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Jainattva

Added to library: September 2, 2025

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First page of Jainattva

Summary

Here's a comprehensive summary of the Jain text "Jainattva" by Ramnik V. Shah, based on the provided pages:

Book Title: Jainattva (જૈનત્વ) Author: Ramnik V. Shah Publisher: Mulchand Kisandas Kapadia, Surat Series: Sau. Savitabai Kapadia Smarak Granthamala No. 6 Purpose: A gift to the subscribers of the "Digambar Jain" magazine in its 29th year.

Overall Theme:

"Jainattva" is a comprehensive exploration of Jain philosophy, principles, and practices. The book aims to explain the essence of Jainism in a way that is accessible and relevant to both Jains and non-Jains. It delves into the core tenets, historical context, and philosophical underpinnings of Jainism, often comparing and contrasting them with other philosophical and religious viewpoints. The author, Ramnik V. Shah, a lawyer from Mumbai, presents a reasoned and intellectual approach to Jainism, encouraging critical thinking and self-reflection.

Key Sections and Their Content:

  1. Introduction/Preface (નિવેદન) & Author's Note (લેખક કહે છે):

    • The book is presented as a gift to subscribers of "Digambar Jain" magazine, funded by the memory fund of Sau. Savitabai Kapadia.
    • The author, educated in Ahmedabad and Mumbai, is a lawyer by profession.
    • The work was initially written for personal satisfaction during college years, driven by a desire to understand life and existential questions.
    • The author aims to present Jainism in a way that appeals to non-Jains, hoping to spark interest in the subject.
    • The publisher acknowledges that some of the author's original critical commentary was removed as it was perceived to be contrary to Jain beliefs.

  2. Chapter 1: Preliminary (પ્રાસ્તાવિક):

    • This chapter sets a philosophical tone, inviting the reader to observe the world with detachment.
    • It discusses various philosophical perspectives prevalent in society:
      • Rationalism (બુદ્ધિવાદ): Emphasizing reliance on one's own intellect.
      • Materialism (જડવાદ): Focusing on the present life, questioning the existence of soul or afterlife.
      • Scientism (વિજ્ઞાનવાદ): Acknowledging human limitations and the vastness of unknown knowledge.
      • Idealism/Spiritualism (અધ્યાત્મવાદ): Belief in a higher power, yogic practices, and detachment from worldly desires.
      • Religion as Eternal (અનાદિ અનંત ધર્મ): The concept of religion as a timeless truth, perhaps leading to the discovery of intuition for higher human destiny.
    • The author highlights the importance of intuition and self-knowledge, suggesting that true understanding goes beyond mere intellectual reasoning or superficial observation.
    • The chapter also touches upon the societal impact of religious dogma and the need for individuals to critically examine their beliefs rather than blindly following traditions.

  3. Chapter 2: Distinctiveness (વિશિષ્ટતા):

    • This chapter focuses on the unique aspects of Jain philosophy.
    • Karmic Matter (કર્મ): A central concept is that karma is a subtle, material substance that adheres to the soul. The microscopic nature of karmic particles is emphasized.
    • Seven Categories (સાત તત્વા): The Jain cosmology includes Jiva (soul), Ajiva (non-soul/matter), Asrava (influx of karma), Bandha (bondage of karma), Samvara (cessation of karma influx), Nirjara (shedding of karma), and Moksha (liberation).
    • Nature of Karma: Karma is explained as an eightfold classification, including karmas that obscure knowledge (Jnana-avaraniya), perception (Darshan-avaraniya), cause obstruction (Antaraya), create delusion (Mohaniya), determine lifespan (Ayu), form the body (Nama), and create physical attributes (Gotra).
    • Body Formation: Jainism posits that the body's formation is a natural process driven by these karmic principles, particularly Nama karma, rather than the act of a creator deity.
    • Emphasis on Self-Effort (પુરૂષાર્થ): The philosophy strongly emphasizes individual effort and self-reliance for spiritual progress. It aligns with concepts like Rationalism, Egalitarianism, and Progressivism.
    • Comparison with Science: The author draws parallels between Jain cosmology (atoms, matter) and modern scientific understanding (e.g., Sir Oliver Lodge's views on matter and atoms), suggesting that Jain principles are consistent with scientific inquiry.
    • The Concept of God (ઇશ્વર): Jainism doesn't believe in a creator God. The "God" concept in Jainism refers to liberated souls (Siddhas) who have achieved perfection (infinite knowledge, perception, bliss, and power). These liberated souls are ideals to be emulated, not deities to be worshipped for boons.
    • Idol Worship (મૂર્તિપૂજા): Idol worship in Jainism is explained as a means of inspiration and remembrance of the qualities of the liberated beings (Tirthankaras), akin to "hero worship," not as a practice to receive favors from the idols. The intention is to strive for those qualities.
    • Syadvada (સ્યાદ્દાદ): This is a key logical principle, representing the doctrine of conditional predication or manifold aspects of reality. It emphasizes that every assertion is true only under certain conditions of space, time, and perspective. It's contrasted with absolutist views and presented as a tool for objective and unbiased understanding. The author cites various scholars (Dr. Bhandarkar, Banaras Hindu University authorities, Anandshankar Dhruv) to explain and defend Syadvada against misinterpretations as skepticism.
    • Equality and Social Justice: Jainism emphasizes the equality of all souls, regardless of species, gender, or social status. It rejects caste-based discrimination, tracing its roots to Lord Mahavir's teachings of egalitarianism.
    • Nudity: The concept of nudity in Jainism is discussed, particularly in relation to liberation and the differing views between Digambara and Shvetambara traditions.

  4. Chapter 3: Anadita, Vyapakta, Swatantrata (Unendingness, Pervasiveness, Freedom):

    • The Universe: The universe is described as eternal, pervaded by matter (Jada) and consciousness (Chetana), without a creator.
    • Rejection of a Creator God: The author argues against the concept of a creator deity, highlighting logical inconsistencies and the potential for anthropomorphizing God with human frailties. The Jain understanding of "God" as liberated souls is reiterated.
    • Eternity of Jainism: Jainism itself is presented as an eternal principle, existing before any specific historical figure like Mahavir. The author points to references in ancient Indian texts (Vedas, Puranas) that suggest the antiquity of Jainism, predating Buddhism.
    • Historical Evidence: The chapter presents evidence from foreign scholars (Major G. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. V. The chapters are structured to systematically present Jain teachings.

Jainism vs. Other Religions:

  • The book extensively compares Jain principles with other Indian philosophies like Vedanta, Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa, Buddhism, and even Zoroastrianism and Islam.
  • It highlights the fundamental differences, particularly regarding the concept of God, the nature of the soul, the role of karma, and the path to liberation.
  • Jainism's emphasis on self-effort, its unique concept of karma, and its rejection of a creator God are consistently contrasted with theistic religions.
  • The author aims to demonstrate Jainism's originality, independence, and antiquity, citing external scholars and internal textual evidence.

The author's approach is characterized by:

  • Rationality and Logic: A strong emphasis on using intellect and reason to understand Jain tenets.
  • Critical Analysis: Examining various philosophical schools and their views, often highlighting perceived inconsistencies or limitations.
  • Historical Context: Discussing the historical origins and influences on Jainism, emphasizing its distinctness and ancient roots.
  • Accessibility: Attempting to explain complex philosophical concepts in clear language, suitable for a general audience.
  • Defense of Jainism: Arguing against criticisms and misconceptions about Jainism, particularly the accusation of atheism and its relationship with Hinduism.

The book's structure and content reflect a deep engagement with Jain philosophy, aiming to educate, inform, and inspire readers to explore its profound teachings.