Tattva (Jainism) - Wikipedia, The Free Encyclopedia

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From Wikipedia, the free encyclopedia

Jain metaphysics is based on seven (sometimes nine, with

subcategories) truths or fundamental principles also known as

tattva ornavatattva, which are an attempt to explain the nature

and solution to the human predicament. The first two are the two

ontological categories of the souljva and the non-soul ajva,

namely the axiom that they exist. The third truth is that through

the interaction, calledyoga, between the two substances, soul and

non-soul, karmic matter flows into the soul (srava), clings to it,

becomes converted into karma and the fourth truth acts as a factor

of bondage (bandha), restricting the manifestation of the

consciousness intrinsic to it. The fifth truth states that a stoppage

(savara) of new karma is possible through asceticism through

practice of right conduct, faith and knowledge. An intensification

of asceticism burns up the existing karma this sixth truth is

expressed by the word nirjar. The final truth is that when thesoul is freed from the influence of karma, it reaches the goal of

Jaina teaching, which is liberation ormoka.[1] Some authors add

two additional categories: the meritorious and demeritorious acts

related to karma (puya andppa). These nine categories of

cardinal truth, called navatattva, form the basis of entire Jain

metaphysics. The knowledge of these reals is essential for the

liberation of the soul.

1 Jva2 Ajva3 srava4 Bandha

5 Ppa and Punya6 Savara7 Nirjar8 Moka9 See also10 References

Jainism believes that the souls (jva) exist as a reality, having a separate existence from the body that houses

it.Jva is characterised by cetana (consciousness) and upayoga (knowledge and perception).[2] Though the

soul experiences both birth and death, it is neither really destroyed nor created. Decay and origin refer

respectively to the disappearing of one state of soul and appearance of another state, these being merely themodes of the soul.[3]

va (Jainism) - Wikipedia, the free encyclopedia file:///C:/Users/akmoe/Documents/JAINISM/Tattva_(Jainism).htm

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jva are the five non-living substances that make up the universe along with thejva. They are:

Pudgala (Matter) Matter is classified as solid, liquid, gaseous, energy, fine Karmic materials and

extra-fine matter or ultimate particles.[4] Paramnu or ultimate particles are considered the basicbuilding block of all matter. One of the qualities of theParamnu andPudgala is that of permanenceand indestructibility. It combines and changes its modes but its basic qualities remain the same.

According to Jainism, it cannot be created nor destroyed.

Dharma-tattva (Medium of Motion) and Adharma-tattva (Medium of rest) They are also known as

Dharmstikya andAdharmstikya. They are unique to Jain thought depicting the principles ofmotion and rest. They are said to pervade the entire universe.Dharma-tattva and adharma-tattva are

by themselves not motion or rest but mediate motion and rest in other bodies. Without dharmstikyamotion is not possible and without adharmstikya rest is not possible in the universe.ka (Space) Space is a substance that accommodates souls, matter, the principle of motion, the

principle of rest, and time. It is all-pervading, infinite and made of infinite space-points.

Kla (Time) Time is a real entity according to Jainism and all activities, changes or modifications canbe achieved only through time. In Jainism, the time is likened to a wheel with twelve spokes divided

into descending and ascending halves with six stages, each of immense duration estimated at billions

ofsagaropama or ocean years.[5]

According to Jains, sorrow increases at each progressive descending

stage and happiness and bliss increase in each progressive ascending stage.

The srava is the influx of karmas. It occurs when the karmic particles are attracted to the soul on account

of vibrations created by activities of mind, speech and body.[6]Tattvrthastra, 6:12 states:[7] "The

activities of body, speech and mind is calledyoga. This three-fold action results in srava or influx of

karma."[8]

The karmas have effect only when they are bound to the consciousness. This binding of the karma to the

consciousness is called bandha. However, theyoga or the activities alone do not produce bondage. Out of

the many causes of bondage, passion is considered as the main cause of bondage. The karmas are literally

bound on account of the stickiness of the soul due to existence of various passions or mental dispositions.[6]

In many textspunya or spiritual merit andpapa or spiritual demerit are counted among the fundamentalreals. But in Tattvrthastra the number oftattvas is seven because bothpunya andpapa are included in

srava orbandha. Bothpunya andpapa are of two types dravya type (physical type) and a bhava type

(mental type).[9]

Main article: Samvara

Savara is stoppage of karma. The first step to emancipation or the realization of the self is to see that all

channels through which karma has been flowing into the soul have been stopped, so that no additional karmacan accumulate. This is referred to as the stoppage of the inflow of karma (savara).[10] There are two

kinds ofsavara: that which is concerned with mental life (bhava-savara), and that which refers to the

removal of karmic particles (dravya- savara). This stoppage is possible by self-control and freedom from


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attachment. The practice of vows, carefulness, self-control, observance of ten kinds of dharma, meditation,

and the removal of the various obstacles, such as hunger, thirst, and passion stops the inflow of karma and

protect the soul from the impurities of fresh karma.

Main article: Nirjara

irjar is the shedding or destruction of karmas that has already accumulated. Nirjar is of two types: the

psychic aspect of the removal of karma (bhva-nirjar) and destruction of the particles of karma (dravya-

nirjar).[10] Karma may exhaust itself in its natural course when its fruits are completely exhausted. In this,

no effort is required. The remaining karma has to be removed by means of penance (avipaka-nirjar). The

soul is like a mirror which looks dim when the dust of karma is deposited on its surface. When karma is

removed by destruction, the soul shines in its pure and transcendent form. It then attains the goal ofmoka.

Mokameans liberation, salvation or emancipation of soul. It is a blissful state of existence of a soul,

completely free from the karmic bondage, free from samsara, the cycle of birth and death. A liberated soul is

said to have attained its true and pristine nature of infinite bliss, infinite knowledge and infinite perception.

Such a soul is calledsiddha orparamatman and considered as supreme soul or God. In Jainism, it is the

highest and the noblest objective that a soul should strive to achieve. It fact, it is the only objective that a

person should have; other objectives are contrary to the true nature of soul. With right faith, knowledge and

efforts all souls can attain this state. That is why, Jainism is also known as mokamrga or the path to

liberation.

Jain Philosophy

Jain Cosmology

^ *Soni, Jayandra; E. Craig (Ed.) (1998). "Jain Philosophy" (http://www.rep.routledge.com/article/F005SECT1)

.Routledge Encyclopedia of Philosophy (London: Routledge). http://www.rep.routledge.com/article

/F005SECT1. Retrieved 2008-03-05.

1.

^ Nayanar, Prof. A. Chakravarti (2005).Pacstikyasra ofcrya Kundakunda. New Delhi: Today &Tomorrows Printer and Publisher. ISBN 81-7019-436-9. , Gth 16

2.

^ Nayanar, Prof. A. Chakravarti (2005).Pacstikyasra ofcrya Kundakunda. New Delhi: Today &Tomorrows Printer and Publisher. ISBN 81-7019-436-9. , Gth 18

3.

^ Shah, Natubhai (1998).Jainism: The World of Conquerors . Volume I and II. Sussex: Sussex Academy Press.

ISBN 1-898723-30-3.

4.

^ James, Edwin Oliver (1969). Creation and Cosmology: A Historical and Comparative Inquiry. Netherland:

BRILL. ISBN 90-04-01617-1. p. 45

5.

^ ab Jaini, Padmanabh (1998). The Jaina Path of Purification. New Delhi: Motilal Banarsidass.

ISBN 81-208-1578-5. p. 112

6.

^ Kuhn, Hermann (2001).Karma, The Mechanism : Create Your Own Fate. Wunstorf, Germany: Crosswind

Publishing. ISBN 3-9806211-4-6. p. 26

7.

^ Tatia, Nathmal (tr.) (1994) (in Sanskrit - English). Tattvrtha Stra: That which Is of Vcaka Umsvti.Lanham, MD: Rowman Altamira. ISBN 0-7619-8993-5. p. 151

8.

^ Sanghvi, Sukhlal (1974) (in trans. K. K. Dixit). Tattvrthastra of Vcaka Umsvti. Ahmedabad: L. D.Institute of Indology.

9.


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^ ab T. G. Kalghatgi, Philosophy East and West, Vol. 15, No. 3/4, (Jul. - Oct., 1965), pp. 229-242 University of

Hawai Press

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