Tattvavichar Prakaran - Book Summary

This is a comprehensive summary of the Jain text "Tattvavichar Prakaran," authored by H.C. Bhayani and published by ZZ_Anusandhan, based on the provided pages:

Overall Purpose:

The "Tattvavichar Prakaran" (Treatise on Principles) is a foundational Jain text that aims to elucidate the core tenets of Jainism in a concise manner. It serves as a guide to understanding the path to liberation and the practices necessary to achieve it. The text emphasizes the transient nature of the material world and the importance of spiritual pursuit.

Key Themes and Structure:

The text systematically breaks down Jain philosophy and practice, moving from the nature of existence to the path of a practitioner.

The Nature of the World and the Soul:
- The worldly existence (samsara) is described as asar (insubstantial), khan-bhangur (momentary/transient), anadi (without beginning), and anoru-paru (without beginning or end, vast).
- The soul (jiva) is trapped in this cycle of existence due to its entanglement with anadi-karma (karmas from time immemorial).
- The soul transmigrates through four destinies: naraka-gati (hell realm), tiryan-cha-gati (animal realm), manuja-gati (human realm), and deva-gati (celestial realm).
The Rarity and Importance of Human Birth:
- The human birth is considered durlabh (rare) and mahapradhanu (most significant) among all existences.
- It is the means to achieve manichintartha-sampadaku (fulfillment of desires through thought) and is essential for attaining the paramēśvara-sarvajñōkta dharma (religion as taught by the omniscient God-Lord).
The Nature of Dharma (Religion/Duty):
- Dharma is defined as that which sustains beings when they are about to fall into lower realms (durgati padatam praniyan du dharai, su dharma bhaniai).
- Dharma is divided into two main categories:
  - Yati-dharma (Ascetic's Vow/Conduct): Adhered to by monks and nuns.
  - Shravaka-dharma (Layperson's Vow/Conduct): Adhered to by lay followers.
Yati-dharma (Ascetic's Vows):
- Ascetics are described as vratia (vow-holders) and charitria (practitioners of conduct).
- They are gunasampurna (possessing virtues) and adḍhara-sahasa-sīlāṅga-dhāraka (holders of eighteen thousand virtues/rules), and panchamahavrata-palaka (observers of the five great vows).
- Yati-dharma is further elaborated into dasa-bheda (ten divisions):
  - Khanti (Patience/Forgiveness)
  - Maudava (Humility)
  - Arjava (Uprightness/Simplicity)
  - Saucha (Purity/Cleanliness)
  - Tapa (Austerity)
  - Samyama (Self-restraint)
  - Satyā (Truthfulness)
  - Śauca (Purity - potentially distinct from the earlier one, or emphasizing a specific aspect)
  - Ākiñcana (Non-possession/Detachment)
  - Brahmā (Celibacy/Chastity)
Shravaka-dharma (Layperson's Vows):
- Lay followers are called Shravaka because they anavarata śravai (continuously listen) to the dharma from the vow-holders.
- Shravaka-dharma consists of baraha bheda (twelve divisions), comprising:
  - Pancha Anuvrata (Five Minor Vows):
    - Pāṇivaha (Ahimsa/Non-violence): Not to harm or cause harm to any living being, especially those with one sense faculty (ekendriya). This includes avoiding harm to beings in subtle (sukshma) and gross (badara) forms, such as earth-bodies, water-bodies, etc. It also distinguishes between accidental harm (niraparādha) and intentional harm (saparaadha).
    - Musavāda (Satya/Truthfulness): Not to lie, especially regarding property, pledges (nyasa), or giving false testimony.
    - Adatta-maithuna (Asteya/Non-stealing and Brahmacharya/Celibacy): This vow encompasses two aspects: not to steal or take what is not given, and to practice celibacy or restraint in sexual conduct. It specifies married individuals should be content with their spouse and avoid others' spouses.
    - Parigraha (Aparigraha/Non-possession): To limit one's possessions (wealth, land, gold, etc.) and desires.
  - Triguna Vrata (Three Qualities/Enhancement Vows):
    - Disi-bhoga (Dig-parimana/Directional Limitation): To limit the extent of one's movement and activities in specified directions.
    - Upabhoga-Paribhogavarata (Consumption/Usage Limitation): To limit the consumption of food and other items, distinguishing between items consumed once (bhoga) like betel leaves, perfumes, flowers, and food, and items used multiple times (upabhoga) like clothes and ornaments. It also refers to limiting the use of certain activities or things related to karma (e.g., 15 types of karma-adan).
    - Danda-Samayi (Danda-tyaga/Abstention from thoughtless action): To avoid unnecessary or harmful actions. This includes abstaining from four types of unrighteous or harmful acts: wrong contemplation (apadhya), negligent action (pramada), acts promoting violence (himsa-pradana), and teaching sinful deeds (papopadesa).
  - Chatuh Shiksha Vrata (Four Disciplinary Vows):
    - Sāmāyika (Equanimity): To practice equanimity and abstain from sinful actions for a specific period, treating friends and foes alike.
    - Desavakasika (Partial Limitation): To further restrict one's vows and activities within a limited area or time.
    - Paushadha (Fasting/Observance): To observe vows, control sensory desires, and cultivate pure thoughts, especially during specific days or periods. This is stated to destroy negative karmas and prevent rebirths in lower realms.
    - Atithi Samvibhaga (Sharing with the worthy/ascetics): To offer food and sustenance to deserving individuals, especially monks and nuns, who have given up worldly festivals and observances.
The Foundation of Dharma: Samyak-tva (Right Faith/Perception):
- Both Yati-dharma and Shravaka-dharma are rooted in Samyak-tva.
- Samyak-tva is defined as having right faith in:
  - Arhant as God: Possessing 34 excellences, free from 18 blemishes, and adorned with 8 great attributes. The text details these attributes and the proper way to worship and venerate the Arhats.
  - Guru (Spiritual Teachers)
  - Sadhus (Ascetics)
  - Jina-mayer (Teachings of the Jinas)
- The text describes the process of Chaitya-vandan (worship of the sacred shrine), including different levels of devotion (Jaghanya, Madhyama, Utkrushta) and the correct posture and procedures.
Other Key Jain Concepts Discussed:
- Nine Tattvas (Principles): Jiva (soul), Ajiva (non-soul), Punya (merit), Papa (demerit), Asrava (influx of karma), Samvara (cessation of karma influx), Nirjara (shedding of karma), Bandha (bondage of karma), Moksha (liberation).
- Types of Souls (Jiva): Categorized by the number of sense faculties (ekendriya, beindriya, trindriya, chaurindriya, panchendriya) and further subdivisions.
- Eight Types of Karmas: Mentioned with analogies to understand their nature and function.
- Four Causes of Bondage: Mithyatva (wrong belief), Avirati (non-restraint), Kashaya (passions), Yoga (activities of mind, speech, and body).
- Fourteen Gunasthana (Stages of Spiritual Development): From misconception to omniscience.
- Fourteen Jiva-sthana (Categories of Living Beings): Based on senses and other attributes.
- Fourteen Ajiva-sthana (Categories of Non-living Entities).
- Fourteen Margana-sthana (Paths of Investigation): Related to soul's movement and progress.
- Fourteen Ratna (Gems/Essences): Likely referring to essential components of the path.
- Fourteen Types of Devotion/Vows: Possibly referring to various devotional practices.
- Seven Naraka (Hellish Worlds).
- Twelve Devlokas (Celestial Realms).
- Ten Ascetic Observances: Including practices like the use of a rājoḥaraṇa (feather brush) and mukhavastrikā (mouth cloth).
- Twelve Types of Austerities (Tapa).
- Eight Mahapravachana Matri (Eight Great Mothers of the Preaching): Indicating fundamental principles of Jain preaching.
- Six Vows (Shat-vrat): Likely referring to the collective vows.
- Six Life-Monads (Shat-jivnikaya): Referring to the six categories of life forms.
- Pancha Puran (Five Purifications): Likely referring to purification of body, senses, mind, speech, and conduct.
- Pinda, Sijja, Vastra, Patta (Pattiga): Objects related to monastic conduct, such as food, bedding, clothing, and a receptacle for alms.
- The Thirty-Six "Great Figures" (Trisath Salaka Purusha): Including 24 Tirthankaras, 12 Chakravartis, 9 Vasudevas, 9 Prativāsudevas, and 9 Baladevas.

Authorship and Dating:

The text is presented as authored by Vācanāchārya Jinapālagani.
The manuscript was copied in Samvat 1384 by Anandamurti Muni, a disciple of Shri Jinaprabodha Suri, at Shri Vachalsasthane in the Rajbhum-desh.
The editor, H.C. Bhayani, notes that Jinapālagani was a disciple of Shri Jinepati Suri, who attained liberation in Samvat 1310. This suggests the original composition of "Tattvavichar" predates the copying date of Samvat 1384. Jinapālagani belonged to the Kharatargachha tradition.

Language and Style:

The text is written in Apabhramsa, with a significant influence of Old Gujarati. Bhayani notes the impact of Apabhramsa on the language, indicating its early medieval period origins. The language is described as being influential for the pioneers of Gujarati literature, like Shri Hemchandracharya.

Significance:

The "Tattvavichar Prakaran" is a valuable resource for understanding the fundamental philosophical and ethical principles of Jainism. It offers a systematic and concise overview of the path to spiritual liberation, emphasizing the importance of right faith, ethical conduct, and ascetic practices. The historical and linguistic notes provided by H.C. Bhayani add significant context to the text's origin and its place in the evolution of Jain literature and the Gujarati language.