Jain Tattvavidya

This is a comprehensive summary of the Jain text "Jain Tattvavidya" by Acharya Tulsi, published by Adarsh Sahitya Sangh. The book is presented as a detailed exploration of Jain philosophy, aiming to make its profound principles accessible to a wider audience, especially Hindi readers.

The preface emphasizes that Jain Tattvavidya (Jain Philosophy/Science of Reality) is a treasure trove of knowledge, akin to priceless gems, accessible only to those who delve deep into its understanding. It highlights the necessity of understanding the nine tattvas (principles) and six dravyas (substances) for a foundational grasp of Jain philosophy. The book aims to go beyond rote memorization, fostering true understanding.

Acharya Tulsi, in his "Sva-kathya" (Author's Note), describes Jain Tattvavidya as both profound and scientific, noting its subtle biological analyses, which are rare elsewhere. He attributes the origin of Jain philosophy to the Tirthankaras, who were omniscient beings. He points out how Jain Agamas, once overlooked by science, are now being validated by scientific research. The book is presented as a step to fulfill the need for Jain philosophical knowledge in the Hindi language, as many may not know Sanskrit or Prakrit.

The book is structured around the "Kalu Tattvashatak," a compilation of one hundred (or 101) principles organized into four sections. Each section contains twenty-five principles.

Key Themes and Structure:

The book is divided into four "Vargas" (sections), each containing several "Bol" (principles or topics). Here's a breakdown of the major areas covered, based on the table of contents (implied by the "Bol" numbering and titles):

Pratham Varg (First Section): Focus on Jiva Tattva (The Soul)

This section primarily discusses the nature and classifications of the soul (Jiva).

• Principles 1-10 (and beyond):
  • Classifications of Jiva: Jiva is classified based on various criteria:
    • Jiva Rasa / Ajiva Rasa (Living / Non-living categories): The fundamental division of all existence.
    • Siddha / Sansari (Liberated / Worldly souls): Differentiating between perfected and souls still undergoing the cycle of birth and death.
    • Vyavahar Rasa / Avyavahar Rasa (Classifiable / Unclassifiable souls): Discussing souls based on their observable characteristics versus those in an unmanifest state, like the souls in Nigoda.
    • Bhavya / Abhavya (Souls capable of liberation / Souls incapable of liberation): A discussion on the innate potential for liberation.
    • Trasa / Sthavar (Mobile / Immobile souls): Classification based on the number of senses and mobility. This includes one-sensed (Sthavar) souls like earth-bodied, water-bodied, fire-bodied, air-bodied, and plant-bodied souls, and mobile (Trasa) souls with two or more senses.
    • Sukshma / Badara (Subtle / Gross souls): Further classification based on their physical manifestation.
    • Paryapta / Aparyapta (Souls with complete / incomplete vitalities): Discussing souls that have developed the necessary vitalities (Āhāra, Sharira, Indriya, Shvasochchvas, Bhasha, Manah) for their life form.
    • Jiva's Three Types (based on gender/constitution): Stri (female), Purusha (male), Napumsak (eunuch).
    • Jiva's Three Types (based on spiritual discipline): Asanyami (unrestrained), Sanyam-asanyami (partially restrained), Sanyami (fully restrained).
    • Jiva's Three Types (based on consciousness): Sanyami (conscious with mind), Asanyami (non-conscious, without mind), No-sanyami-No-asanyami (beyond mind, like Kevalis).
    • Jiva's Four Types (based on realm of existence): Naraka (hell beings), Tiryan (animals/lower beings), Manushya (humans), Deva (celestial beings).
    • Jiva's Five Types (based on senses): Ekendriya (one-sensed), Dviendriya (two-sensed), Triindriya (three-sensed), Chaturindriya (four-sensed), Panchendriya (five-sensed).
    • Jiva's Six Types (based on bodily elements): Prithvi-kayika (earth-bodied), Ap-kayika (water-bodied), Tejas-kayika (fire-bodied), Vayu-kayika (air-bodied), Vanaaspati-kayika (plant-bodied), Trasa-kayika (mobile-bodied).
    • Dandaka's 24 Types: A classification of beings based on their realm of existence and the karmic conditions they experience.
    • Body's Five Types: Audarika (gross physical body), Vaikriya (transformative body), Ahara (mental projection body), Taijasa (fiery body), Karmana (karmic body).
    • Indriya's Five Types: Shrotra (hearing), Chakshu (sight), Ghrana (smell), Rasana (taste), Sparshan (touch). It also discusses the two types of Indriyas: Dravya-indriya (physical sense organs) and Bhava-indriya (functional capacity of senses).
    • Paryapti's Six Types: Ahara (nutrition), Sharira (body formation), Indriya (sense organs), Shvasochchvas (respiration), Bhasha (speech), Manah (mind).
    • Prana's Ten Types: Related to the vital life force, including sense-organ pranas, mental strength, speech strength, body strength, respiration, and lifespan.
    • Yoga's Three Types: Mano-yoga (mental activity), Vachana-yoga (verbal activity), Kaya-yoga (bodily activity). Further subdivisions are provided for each.
    • Upayoga's Two Types: Sakara Upayoga (with form/specific knowledge) and Anakhara Upayoga (formless/general perception). Sakara Upayoga is further divided into five types of knowledge (Mati, Shruta, Avadhi, Manah-paryava, Kevala) and three types of wrong knowledge (Mati-ajñana, Shruta-ajñana, Vibhanga-ajñana). Anakhara Upayoga includes four types of perception (Chakshu, Achakshu, Avadhi, Kevala).
    • Soul's Eight Types: Based on its attributes and activities: Dravya (substance), Kashaya (passions), Yoga (activity), Upayoga (consciousness), Jnana (knowledge), Darshan (perception), Charitra (conduct), Virya (strength).
    • Guna Sthana's Fourteen Types: A detailed progression of the soul through fourteen stages of spiritual development.
    • Bhava's Five Types: Audayika (due to karmic fruition), Aupashamika (due to subsidence of karma), Kshāyika (due to annihilation of karma), Kshayopashamika (due to partial annihilation and subsidence), Parinamika (due to inherent nature).
    • Leshya's Six Types: Krishna (black), Nila (blue), Kapota (dove-colored), Tejah (fiery), Padma (lotus-colored), Shukla (white) – these represent the soul's disposition and its subtle energetic color.
    • Mithyatva's Five Types: Abhigrahika, Anabhigrahika, Abhiniveshika, Anabhogika, Samshayika – forms of wrong belief.
    • Practical Mithyatva's Ten Types: Misidentifying things, e.g., calling non-religious as religious, unrighteous as righteous, non-soul as soul, non-ascetic as ascetic, etc.
    • Kashaya's Sixteen Types: Elaborating on the four passions (Krodha, Mana, Maya, Lobha) across four stages of intensity (Anantanubandhi, Apratyakhyana, Pratyakhyana, Samjivana).
    • Sixteen Examples of Kashaya: Using analogies to illustrate the intensity and nature of the four passions at each stage.
    • Four Types of Harm from Kashaya: Impact on Samyaktva (right faith), Deshavrata (partial vows), Mahavrata (great vows), and Yathakhyata Charitra (perfect conduct).
    • Nine Types of Nokashaya: Haśya (laughter), Rati (pleasure), Arati (displeasure), Bhaya (fear), Shoka (sorrow), Jugupsa (disgust), Stri-veda (feminine disposition), Purusha-veda (masculine disposition), Napumsaka-veda (neutral disposition) – these are considered secondary passions or dispositions that stimulate the main Kashayas.
    • Five Types of Charitra (Conduct): Samayika (equanimity), Chedopasthapya (renewing vows), Parihar-vishuddhi (purified conduct), Sukshma-samparaya (subtle passion conduct), Yathakhyata (perfect conduct).

Dwitiya Varg (Second Section): Focus on Ajiva Tattva (Non-soul substances) and Karma

This section delves into the nature of non-living substances and the mechanics of karma.

• Principles 1-26 (and beyond):
  • Ajiva's Two Types: Arupi (formless) and Rupi (formed).
  • Formless Ajiva's Four Types: Dharmastikaya (principle of motion), Adharmastikaya (principle of rest), Akashastikaya (space), and Kala (time).
  • Formed Ajiva's One Type: Pudgalastikaya (matter).
  • Five Forms (Samsthana) of Pudgala: Vritta (circular), Parimandala (ring-shaped), Trikona (triangular), Chatushkona (quadrangular), Ayata (oblong).
  • Eight Varganas (Categories of Pudgala used by the soul): Audarika, Vaikriya, Ahara, Taijasa, Karmana, Mano, Vachana, Shvasochchvas – these are the types of matter that form the soul's bodies, mind, speech, and vital functions.
  • Four Characteristics of Pudgala: Sparsha (touch), Rasa (taste), Gandha (smell), Varna (color).
  • Twenty-three Subjects of the Senses: Detailed breakdown of what is perceived by each sense organ (sound, color, smell, taste, touch), including the classification of sounds into Jeeva, Ajiva, and Mishra.
  • Eight Types of Karma: Jnānavaraniya (knowledge-obscuring), Darshanāvaraniya (perception-obscuring), Vedaniya (feeling-producing), Mohaniya (delusion-producing), Ayushya (lifespan-determining), Nama (body-determining), Gotra (status-determining), Antaraya (obstacle-creating).
  • Classification of Karma: The eight karmas are divided into four Ghātya (destructive) karmas (Jnānavaraniya, Darshanāvaraniya, Mohaniya, Antaraya) which obscure the soul's essential qualities, and four Aghātya (non-destructive) karmas (Vedaniya, Ayushya, Nama, Gotra) which do not destroy the soul's essential qualities but determine its worldly conditions.
  • Thirty-one Sub-types of Karma: Further detailed classification of the eight main karmas.
  • Eight Examples of Karma: Using analogies to explain the functioning of each type of karma.
  • Ten States of Karma: Bandha (bondage), Sattā (existence), Udaya (fruition), Udīraṇā (premature fruition), Udvartaṇa (enhancement of karma), Apavartaṇa (reduction of karma), Saṅkramaṇa (transmigration of karma), Upashama (subsidence), Nidhatti (irremovable karma), Nikāchanā (unalterable karma).
  • Four Functions of Karma: Āvaraṇa (covering/obscuring), Vikāra (distortion), Āvarōdha (obstruction), Shubhāśubha kā saṁyoga (combination of auspicious and inauspicious).
  • Four Types of Karma Bond: Based on the number of karmas binding at different stages of spiritual progress.
  • Eight Causes of Karma Bond: Relating specific actions or dispositions to the binding of particular types of karma.
  • Two Binding Karmas: Mohaniya (delusion-producing) and Nama (body-determining) are highlighted as the primary karmas responsible for bondage.
  • Five Types of Actions (Kriya): Kāyikī (bodily), Ādhikaraṇikī (instrumental), Prādōṣikī (due to anger), Pāritāpanikī (causing suffering), Prāṇātipāta (taking life). Also, Ārambhikī (initiating), Parigrahikī (possessiveness), Māyāpratyayā (deceit), Apratyākhyāna (non-renunciation), Mithyādarśana-pratyayā (wrong faith).
  • Ten Types of Saṁjñā (Consciousness/Intent): Āhāra (eating), Bhaya (fear), Maithuna (sex), Parigraha (possessions), Krodha (anger), Mâna (pride), Māyā (deceit), Lōbha (greed), Lōka (worldly disposition), Ōgha (natural disposition).
  • Three Types of Āhāra (Sustenance): Ōja (vital essence), Rōma (through skin/pores), Kavala (food/drink).
  • Three Types of Birth: Garbha (intra-uterine), Upapāta (spontaneous birth in higher realms), Sammūrcchana (hatching/sudden manifestation).
  • Three Types of Death: Bāla Maraṇa (ignorant death), Paṇḍita Maraṇa (wise death), Bāla-paṇḍita Maraṇa (mixed death).
  • Two Types of Antarāla Gati (Intermediate journey between lives): Riju (straight) and Vakr (crooked).
  • Two Types of Chaddmastha (Soul under the veil of karma): Sakashayi (with passions) and Akashayi (without passions, but still under karma).
  • Two Types of Vitrāga (Free from passions): Chaddmastha Vitrāga (free from passions but still with subtle karma) and Kevali Vitrāga (completely free from karma).
  • Two Types of Bandha (Bondage): Iryāpathika (karma that adheres briefly, like dust on a mirror, associated with Vitrāga souls) and Sāmparyāyika (karma that strongly adheres, associated with souls having passions).
  • Six Types of Saṁhanana (Bone structure/strength): Vajra-rṣabha-nārāca (adamantine), Ṛṣabha-nārāca, Nārāca, Ardhanaārāca, Kīlikā, Sevārta.
  • Seven Types of Saṁsthāna (Body contour/shape): Samachatursra (perfectly proportioned), Nyagrodha-parimaṇḍala (inverted banyan tree shape), Sādi (shape of a mound), Kubja (humped), Vāmana (dwarf), Huṇḍaka (irregular).
  • Seven Types of Samudghāta (Projecting soul-parts): Vedanā (pain), Kaṣāya (passions), Māraṇāntika (death-inflicting), Vaikriya (transformative), Taijasa (fiery), Āhāraka (mental projection), Kevalī (omniscience).

Tritiya Varg (Third Section): Focus on Principles, Soul's States, and Practices

This section details the core Jain principles and the path to liberation.

• Principles 1-25 (and beyond):
  • Nine Tattvas (Principles): Jiva (soul), Ajiva (non-soul), Punya (merit karma), Papa (demerit karma), Āshrava (influx of karma), Saṁvara (cessation of karma influx), Nirjarā (shedding of karma), Bandha (bondage of karma), Moksha (liberation).
  • Fourteen Types of Jiva: Further classifications based on senses, consciousness, and vitalities, combined with the 'aparyapta' and 'paryapta' states.
  • Fourteen Types of Ajiva: Further detailed classifications of the five astikayas (Dharmastikaya, Adharmastikaya, Akashastikaya, Pudgalastikaya, Jivastikaya) and Kala (time), discussing their forms (skandha, desha, pradesha, parmanu).
  • Nine Types of Punya (Merit): Related to acts of giving (food, drink, shelter, bedding, clothes), and virtues of mind, speech, body, and salutation.
  • Eighteen Types of Papa (Demerit): Violence, falsehood, theft, unchastity, excessive possession, anger, pride, deceit, greed, attachment, aversion, quarreling, false accusation, slander, backbiting, aversion to restrained conduct, deceitful speech, wrong faith.
  • Five Types of Āshrava (Inflow of Karma): Mithyatva (wrong faith), Avrata (vowlessness), Pramada (negligence), Kashaya (passions), Yoga (activity of mind, speech, body).
  • Five Types of Saṁvara (Cessation of Karma Influx): Samyaktva (right faith), Vrata (vows), Apramada (non-negligence), Akashaya (absence of passions), Ayoga (cessation of activity).
  • Twelve Types of Nirjarā (Shedding of Karma): Divided into six external (Anashana, Unodari, Bhikshachari, Rasaparityaga, Kayaklesha, Pratisaṁlīnatā) and six internal (Prayashchitta, Vinaya, Vaiyavrittya, Svādhyāya, Dhyāna, Vyutsarga) austerities.
  • Four Types of Bandha (Bondage): Prakriti (type), Sthiti (duration), Anubhaga (intensity), Pradesha (extent of karmic particles attached).
  • Four Causes of Moksha (Liberation): Samyak Darshan (right perception), Samyak Jnana (right knowledge), Samyak Charitra (right conduct), Samyak Tapas (right austerity).
  • Three Types of Drishti (Viewpoint/Faith): Samyak Drishti (right faith), Mithya Drishti (wrong faith), Samyak-Mithya Drishti (mixed faith).
  • Five Types of Samyaktva (Right Faith): Aupashamika (due to subsidence of karma), Kshāyika (due to annihilation of karma), Kshayopashamika (due to partial annihilation and subsidence), Sāsvādana (tasting the remnants of right faith), Vedaka (experiencing the fruits of right faith).
  • Two Causes of Samyaktva: Nisarga (innate) and Adhigama (acquired through learning/guidance).
  • Five Characteristics of Samyaktva: Shama (tranquility), Saṁvega (ardor for liberation), Nirveda (detachment from worldly life), Ānukampā (compassion), Āstikya (faith in principles).
  • Five Defects of Samyaktva: Shaṅkā (doubt), Kaṅkṣā (desire for worldly gain through dharma), Vichikitsā (disgust/suspicion about the path), Parapāshaṇḍa-praśaṁsā (praise of wrong paths), Parapāshaṇḍa-parichaya (association with wrong paths).
  • Five Ornaments of Samyaktva: Sthairya (steadfastness), Prabhāvanā (spreading the glory of dharma), Bhakti (devotion), Kauśala (skill in understanding and practicing dharma), Tīrtha-sevā (service to the religious community).
  • Eight Conducts of Knowledge (Jnana Achara): Kāla (time), Vinaya (humility), Bahumāna (respect), Upadhāna (austere practice), Anihnavana (not hiding knowledge), Sūtra (scripture recitation), Artha (understanding meaning), Sūtrārtha (comprehending scripture and its meaning).
  • Eight Conducts of Perception (Darshana Achara): Niḥśaṅkitā (fearlessness), Niṣkāṅkṣitā (lack of desire for worldly gain), Nirvickitsā (lack of disgust), Amūḍhadṛṣṭi (unwavering faith, free from delusion), Upabr̥haṇa (strengthening one's own and others' faith), Sthirīkaraṇa (stabilizing others on the right path), Vātsalya (affection for fellow practitioners), Prabhāvanā (spreading the glory of the faith).
  • Eight Conducts of Charitra (Conduct): Five Samitis (proper conduct) and three Guptis (restraints). Samitis: Īryā (careful movement), Bhāṣā (careful speech), Eṣaṇā (careful begging for food), Ādāna-nikṣepa (careful handling of objects), Utsarga (careful disposal of waste). Guptis: Mano-gupti (mind control), Vāk-gupti (speech control), Kaya-gupti (body control).
  • Five Types of Svādhyāya (Self-study): Vāchanā (reading/listening), Prachchanā (asking), Parivartana (repetition), Anuprekshā (contemplation), Dharmakathā (religious discourse).
  • Four Types of Dhyāna (Meditation): Ārtta (painful), Raudra (fierce), Dharma (righteous), Śukla (pure).
  • Five Ways to Identify Dharma (Righteousness): Renunciation is dharma, not enjoyment; Command is dharma, not disobedience; Restraint is dharma, not indulgence; Instruction is dharma, not coercion; Invaluable is dharma, not that which is bought with price.
  • Two Types of Dharma: Laukika Dharma (worldly dharma, customs) and Lokottara Dharma (transcendental dharma, path to liberation). Lokottara Dharma is further divided into Shruta Dharma (knowledge) and Charitra Dharma (conduct), or Samvara Dharma (cessation) and Nirjara Dharma (shedding karma).
  • Two Types of Religious Path: Anagara Dharma (ascetic path) and Agara Dharma (layperson's path). Anagara Dharma has five Mahavratas (great vows), and Agara Dharma has five Anuvratas (minor vows) and seven Shikshavratas (disciplinary vows).
  • Ten Types of Śramaṇa Dharma (Ascetic Virtues): Kṣhānti (patience), Mukti (freedom from greed), Ārjava (honesty), Mārdava (humility), Lāghava (lightness/simplicity), Satya (truth), Saṁyama (restraint), Tapas (austerity), Tyāga (renunciation), Brahmacharya (celibacy).

Chaturtha Varg (Fourth Section): Focus on Reality, Knowledge, and Different Perspectives

This section delves into the nature of reality, the process of knowing, and various philosophical viewpoints.

• Principles 1-26 (and beyond):
  • Three Characteristics of Sat (Existence): Utpāda (origination), Vyaya (decay), Dhrauvya (permanence).
  • Four Perspectives of Object-Knowledge: Dravya (substance), Kṣetra (space), Kāla (time), Bhāva (state/quality).
  • Six Dravyas (Substances): Dharmastikaya, Adharmastikaya, Akashastikaya, Pudgalastikaya, Jivastikaya, and Kala (time).
  • Five Perspectives on the Six Dravyas: Dravya (substance itself), Kṣetra (spatial location), Kāla (time of existence), Bhāva (qualities/states), Guna (intrinsic attributes).
  • Two Types of Guna (Attributes): Sāmānya Guna (common attributes, like existence) and Viśeṣa Guna (specific attributes, like consciousness).
  • Two Types of Paryāya (Modifications/States): Svabhāva Paryāya (natural modifications) and Vibhāva Paryāya (modifications due to external causes). Also, Artha Paryāya (subtle/unmanifest modification) and Vyanjana Paryāya (gross/manifest modification).
  • Two Types of Pramāṇa (Means of Valid Knowledge): Pratyakṣa (direct perception) and Parokṣa (indirect perception).
  • Two Types of Pratyakṣa: Pāramārthika Pratyakṣa (absolute direct perception, like Kevala Jnana) and Sāṁvyavahārika Pratyakṣa (conventional direct perception, through senses).
  • Three Types of Pāramārthika Pratyakṣa: Avadhi (clairvoyance), Manaḥparyava (telepathy), Kevala (omniscience).
  • Four Types of Sāṁvyavahārika Pratyakṣa (Stages of Mati-jnana): Avagraha (initial sensory grasp), Īhā (investigation), Avāya (decision/comprehension), Dhāraṇā (retention/memory).
  • Two Types of Parokṣa: Mati-jñāna (knowledge gained through senses and mind) and Śruta-jñāna (knowledge gained through scriptures or testimony).
  • Four Types of Mati-jñāna (as Ashrutanishrit - not dependent on scripture): Autpattiki (innate), Vaiyanayiki (learned through teaching), Kārmikī (developed through practice), Pāriṇāmikī (developed through experience).
  • Fourteen Types of Shruta-jñāna (Scriptural Knowledge): Categorized by lettered/unlettered, conscious/unconscious, right/wrong faith, having beginning/no beginning, having end/no end, leading to liberation/not leading to liberation, scriptural/non-scriptural, as well as the 12 Angas and other scriptures.
  • Two Types of Agama (Jain Scriptures): Angapraviṣṭa (canonical scriptures, the 12 Angas) and Angabāhya (non-canonical scriptures, commentaries and later works).
  • Twelve Types of Angapraviṣṭa (Dvādashāṅgī): Āchārānga, Sūtr̥kṛtāṅga, Sthānāṅga, Samavāyāṅga, Bhagavatī Sūtra, Jñātādharmakathāṅga, Upāsakadaśāṅga, Antakṛtdaśāṅga, Anuttaropapātikadaśāṅga, Praśnavyākaraṇa, Vipāka Śruta, Dṛṣṭivāda.
  • Twelve Types of Angabāhya (Upānga): Includes texts like Oupapātika, Rājapraśnīya, Jīvā-jīvābhigama, Prajñāpanā, and others, further categorized as Mūla (core texts), Cheda (texts on monastic discipline), Āvaśyaka (essential daily practices), and Prakīrṇaka (miscellaneous).
  • Ten Types of Pratyākhyāna (Renunciation): Different levels of fasting and renunciation of food and drink.
  • Five Types of Vyavahāra (Conventional Practice/Rules): Āgama (based on scriptures), Śruta (based on learned monks), Ājñā (based on command of respected monks), Dhāraṇā (based on memory of past rulings), Jīta (based on practical judgment and utility).
  • Seven Types of Nayavāda (Standpoints): Six are listed: Naigama, Saṁgraha, Vyavahāra (these three are Dravyārthika – focusing on substance) and Ṛjū sūtra, Śabda, Samabhirūḍha, Evaṁbhūta (these four are Paryāyārthika – focusing on modes/qualities).
  • Two Types of Naya: Niścaya Naya (absolute/ultimate perspective) and Vyavahāra Naya (conventional/practical perspective).
  • Four Types of Nikṣepa (Semiotics/Classification): Năma (name), Sthāpanā (establishment/representation), Dravya (substance/potential), Bhāva (actual state/quality).
  • Seven Types of Syādvāda (Theory of Conditionality): Syāt asti (is somehow), Syāt nāsti (is not somehow), Syāt asti-nāsti (is somehow and is not somehow), Syāt avaktavya (is somehow indescribable), Syāt asti-avaktavya, Syāt nāsti-avaktavya, Syāt asti-nāsti-avaktavya.
  • Four Types of Nāsti (Absence/Negation): Prāg-abhāva (antecedent negation), Pradhvaṁsa-abhāva (consequent negation), Itaretara-abhāva (mutual negation), Atyanta-abhāva (absolute negation).
  • Five Types of Samavāya (Causes/Factors contributing to an event): Kāla (time), Svabhāva (natural disposition), Karma (actions/past deeds), Puruṣārtha (effort), Niyati (destiny/predetermination).
  • Two Types of Kāraṇa (Cause): Upādāna Kāraṇa (material cause) and Nimitta Kāraṇa (instrumental cause).
  • Ten Benefits of Pāryupāsanā (Devotion/Service): Śravaṇa (listening), Jñāna (knowledge), Vijñāna (specific knowledge), Pratyākhyāna (renunciation), Saṁyama (restraint), Anāśrava (cessation of karma influx), Tapas (austerity), Vyavadāna (purification), Akriyā (non-action), Siddhi (liberation).

The book concludes with a "Parishishṭa" (Appendix) listing the "Kalu Tattvashatak" principles covered in the First, Second, and Third sections, and then the Fourth section. It also includes a biographical note on Acharya Tulsi, highlighting his significant contributions.

In essence, "Jain Tattvavidya" by Acharya Tulsi provides a structured and accessible explanation of core Jain philosophical concepts, covering the soul, non-soul substances, karma, spiritual progress, and the principles of Jain conduct and knowledge.