Jainism Key To Reality - Book Summary

Here's a comprehensive summary of the Jain text "Jainism: Key to Reality," based on the provided pages:

Overall Purpose and Significance:

"Jainism: Key to Reality" is an English translation and commentary on the Tattvārthasūtra by Acārya Umā Swāmi, a foundational text in Jain philosophy. The book aims to present Jain principles in an accessible way, particularly for scholars and young Jains, by clarifying myths and doctrines about reality according to Jain canonical literature. It emphasizes the Tattvārthasūtra's acceptance by all Jain sects and its importance in understanding Jain metaphysics, ontology, ethics, and philosophy. The text is presented in a question-and-answer format, designed to engage the reader and clarify complex concepts.

Key Jain Principles and Concepts Covered:

The book systematically breaks down the Tattvārthasūtra into its constituent parts, explaining each concept through a question-and-answer dialogue between a teacher and a disciple. The summary below highlights the major themes and concepts discussed in the initial chapters provided:

1. The Path to Liberation (Mokṣamārga):

The ultimate goal in Jainism is liberation (mokṣa) from the cycle of birth and death.
This path is constituted by the "Three Jewels": Right Faith (Samyagdarśana), Right Knowledge (Samyagjñāna), and Right Conduct (Samyakcāritra). All three must be practiced together for liberation.

2. Valid Knowledge (Pramāṇa):

Right Faith (Samyagdarśana): Defined as firm belief in substances (tattvas) and their modes (arthas) as they truly are. It can be attained by intuition (nisarga) or acquisition of knowledge (adhigama). There are two types: with attachment (sarga) and detached (vitarga).
Right Knowledge (Samyagjñāna): Knowledge that is accurate, doubt-free, and free from contradiction. Knowledge is classified into five types:
- Mind-based (Mati): Acquired through senses and mind.
- Scriptural (Shruta): Acquired through teachings and texts.
- Clairvoyance (Avadhi): Direct knowledge of specific objects with limitations of time, place, and mode.
- Telepathy (Manah Paryaya): Direct knowledge of the thoughts of others.
- Omniscience (Kevala): Complete and direct knowledge of all objects of the universe.
Pramāṇa (Valid Knowledge): Knowledge that is comprehensive and exact. It is of two types: direct (pratyakṣa) and indirect (parokṣa). Indirect knowledge includes Mati and Shruta, while direct knowledge includes Avadhi, Manah Paryaya, and Kevala.
Nikṣepa (Gateways of Investigation): The text introduces five ways to investigate truth: by name (nāma), symbols (sthāpanā), substance (dravya), mode (bhāva), and activity (kriyā).
Nayas (Standpoints): Knowledge is gained through different standpoints, primarily substance viewpoint (dravyārthika naya) and modal viewpoint (paryāyārthika naya).

3. The Categories of Reality (Tattvas):

The seven tattvas, or fundamental realities, are:
1. Jiva: Living beings (sentient souls).
2. Ajiva: Non-living beings (non-sentient substances).
3. Asrava: Influx (of karmas).
4. Bandha: Bondage (of karmas).
5. Samvara: Stoppage (of influx).
6. Nirjarā: Dissociation (of karmas).
7. Mokṣa: Liberation.

4. The Category of the Living (Jiva):

Jiva: Sentient beings characterized by consciousness.
Dispositions (Bhāvas): The soul has five dispositions arising from karma: subsidence (aupaśamika), destruction (kṣayika), subsidence-cum-destruction (kṣayopaśamika), rise of karma (audayika), and inherent nature (pārināmika).
Types of Karma: Eight types of karma are discussed: knowledge-obscuring, intuition-obscuring, deluding, feeling-producing, lifespan-determining, physique-making, status-determining, and obstructive.
Destiny (Gati): Living beings are classified into four destinies: heavenly (deva), infernal (naraka), human (manuṣya), and sub-human (tiryañca).

5. The Category of the Non-Living (Ajiva):

Ajiva: Non-sentient substances.
Substances (Dravya): The six substances are Jiva, Pudgala (matter), Dharma (medium of motion), Adharma (medium of rest), Akash (space), and Kala (time).
Pudgala (Matter): Characterized by touch, taste, smell, and form, matter exists as sub-atoms (paramāṇu) and aggregates (skandha).
Dharma and Adharma: These are passive substances that assist in motion and rest, respectively.
Akash (Space): Provides space for all substances to exist.
Kala (Time): The substance responsible for change and modification.

6. Influx of Karmas (Āśrava):

Yoga: Activities of mind, body, and speech that cause vibrations in the soul.
Āśrava: The inflow of karma particles towards the soul due to yoga.
Types of Āśrava: Auspicious (puṇya) and inauspicious (pāpa), depending on the nature of the activity.
Causes of Bondage (Bandha): Wrong belief, non-abstinence, negligence, passions, and activities are identified as the primary causes of karma bondage.

7. The Five Vows (Vratas):

Ahimsa (Non-violence): Abstinence from injury.
Satya (Truthfulness): Abstinence from falsehood.
Asteya (Non-stealing): Abstinence from taking what is not given.
Brahmacarya (Celibacy): Abstinence from lustful disposition.
Aparigraha (Non-possession): Abstinence from attachment.
Vow Strengthening Observances: Each major vow is supported by five specific observances that help in strengthening the practice.

8. Bondage of Karmas (Bandha):

Bandha: The bonding of karma particles with the soul.
Causes: Wrong belief, non-abstinence, negligence, passions, and activities are the main causes.
Prakṛti (Species): Eight types of karma species are detailed: knowledge-obscuring, perception-obscuring, feeling-producing, deluding, lifespan-determining, physique-making, status-determining, and obstructive.

9. Stoppage (Samvara) and Dissociation (Nirjarā):

Samvara: Stoppage of the influx of new karmas, achieved through restraint (gupti), carefulness (samiti), virtue (dharma), contemplation (anupreksā), conquest over afflictions (parīṣahajaya), and right conduct (cāritra).
Nirjarā: Dissociation of karma from the soul, achieved through penance (tapas) and various yogic practices.
Types of Meditation: Four types of meditation are described: mournful (rta), cruel (raudra), virtuous (dharmya), and pure (śukla). Virtuous and pure meditations lead to liberation.

Publisher's Note:

The Digambar Jain Trilok Shodh Sansthan, Hastinapur, is highlighted as a prestigious institution dedicated to the propagation of Jainism through construction of pilgrimage centers, publication of literature, and organization of seminars. The publication of this English translation is seen as fulfilling a crucial need for disseminating Jain principles globally. The publisher acknowledges that the provided text is published as is, and welcomes suggestions from readers.

Author's Preface:

Dr. Shugan Chand Jain explains that the title "Key to Reality in Jainism" is based on his understanding of clarifying myths and doctrines about reality within Jain canonical literature. He highlights that the Hindi edition is based on Sarvārthasiddhi by Acārya Pujyapāda, with references from other commentaries, and the English translation incorporates works by Prof. S.A. Jain and Dr. N. Tatia. The book's Q&A style is intended to facilitate learning. Dr. Jain expresses his reverence for Ailācārya Śrutasāgarji, who oversaw the English translation, and thanks those who assisted in the project. He hopes the book will cater to the inquisitive needs of scholars and young Jains.

Diacritical Marks: The text includes a page dedicated to explaining the diacritical marks used in the transliteration of Sanskrit and Prakrit terms, which is crucial for accurate pronunciation and understanding.

Overall Tone and Approach: The book is scholarly yet aims for accessibility, using a question-and-answer format to make complex philosophical concepts understandable. It presents a comprehensive overview of key Jain teachings as expounded in the Tattvārthasūtra.