Jeev Tattvanu Swarup - Book Summary

This comprehensive summary of "Jeev Tattvanu Swarup" by Muni Shri Narvahanvijayji, based on the provided text, aims to explain the fundamental Jain philosophical concepts presented in the book. The text is structured around the core principles of Jainism, particularly focusing on the nature of the soul (Jeev) and the path to liberation.

Introduction and the Omniscient Vision:

The book begins by describing the state of a Tirthankara at the 10th stage of spiritual development, where they shed all Mohaniya (delusory) karma and attain the 12th stage, achieving Kshayi Charitra (perfect conduct). Within moments, they destroy the four Ghatiya (destructive) karmas, attaining Kevalgyan (omniscience) at the 13th stage. This omniscience allows them to perceive the true nature of all existent substances. Upon achieving Kevalgyan, deities assemble a Samavasaran (divine assembly) where the Tirthankaras deliver sermons, not for everyone, but specifically for those souls who have the potential to become Ganadharas (chief disciples).

The Nine Tattvas and their Significance:

The core of the teaching revolves around the Nine Tattvas (Principles), which represent the essence of Jain philosophy. These Tattvas are presented in various groupings:

Nine Tattvas: These are the most detailed classification. They are:
1. Jeev (Soul): The conscious, living substance.
2. Ajeev (Non-soul): All non-conscious substances.
3. Punya (Merit): Karmic accumulation leading to pleasant experiences.
4. Paap (Demerit): Karmic accumulation leading to unpleasant experiences.
5. Aashrav (Influx of Karma): The entry of karmic particles into the soul.
6. Samvar (Stoppage of Karma): The prevention of new karmic influx.
7. Nirjara (Shedding of Karma): The detachment of accumulated karma.
8. Bandh (Bondage): The state of the soul being bound by karma.
9. Moksha (Liberation): The state of complete freedom from karma.
The text details the sub-divisions of these Tattvas, totaling 276, and emphasizes that understanding these sub-divisions fully unlocks Jain philosophy.
Seven Tattvas: In this grouping, Punya and Paap are included within Aashrav, resulting in: Jeev, Ajeev, Aashrav, Samvar, Nirjara, Bandh, and Moksha.
Five Tattvas: Here, Samvar and Nirjara are subsumed into Moksha, yielding: Jeev, Ajeev, Aashrav, Bandh, and Moksha.
Two Tattvas: The fundamental division is into Jeev and Ajeev. Jeev encompasses Samvar, Nirjara, and Moksha, while Ajeev comprises Punya, Paap, Aashrav, and Bandh.

The text stresses the importance of teaching Jeev Vichar and Navatattva to children in Jain families before they engage in business or marriage, highlighting the foundational role of this knowledge for spiritual progress.

Categorization of Tattvas into "To be Known," "To be Abandoned," and "To be Accepted":

To be Known (Jñeya): Jeev and Ajeev are categorized as "to be known." Understanding Ajeev (like Pudgal – matter) helps in realizing the suffering caused by attachment to them, leading to a reduction in attachment.
To be Abandoned (Heya): Punya, Paap, Aashrav, and Bandh are "to be abandoned." Punya is considered "to be abandoned" in the sense that even positive karmic results are temporary and hinder ultimate liberation; however, Punya that aids in spiritual growth is considered "to be accepted."
To be Accepted (Upadēya): Samvar, Nirjara, and Moksha are "to be accepted." Samvar and Nirjara are essential for shedding karma and realizing one's pure soul, leading to Moksha.

The Soul (Jeev) and its Various Classifications:

The book then delves into the intricate classification of the Jeev.

One-Sense Souls (Ekendriya): These are classified into:
- Sthavar (Immobile): Earth-bodied, Water-bodied, Fire-bodied, Air-bodied, and Plant-bodied souls.
- Trasa (Mobile): Those that can move.
Two-Sense to Five-Sense Souls: Further classification is based on the number of senses they possess: two-sensed (like worms), three-sensed (like ants), four-sensed (like flies), and five-sensed (like humans, animals, and celestial beings).

The text elaborates on the cycles of birth and death, emphasizing the immense suffering in lower realms and the importance of right effort in the human birth to achieve liberation. It discusses the concept of Vedā (Gender/Propensity) – Purushved, Strivēd, and Napunsakvēd – and their influence on karma and spiritual progress, noting that Tirthankaras are free from Vedā.

The book also explains the concept of Paryapti (Fulfillment/Development), detailing the stages of development for different types of souls, from the basic stages of acquiring food, body, senses, and breath, to the advanced stages of speech and mind. The attainment of these Paryaptis is crucial for a soul's existence and potential for spiritual growth.

The Six Bodies and the Five Senses:

The text outlines the six types of bodies (Kaya) and the five senses, explaining how the misuse of senses leads to increased suffering and a perpetuation of the cycle of birth and death. It highlights the importance of controlling the senses, especially the sense of taste (Rasnendriya), as a key to spiritual progress.

The Eleven Principles (Pranas):

The book discusses the eleven vital principles (Pranas) that sustain life, divided into Bhavapranas (inner spiritual powers) and Dravyapranas (physical/external manifestations). The Bhavapranas include pure consciousness, infinite power, indestructible state, and infinite bliss, which are veiled by karma. The Dravyapranas are the five senses, the three powers (mind, speech, body), lifespan, and breath. The text emphasizes that the proper use of the Dravyapranas, particularly the senses and mental faculties, is crucial for the development of the Bhavapranas.

The Six Soul Attributes (Lakshanas):

The soul is characterized by six primary attributes:

Gyān (Knowledge): Both in its potential (Kevalgyan) and realized (Mati, Shrut, Avadhi, Manahparyav) forms.
Darshan (Perception): Both general and specific perception.
Charitra (Conduct): The manifestation of spiritual discipline.
Tap (Austerities): Practices that purify the soul.
Virya (Energy/Strength): The inherent power of the soul.
Upayog (Engagement/Awareness): The soul's conscious engagement with knowledge and perception.

The text explains the interplay of these attributes, the impact of karmas on their manifestation, and the importance of purification through practices like study, contemplation, and austerities.

The Nature of Pudgala (Matter) and its Classifications:

The book details the nature of Pudgala, the only substantial form of Ajeev (non-soul), which possesses color, smell, taste, and touch. It classifies Pudgala into various categories based on the number of their constituent particles and their physical properties, explaining how our perception and interaction with Pudgala contribute to karmic bondage. The text also touches upon the astronomical measurements and time cycles within Jain cosmology, illustrating the immense scale of the universe.

The Cycle of Time and Spiritual Progression:

The text explains the cyclical nature of time in Jainism, divided into Avasarpiṇī (ascending half-cycle) and Utsarpiṇī (descending half-cycle), each with six eras (Arā). It describes the gradual decline in human lifespan, stature, and spiritual awareness during the descending cycle and the subsequent rise during the ascending cycle. The text emphasizes the human birth as the most opportune for achieving liberation due to the potential for conscious effort and spiritual practice.

Conclusion:

"Jeev Tattvanu Swarup" serves as a foundational text for understanding the core tenets of Jainism. It systematically explains the nature of the soul, the workings of karma, the principles of Jain ethics and practices, and the ultimate goal of liberation. The book advocates for a life of discipline, self-awareness, and spiritual striving, emphasizing that true happiness lies in the soul's inherent purity and freedom from karmic bondage.