Jain Tattvagyan Ki Ruprekha - Book Summary

Here's a comprehensive summary of the Jain text "Jain Tattvagyan Ki Ruprekha" (Outline of Jain Metaphysics) by Upacharya Shri Devendramuni, based on the provided pages:

Book Overview:

"Jain Tattvagyan Ki Ruprekha" is a concise yet profound introduction to the fundamental principles of Jain metaphysics. The book, published by Shri Tarak Guru Jain Granthalay, aims to encapsulate the vast ocean of Jain philosophical knowledge within a few pages, making it accessible and understandable to a wider audience. The preface highlights the author's deeply assimilated knowledge and his ability to present complex ideas in simple terms. The book is presented as a second edition, indicating its popularity and usefulness.

Core Philosophical Framework: The Nine Tattvas (Principles)

The book's central theme revolves around the Jain understanding of reality, primarily explained through nine fundamental principles (Nav Tattvas). These principles are presented as answers to humanity's inherent existential questions.

The Nine Tattvas are:

Jiva Tattva (Soul/Living Being): The soul is the primary essence of existence. It is described as conscious, eternal, immutable, and self-existent. The soul experiences happiness and sorrow due to its interaction with karmic matter. The text details the soul's intrinsic nature as possessing infinite knowledge, perception, bliss, and energy. It distinguishes between Samsari (worldly) and Mukta (liberated) souls. Worldly souls are further categorized based on their senses (from one-sensed to five-sensed) and their possession of a mind (Sanjni vs. Asanjni). The soul is also described by its vital breaths (pranas) and its pervasive nature within its body.
Ajiva Tattva (Non-living Matter/Substance): This encompasses everything that is not a soul. It is characterized by the absence of consciousness. The Ajiva Tattva is further divided into five categories:
- Pudgala Astikaya (Matter): This is the only tangible and visible form of Ajiva. It is composed of atoms and possesses qualities like touch, taste, smell, and color. Modern science's concept of matter is seen as aligning with Pudgala.
- Dharma Astikaya (Medium of Motion): This principle is the subtle, all-pervading medium that aids in the movement of souls and matter. It is described as an indifferent facilitator of motion, similar to how water helps a fish swim.
- Adharma Astikaya (Medium of Rest): This principle is the indifferent facilitator of rest or stillness for souls and matter. It's compared to the shade of a tree that helps a tired traveler stop.
- Akasha Astikaya (Space): This is the all-pervading substance that provides space and accommodation for all other substances (Jiva, Pudgala, Dharma, Adharma, and Kala). It is divided into Lokakasha (finite space within the universe) and Alokakasha (infinite space beyond the universe, containing only space).
- Kala (Time): Time is the principle that brings about change and the successive transformation of states in substances. It is described in terms of ultimate time (Nishcaya Kala) and conventional time (Vyavahara Kala), which has various units of measurement. Time is crucial for concepts of newness, oldness, seniority, and juniority, and is acknowledged by modern science through methods like Carbon dating.
Asrava Tattva (Influx of Karma): This refers to the influx of karmic particles into the soul. This influx is caused by the soul's activities of mind, speech, and body, driven by passions like attachment, aversion, anger, pride, deceit, and greed. Asrava is the cause of bondage. There are primarily five types of Asrava: Mithyatva (false belief), Avirati (non-restraint), Pramada (negligence), Kashaya (passions), and Yoga (activity).
Samvara Tattva (Cessation of Karma Influx): This is the opposite of Asrava. It is the stopping of the influx of new karmic particles into the soul. This is achieved through self-control, vigilance, and the suppression of passions. Like Asrava, Samvara has five primary types which are the counterparts of the Asrava types.
Bandha Tattva (Bondage of Karma): This is the actual entanglement or adhesion of karmic particles to the soul, resulting from Asrava. The text explains that this bondage has four aspects: Prakriti Bandha (the nature of the karma), Pradesha Bandha (the extent or mass of karmic particles), Anubhava Bandha (the intensity of the experience of karma's fruit), and Sthiti Bandha (the duration for which karma remains attached). It uses the analogy of a laddoo (sweet ball) and the human body to illustrate these aspects. It also categorizes bondage based on the depth of attachment.
Punya Tattva (Merit/Virtue): Punya is the karmic accumulation resulting from virtuous actions performed with pure intentions. It leads to happiness and favorable circumstances in worldly life. The text categorizes Punya into two types: Punyanubandhi Punya (virtue that continues the cycle of virtue and leads towards liberation) and Papanubandhi Punya (virtue that, while providing temporary pleasure, leads to further attachment to worldly desires and subsequent negative karma). It lists eight ways to accumulate Punya, including offering food, water, shelter, clothing, and maintaining good thoughts, words, and deeds.
Papa Tattva (Demerit/Sin): Papa is the karmic accumulation resulting from sinful actions, driven by passions and harmful intentions. It leads to suffering, misfortune, and unfavorable circumstances. The text enumerates eighteen types of Papa, including violence, falsehood, theft, sensual indulgence, greed, anger, pride, deceit, lust, hatred, quarreling, slander, backbiting, finding fault with others, attachment to pleasures, and false beliefs.
Nirjara Tattva (Shedding of Karma): Nirjara is the process of shedding or purifying the karma that is already bound to the soul. This can happen involuntarily (Akama Nirjara) when karma's fruition period ends, or voluntarily (Sakama Nirjara) through dedicated spiritual practices like austerities. The text emphasizes austerities (tapas) as the primary means of Nirjara, dividing them into six external austerities (fasting, reducing intake, begging for food, renouncing tasty foods, enduring physical hardship, and solitary contemplation) and six internal austerities (penance, humility, service, study, meditation, and detachment).
Moksha Tattva (Liberation/Salvation): Moksha is the ultimate goal of the soul. It is the state of complete freedom from the cycle of birth, death, and rebirth, and from all karmic bondage. Moksha is attained by the soul through the perfect practice of right faith (Samyak Darshan), right knowledge (Samyak Jnana), right conduct (Samyak Charitra), and austerities (Tapas). Upon achieving Moksha, the soul ascends to the apex of the universe (Lokagra) and resides in eternal bliss, manifesting its inherent qualities of infinite knowledge, perception, bliss, and energy.

Conclusion and Significance:

The concluding section emphasizes that the nine principles provide a complete overview of the soul's journey from its origin to its ultimate destination. They also offer a logical explanation of the universe's structure, asserting that the world is not a creation of a deity but has existed eternally and will continue to do so. The text underscores that individuals are solely responsible for their happiness and suffering through their actions and karmic accumulations. It highlights that through conscious effort and the practice of Samvara and Nirjara, souls can break free from karmic bonds and attain liberation. The study of these principles is presented as a path to self-awareness, realization of one's potential, and the awakening of faith, wisdom, and endeavor, ultimately leading to the achievement of the soul's highest goal.