Tattvamasi Vakya - Book Summary

Here's a comprehensive summary of the provided Jain text, "Tattvamasi Vakya" by Dr. Damodar Shastri, focusing on its comparison of Jain and Shankara Vedanta philosophies through the lens of the "Tattvamasi" mahavakya:

The article, "Tattvamasi Vakya," authored by Dr. Damodar Shastri, explores the profound similarities and shared philosophical underpinnings between Jainism and Advaita Vedanta, particularly Shankara's school, by examining the significance of the Upanishadic statement "Tattvamasi" (That Thou Art).

Core Argument: The author posits that despite apparent differences, both Jainism and Shankara Vedanta aim for the realization of the ultimate reality. Just as various rivers flow to the same ocean, different philosophical paths ultimately lead to the same destination. The article seeks to highlight these shared truths, countering the common perception that Jainism is atheistic and Vedanta is theistic, by emphasizing their mutual belief in the soul, rebirth, karma, and liberation.

Jainism's Approach to Truth and Reality:

Anirvachaniya (Indescribable): Jainism views ultimate reality as indescribable. Our ordinary knowledge is limited and dependent on specific conditions (upadhika). Even omniscient beings cannot fully articulate the entirety of reality due to the limitations of language.
Anekaantavaada (Multi-aspect Reality): Every object possesses infinite, often contradictory, qualities. This is the principle of Anekaantavaada.
Syadvada (Conditional Assertion): To express these infinite qualities and avoid dogmatism, Jainism employs Syadvada, a method of conditional predication. Statements like "It is" are incomplete; the truth emerges when qualified by "Perhaps" (Syat), acknowledging that the statement represents only one perspective among many.
Nayas (Standpoints): Jain philosophy categorizes different standpoints or perspectives (Nayas) through which reality can be understood. These include:
- Dravyaastika (Substance-oriented): Focuses on the eternal, unchanging essence (abhheda-grahi).
- Paryaayaastika (Mode-oriented): Focuses on the transient, changing aspects (bheda-grahi).
- Other Nayas (Naigama, Samgraha, Vyavahara, Rjusutra, Shabda, Samabhirudha, Evambhuta) represent various ways of conceptualizing and speaking about reality.
Balanced Approach: Jainism advocates for a balanced approach, utilizing both Dravyaastika and Paryaayaastika Nayas, akin to drawing butter from curd by working with both ends of the churning rope. This balance is crucial for true knowledge.

Shankara Vedanta and "Tattvamasi":

Brahman as Ultimate Reality: Shankara Vedanta identifies Brahman as the sole ultimate reality, declaring the world as illusory ("Brahma Satyam Jagat Mithya").
"Tattvamasi" as Mahavakya: The Upanishadic statement "Tattvamasi" is a key Mahavakya (great utterance) through which the unity of the individual soul (Atman) and the supreme reality (Brahman) is revealed.
Identity of Atman and Brahman: Through scriptural study, reflection, and meditation, the individual soul realizes its inherent identity with Brahman.

Points of Convergence: The article highlights several areas where Jainism and Shankara Vedanta align:

Concept of a Unified Ultimate Principle: Both traditions posit an ultimate, all-pervading reality. While Vedanta calls it "Brahman" and describes it as "Prajñāghana" (pure consciousness), Jainism conceptualizes it as a pervasive ultimate reality that encompasses both conscious and non-conscious substances. From the Dravyaastika Naya perspective, both speak of an "undivided substance."
Importance of Self-Knowledge: Both Upanishads and Jainism emphasize the supreme importance of self-knowledge. The realization of the Atman is paramount, as it leads to the cessation of all other inquiries.
"Tattvamasi" as a Means to Realization: The "Tattvamasi" Mahavakya is seen as a direct path to realizing the unity of the individual soul and the Supreme Being. Jainism interprets this through the lens of Nishchaya Naya (Absolute Truth), where the liberated soul (Shuddhātma) is considered one with the Paramātmatattva (Supreme Soul).
The Role of Nayas/Standpoints: Jainism's system of Nayas is analogous to how different schools of Vedanta might interpret reality. Both recognize that complete truth requires integrating multiple perspectives.
Nishchaya Naya and Advaita: Jainism's Nishchaya Naya (Absolute Naya) posits two levels:
- Lower Nishchaya: Accepts qualities inherent to the soul that are not dependent on anything else.
- Higher Nishchaya: Sees no difference even within the soul's inherent qualities, pointing to an undivided "pure consciousness" beyond all duality. This aligns with the Advaita (non-dual) perspective.
Ignorance as the Cause of Perceived Difference: In both philosophies, perceived difference between the individual soul and the supreme reality is attributed to ignorance or delusion (avidya). Overcoming this ignorance through spiritual practice leads to the realization of unity.
"Sachchidananda" Nature of the Ultimate: Both traditions describe the ultimate reality as possessing qualities of existence, consciousness, and bliss (Sachchidananda).

The "Tattvamasi" Mahavakya in Jain Context:

Identity with Pure Soul: In Jainism, the "That" (Tat) refers to the supreme, omniscient consciousness, and "Thou" (Tvam) refers to the individual, limited consciousness. "Tattvamasi" signifies their fundamental unity.
"So'ham" (I am That) Contemplation: Jainism encourages the aspirant to abandon the sense of "I" or "mine" in non-soul entities and impure states of the soul, and instead cultivate the unwavering contemplation of "So'ham" (I am That), the pure soul.
Liberation as Unity: The ultimate goal is the attainment of the pure, unadulterated soul, which is one with the supreme Brahman. This unity is achieved through the firm adoption of the Paramartha Drishti (Absolute Perspective), which is the pure Nishchaya Naya.

Conclusion: The article concludes that while philosophical nuances and terminology may differ, both Shankara Vedanta and Jainism share the ultimate aim of achieving Advaita Anubhuti (non-dual realization), which is the sole means of liberation. This realization is attained by adopting the Paramartha Drishti, leading to the cessation of all dualities and the establishment in one's pure, self-luminous, conscious nature. The "Tattvamasi" sentence serves as a powerful expression of this shared realization, guiding the seeker towards the recognition of their innate oneness with the ultimate reality.