Jain Tattva Parichay - Book Summary

This comprehensive summary details the content of "Jain Tattva Parichay" by Dr. (Mrs.) Ujjwala D. Shah, as presented in the provided text, which is a collection of letters explaining fundamental Jain principles.

Book Overview:

Title: Jain Tattva Parichay (An Introduction of Basic Jain Principles)
Author: Dr. (Mrs.) Ujjwala Dineshchandra Shah
Publisher: Veetrag Vani Prakashak
Language: English (Second Edition, May 2002)
Purpose: To introduce basic Jain principles in a simple, accessible language, particularly for beginners and those seeking a deeper understanding of Jainism.

Core Message and Approach:

The book is structured as a series of letters from a mother to her daughters, Reena and Mona, aiming to educate them on Jain philosophy. The author, drawing from her own journey of spiritual awakening, emphasizes that Jainism is a scientific subject that can be studied at any stage of life. She stresses the importance of understanding the true nature of the self (Atma) and the cosmos, moving beyond superficial rituals and blind faith. The core of the teaching revolves around understanding the six substances (Dravya), their attributes (Guna), and their manifestations (Paryaya), and ultimately realizing the true, pure nature of the soul.

Key Concepts Explained Through the Letters:

The letters systematically cover foundational Jain concepts:

Introduction to Jain Tattva (Letter 1): Introduces the idea of "true religion" and the importance of understanding the soul (Atma/Jeev) and its distinction from the body. It explains the cycle of birth and death and the path to liberation through Right Belief, Right Knowledge, and Right Conduct (Samyak Darshan, Dnyan, Charitra).
Nature of True God (Letter 2): Defines "Ishwar" or "God" in Jainism not as a creator but as liberated souls (Arihant and Siddha) who are free from passions (Veetaragi) and possess omniscience (Sarvadnya). It clarifies the characteristics of true God and contrasts them with worldly possessions and passions associated with "Kudev" (false gods).
Importance of Philosophical Knowledge (Letter 3): Argues that philosophical study is as crucial as worldly education, highlighting that true happiness and bliss come from within the self. It stresses the importance of studying scriptures like Jinavani under qualified guidance.
Different Methods of Interpreting Jain Scriptures (Letter 4): Explains the five methods of scriptural interpretation: Shabdartha (literal meaning), Bhavartha (implied meaning), Agamartha (scriptural context), Nayartha (contextual meaning), and Matartha (comparative meaning). It also categorizes Jain scriptures into four Anuyogas: Prathamanuyoga, Charananuyoga, Karananuyoga, and Dravyanuyoga.
Nature of Cosmos (Letter 5): Defines the cosmos as a conglomeration of six substances (Jeev, Pudgal, Dharma, Adharma, Akash, Kaal) which are eternal, indestructible, and coexist in the same space (Ekakshetravagah). It debunks the idea of a creator God.
Nature of Substance (Letter 6): Defines substance (Dravya) as a mass of attributes (Guna) that are inseparable from it (Nityatadatmya). It introduces common attributes like Astitva, Vastutva, Dravyatva, etc., and explains the concept of Avinabhavi relationship among attributes.
Nature of Attribute (Letter 7): Elaborates on attributes (Guna) as that which exists in all parts and manifestations of a substance, occupying the entire space of the substance. It introduces the Swachatushtaya (Dravya, Kshetra, Kaal, Bhava) and highlights that attributes are permanent, while manifestations (Paryaya) are temporary.
Nature of Manifestation/Modification (Letter 8): Explains Paryaya as the changing form or state of an attribute at each moment (samay). It emphasizes the principle of Utpad (evolution), Vyaya (extinction), and Dhruvata (permanence) – that a substance is permanent despite its constantly changing modifications. It also distinguishes between the substance and its modifications.
Nature of Pudgal Substance (Letter 9): Details Pudgal as the only visible substance with attributes like touch, taste, smell, and color. It describes Paramanu (atom) and Skandha (molecules) and their various classifications, emphasizing that the body, mind, and karma are all Pudgal and hence lifeless.
Astitva Attribute (Letter 10): Explains Astitva (Existence) as the attribute that proves the eternal, indestructible nature of every substance. It provides various examples and reasoning to establish the soul's (Jeev's) eternal existence, independent of the body.
Vastutva Attribute (Letter 11): Defines Vastutva as the intrinsic energy of a substance that causes its specific activity or modification (Artha Kriya Karitva). It highlights the independence of each substance in performing its own functions and debunks the idea of being the "doer" of external actions.
Dravyatva Attribute (Letter 12): Explains Dravyatva as the attribute of continuous changeability without interruption. It clarifies that while modifications are always changing, the substance itself remains constant. It also defines "Nimitta" (instrumental cause) and its role, emphasizing that the true cause of change lies within the substance itself.
Prameyatva Attribute (Letter 13): Defines Prameyatva as knowability, the potentiality by which a substance becomes the subject of knowledge. It explains the concept of omniscience (Keval Dnyan) and how it validates the existence and predetermined nature of cosmic events. It also clarifies the relationship between the knower (Dnyayak) and the known (Dnyeya).
Agurulaghutva Attribute (Letter 14): Describes Agurulaghutva as the attribute of constancy of individuality, preventing substances from merging, attributes from changing into others, or attributes from splitting. It reinforces the concept of each substance having its own independent Swachatushtaya.
Pradeshatva Attribute (Letter 15): Explains Pradeshatva as the attribute responsible for the shape and volume of substances. It clarifies that the shape is inherent to the substance and not caused by external factors or the "doer." It also differentiates between Swabhava (inherent) and Vibhava (modified) Paryayas.
Special Attributes & Modifications of Pudgal Substance (Letter 16): Details the special attributes of Pudgal (touch, taste, smell, color, sound) and their various modifications, emphasizing that Pudgal itself does not experience these modifications, but the Jeev knows them.
Special Attributes & Modifications of Jeev Substance (Letter 17): Focuses on the special attributes of Jeev (sentience, belief, conduct, bliss, potency) and their modifications, including different types of knowledge (Mati, Shrut, Avadhi, Manah Paryay, Keval Dnyan) and belief (Mithya Darshan, Samyak Darshan).
Charitra Attribute & Its Modifications (Letter 18): Discusses the conduct attribute (Charitra) and its modifications, particularly Kashayas (passions). It outlines the stages of conduct from Mithya Charitra to Yathakhyat Charitra, emphasizing the gradual reduction of passions and the attainment of Veetaragata.
Prayojanbhoot Tattva (Letter 19): Introduces the concept of the Seven Tattvas (Jeev, Ajeev, Asrava, Bandha, Samvar, Nirjara, Moksha) as the "purposeful principles" necessary for achieving true happiness and liberation. It highlights the importance of distinguishing between Swa (self) and Para (non-self) and the fallacious beliefs associated with them.
Nature of Seven Tattvas (Part I) (Letter 20): Provides basic definitions of the seven Tattvas, distinguishing between Dravya Tattva (Jeev and Ajeev) and Paryay Tattva. It emphasizes the personal perspective in understanding Jeev and Ajeev.
Nature of Seven Tattvas (Part II) (Letter 21): Delves deeper into Jeev Tattva, explaining the difference between the Dravyansh (permanent aspect) and Paryayansh (changing modifications). It stresses identifying with the eternal Dravyansh of the soul.
Fallacious Beliefs about the Seven Tattvas (Part I) (Letter 22): Discusses the common misconceptions about Jeev, Ajeev, Asrava, and Bandha Tattvas, highlighting how ignorance leads to identifying with the body, possessions, and passions.
Fallacious Beliefs about the Seven Tattvas (Part II) (Letter 23): Continues the discussion on fallacious beliefs, covering Samvar, Nirjara, and Moksha Tattvas. It emphasizes that pious actions (Shubha Bhava) are also considered Asrava and are to be renounced to achieve true liberation.
Proper Belief of Seven Tattvas (Part I) (Letter 24): Contrasts fallacious beliefs with proper ones, using the analogy of a house and roads to explain the path to self-realization. It stresses knowing Ajeev Tattva as "Dnyeya" (worthy of knowing) and not as "Heya" (worthy of renouncing) or "Upadeya" (worthy of acquiring).
Proper Belief of Seven Tattvas (Part II) (Letter 25): Focuses on realizing the Jeev Tattva as the ultimate "Upadeya" (worthy of taking resort to) and differentiating it from other Tattvas. It explains that Samvar and Nirjara are "Ekdesh Upadeya" (partially manifesting) leading to Moksha, which is "Purna Upadeya" (totally manifesting). It critiques the misconception of considering pious actions as the ultimate goal.
Seven Tattvas — Bhed Vidnyan (Letter 26): Introduces the concept of Bhed Vidnyan (discrimination) as essential for Atmanubhooti. It explains how to differentiate between Swa (self) and Para (non-self) through their inherent characteristics and stresses the supremacy of the soul's inherent nature.
Seven Tattvas — Atmanubhooti (Letter 27): Explains Atmanubhooti (self-realization) as the ultimate goal, achieved by understanding the true nature of the soul as Dnyan (knowledge) and Bliss, and by directing attention inward. It clarifies that true bliss is inherent and independent of external factors, contrasting it with sensory pleasures.

Overall Impact:

"Jain Tattva Parichay" aims to demystify Jain philosophy, presenting it as a rational, scientific path to self-discovery and eternal bliss. The author's approach, through personal letters, makes complex spiritual concepts relatable and encourages a profound understanding of the self and the universe according to Jain teachings. The book emphasizes that true liberation comes from internal realization, not external rituals or beliefs.