Jain Tattvagyan - Book Summary

Here's a comprehensive summary of the Jain text "Jain Tattvagyan" by K.V. Apte, based on the provided pages:

Book Title: Jain Tattvagyan (A Brief Introduction to Jain Philosophy) Author: Prof. Dr. K.V. Apte Publisher: Firodiya Prakashan, Pune University Year of Publication: June 2011

This book is a concise introduction to core Jain philosophical concepts, primarily aimed at students of philosophy. It presents three central themes of Jainism: the Six Substances (Dravyas), the Seven Tattvas (Principles), and the doctrines of Anekantavada, Nayavada, and Syadvada.

Preface by Pradeep Gokhale: Pradeep Gokhale, from the Philosophy Department of Pune University, introduces Dr. K.V. Apte as a scholar of Sanskrit and Prakrit languages, as well as a profound student of Indian philosophy. He highlights Dr. Apte's expertise in translating and interpreting various Indian philosophical texts, including those from the orthodox schools (like Sankhya, Vedanta, and Nyaya) and Jain scriptures like Nyayavatara and Nayachandrika. Dr. Apte's characteristic style is to remain faithful to the original philosophy while presenting it, making the reader feel as if the philosopher themselves is speaking.

The book is a compilation of three articles by Dr. Apte, focusing on the fundamental concepts of Jain philosophy:

Substances (Dravyas): Jain thinkers consider "Dravya" as the ultimate reality. Anything that exists is a Dravya. They define it as something that undergoes change yet remains constant, a concept encapsulated by "Utpad-vyay-dhrauvya-yuka sat" (that which is characterized by origination, decay, and permanence). Jainism posits six such Dravyas.
Seven Principles (Tattvas): Jain philosophy addresses the human condition of suffering due to karmic bondage and offers a path to liberation. This is explained through the doctrine of seven principles, where the soul (Jiva) is bound by karmas ( Pudgala).
Anekantavada, Nayavada, and Syadvada: These doctrines explain how Jainism differentiates itself from other Indian philosophies. Anekantavada emphasizes the multifaceted nature of reality, Nayavada focuses on different viewpoints or perspectives in understanding reality, and Syadvada provides a logical framework for expressing this multifaceted truth.

Author's Note by K.V. Apte: Dr. Apte states that his doctoral dissertation was on "Refutation of Buddhist and Jain views in the Brahma Sutras," which involved extensive study of Jain texts in various languages. This led him to write these three articles to provide a brief overview of Jain philosophy. He expresses gratitude to his teachers, spiritual guides, and family. He also acknowledges the support of Dr. Nalini Joshi of the Jain Chair and the Sanmati-Tirth institution for their roles in the publication and distribution of the book.

Introduction (Prastavik): The introduction clarifies Jainism's classification within Indian philosophy. It's categorized as 'Nastika' (heterodox) because it doesn't accept the authority of the Vedas. Furthermore, it's considered 'Nastika' in a worldly sense because it does not believe in a creator God who is the origin, sustainer, and destroyer of the universe.

Jainism is considered eternal and beginningless. Its influence waxes and wanes over time, with cycles of decline (Avasarpini) and revival (Utsarpini). Each cycle features 24 Tirthankaras (like Rishabha, the first, and Vardhamana Mahavir, the 24th) who re-establish the Jain dharma.

The term "Jain" is derived from "Jin," meaning "conqueror," referring to those who have conquered passion, attachment, and delusion (like the Tirthankaras). Jain philosophy is the teaching of these Jinas or Arhats. The book also notes that the term "Arhat" (one worthy of worship) is synonymous with "Jin" and refers to the supreme, liberated soul.

The concept of "Syadvada" is highlighted as a distinguishing feature of Jainism, being central to its epistemological and ontological framework. It's considered as important as omniscience (Kevalajnana).

Key Points from the Book:

Chapter 1: The Six Substances (Saha Dravye): Jainism posits six ultimate realities or substances (Dravyas):

Jiva (Soul): The conscious substance, characterized by consciousness (chetana). It has two main states: worldly (samsari) and liberated (mukta).
Ajiva (Non-soul): The non-conscious substances. These are further categorized into:
- Akasha (Space): Provides accommodation for other substances. It is divided into Lokakasha (where souls and matter exist) and Alokakasha (empty space beyond the universe).
- Dharma (Medium of Motion): A subtle, non-conscious substance that helps in motion.
- Adharma (Medium of Rest): A subtle, non-conscious substance that helps in rest or staying in a particular position.
- Pudgala (Matter): The material substance, characterized by form, taste, smell, and touch. It is the basis of the physical world.
- Kala (Time): The substance responsible for change and transformation. It is of two types: primary (paramarthika) and conventional (vyavaharika).
The first five Ajiva substances (Akasha, Dharma, Adharma, Pudgala, and Kala) plus Jiva constitute the six substances. The term Astikaya refers to substances that have parts or regions (pradeshas). Jiva, Akasha, Dharma, Adharma, and Pudgala are Astikayas. Kala is not an Astikaya. The universe (Loka) is the collection of the five Astikayas.

The book elaborates on the nature of each substance, explaining concepts like the origination, decay, and permanence of Dravyas, the role of qualities (guna) and modifications (paryaya), the material nature of Pudgala, the spatial extent of substances, and the function of time.

Chapter 2: The Seven Principles (Sāt Tattve): This chapter explains how the Jiva (soul) becomes entangled with Pudgala (matter) in the form of karma, leading to the cycle of birth and death (samsara). The ultimate goal is liberation (moksha) from this bondage. The seven principles explain this process:

Jiva (Soul): As described in Chapter 1.
Ajiva (Non-soul): As described in Chapter 1.
Asrava (Influx): The inflow of karmic particles into the soul due to the passions (kashayas) and attachment (mithyatva).
Bandha (Bondage): The actual binding of karmic particles to the soul, which determines its state and future births.
Samvara (Stoppage): The prevention of the influx of new karmas by controlling the senses, passions, and mind through vows, discipline, and meditation.
Nirjara (Shedding of Karma): The destruction of accumulated past karmas through austerities and penance, or simply by the fruition of their effects.
Moksha (Liberation): The complete destruction of all karmas, leading to the soul regaining its pristine state of infinite knowledge, perception, bliss, and energy.

The chapter details the nature of Asrava, Bandha, Samvara, Nirjara, and Moksha, explaining how the interaction of Jiva and Ajiva (specifically Pudgala-karma) leads to bondage and liberation.

Chapter 3: Anekantavada, Nayavada, and Syadvada: This chapter delves into the epistemological and metaphysical principles that distinguish Jain philosophy.

Anekantavada (Non-one-sidedness): Reality is multifaceted and has infinite aspects or qualities. No single viewpoint can capture the entirety of truth. Anekantavada asserts that a thing can possess contradictory qualities simultaneously when viewed from different perspectives.
Nayavada (Doctrine of Standpoints): Since reality is Anekanta, our knowledge of it is necessarily partial. Nayavada refers to these partial viewpoints or perspectives through which we understand reality. Different nayas (like Dravyanayika, Paryayanayika, Nigama, Sangraha, Vyavahara, etc.) focus on different aspects of a single object.
Syadvada (Doctrine of Conditional Predication): This is the logical application of Anekantavada and Nayavada. It states that every assertion about reality is conditional and relative, expressed through the prefix "Syat" (meaning "perhaps" or "in some way"). Syadvada is further elaborated through the Saptabhangi (Seven-fold Predication), which outlines seven ways to describe a thing, each beginning with "Syat":
1. Syat Astiti (It is, in some way)
2. Syat Nastiti (It is not, in some way)
3. Syat Astiti Nastiti Cha (It is and is not, in some way)
4. Syat Avaktavyaha (It is indescribable, in some way)
5. Syat Astiti Avaktavyaha Cha (It is and is indescribable, in some way)
6. Syat Nastiti Avaktavyaha Cha (It is not and is indescribable, in some way)
7. Syat Astiti Nastiti Cha Avaktavyaha Cha (It is, is not, and is indescribable, in some way)

The book explains how these seven steps arise from considering existence, non-existence, and their combinations, along with the concept of indescribability (Avaktavyaha) when two contradictory aspects are considered simultaneously. Syadvada is presented as a tool to avoid dogmatism and understand the complexity of reality, ultimately leading to a more comprehensive knowledge, akin to omniscience but apprehended sequentially and verbally.

The chapter also addresses potential objections to Syadvada, particularly the charge of contradiction, and explains how the relational and conditional nature of each statement (due to "Syat" and the consideration of different contexts/standpoints) resolves these apparent contradictions.

Overall: "Jain Tattvagyan" by K.V. Apte provides a clear and systematic introduction to the foundational philosophical tenets of Jainism. It breaks down complex ideas into digestible explanations, making it an invaluable resource for students and anyone seeking to understand the core principles of this ancient Indian tradition. The book emphasizes the Jain understanding of reality as multifaceted and the importance of nuanced, conditional reasoning in comprehending it.