Tattva (Jainism)
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Jain philosophy Jain philosophy or Jaina philosophy refers to the Ancient India, ancient Indian Indian philosophy, philosophical system of the Jainism, Jain religion. It comprises all the Philosophy, philosophical investigations and systems of inquiry that dev ...
explains that nine (
ÅšvetÄmbara The ÅšvetÄmbara (; also spelled Shwetambara, Shvetambara, Svetambara or Swetambara) is one of the two main branches of Jainism, the other being the Digambara. ''ÅšvetÄmbara'' in Sanskrit means "white-clad", and refers to its ascetics' practi ...
tradition) or seven (Digambara tradition) ''tattva'' (truths or fundamental principles) constitute reality. These are: #'' jīva'' – the soul which is characterized by consciousness #''
ajīva ''Ajiva'' (Sanskrit) is anything that has no soul or life, the polar opposite of " jīva" (soul). Because ''ajiva'' has no life, it does not accumulate ''karma'' and cannot die. Examples of ajiva include chairs, computers, paper, plastic, etc. ...
'' – the non-soul #''puṇya'' (alms-deed) – which purifies the soul and provide happiness to others #''pÄpa'' (sinful acts) – which impurifies the soul #'' Äsrava'' (influx) – inflow of auspicious and evil karmic matter into the soul. #'' bandha'' (bondage) – mutual intermingling of the soul and ''karmas''. #''
saṃvara ''Samvara'' (''saṃvara'') is one of the ''tattva'' or the fundamental reality of the world as per the Jain philosophy. It means stoppage—the stoppage of the influx of the material karmas into the soul consciousness. The karmic process in J ...
'' (stoppage) – obstruction of the inflow of karmic matter into the soul. #'' nirjarÄ'' (gradual dissociation) – separation or falling-off of parts of karmic matter from the soul. #'' moká¹£a'' (liberation) – complete annihilation of all karmic matter (bound with any particular soul). The knowledge of these realities is said to be essential for the liberation of the soul. The Digambara sect believes in the 7 ''tattvas'' only (all those that are listed except ''puṇya'' and ''pÄpa)'', while the ÅšvetÄmbara sect believes in all 9 of them. However, the Digambar sect includes the two ''tattvas'' within ''Äsrava'' and ''bandha.'' Therefore, beliefs and philosophies of both the sects remain the same.


Overview

The first two are the two ontological categories of the soul ''jÄ«va'' and the non-soul ''ajÄ«va'', namely the axiom that they exist. The third truth is that performing wholesome (positive) activities or positive ''karma'', one experiences comfort and happiness in future or a future birth. The fourth truth is the exact opposite of the third – performing negative ''karma'' results in adversities and pain in future. The fifth truth is that through the interaction, called ''yoga'', between the two substances, soul and non-soul, karmic matter flows into the soul (''Äsrava''), clings to it, becomes converted into
karma Karma (, from , ; ) is an ancient Indian concept that refers to an action, work, or deed, and its effect or consequences. In Indian religions, the term more specifically refers to a principle of cause and effect, often descriptively called ...
and the sixth truth acts as a factor of bondage (''bandha''), restricting the manifestation of the consciousness intrinsic to it. The seventh truth states that a stoppage (''saṃvara'') 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 eighth truth is expressed by the word ''nirjarÄ''. The final truth is that when the soul is freed from the influence of karma, it reaches the goal of Jaina teaching, which is liberation or '' moká¹£a''. In
ÅšvetÄmbara The ÅšvetÄmbara (; also spelled Shwetambara, Shvetambara, Svetambara or Swetambara) is one of the two main branches of Jainism, the other being the Digambara. ''ÅšvetÄmbara'' in Sanskrit means "white-clad", and refers to its ascetics' practi ...
texts '' puṇya'' or spiritual merit and '' pÄpa'' or spiritual demerit are counted among the fundamental reals. In Digambara texts, the number of ''tattvas'' is seven because both ''puṇya'' and ''pÄpa'' are included in ''Äsrava'' or ''bandha''. According to Digambara text,
SarvÄrthasiddhi ''SarvÄrthasiddhi'' is a famous Jain text authored by Acharya (Jainism), Ä€cÄrya Pujyapada. It is the oldest extant commentary on ''Ä€cÄrya Umaswami's Tattvartha Sutra, TattvÄrthasÅ«tra'' (another famous Jain text). Traditionally though, th ...
, translates S.A. Jain:However,
ÅšvetÄmbara The ÅšvetÄmbara (; also spelled Shwetambara, Shvetambara, Svetambara or Swetambara) is one of the two main branches of Jainism, the other being the Digambara. ''ÅšvetÄmbara'' in Sanskrit means "white-clad", and refers to its ascetics' practi ...
texts as well as the
ÅšvetÄmbara The ÅšvetÄmbara (; also spelled Shwetambara, Shvetambara, Svetambara or Swetambara) is one of the two main branches of Jainism, the other being the Digambara. ''ÅšvetÄmbara'' in Sanskrit means "white-clad", and refers to its ascetics' practi ...
version of the
Tattvartha Sutra ''TattvÄrthasÅ«tra'', meaning "On the Nature 'artha''of Reality 'tattva'' (also known as ''Tattvarth-adhigama-sutra'' or ''Moksha-shastra'') is an ancient Jain text written by ''Acharya (Jainism), Acharya'' Umaswami in Sanskrit betwee ...
counts the last two ''tattvas'' separately and not within any of the other tattvas because they are considered to be fundamental truths too. That is simply because they may not have another definition and are important considerations.


Jīva

Jainism Jainism ( ), also known as Jain Dharma, is an Indian religions, Indian religion whose three main pillars are nonviolence (), asceticism (), and a rejection of all simplistic and one-sided views of truth and reality (). Jainism traces its s ...
believes that the souls (''jīva'') exist as a reality, having a separate existence from the body that houses them. ''Jīva'' is characterised by ''chetana'' (consciousness) and ''upayoga'' (knowledge and perception). Though the soul experiences both birth and death, it is neither really destroyed nor created. Decay and origin refer respectively to the disappearance of one state of the soul and the appearance of another state, these being merely the modes of the soul.


Ajīva

''Ajīva'' are the five non-living substances that make up the universe along with the ''jīva''. They are: *Pudgala (
matter In classical physics and general chemistry, matter is any substance that has mass and takes up space by having volume. All everyday objects that can be touched are ultimately composed of atoms, which are made up of interacting subatomic pa ...
) – Matter is classified as solid, liquid, gaseous, energy, fine Karmic materials and extra-fine matter or ultimate particles. ParamÄnu or ultimate particles are considered the basic building block of all matter. One of the qualities of the ''ParamÄnu'' and ''Pudgala'' is that of permanence and 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 In physics, motion is when an object changes its position with respect to a reference point in a given time. Motion is mathematically described in terms of displacement, distance, velocity, acceleration, speed, and frame of reference to an o ...
) and Adharma-tattva (medium of rest) – They are also known as ''DharmÄstikÄya'' and ''AdharmÄstikÄya''. They are unique to Jain thought depicting the principles of motion 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 ''dharmÄstikÄya'' motion is not possible and without ''adharmÄstikÄya'' rest is not possible in the universe. *Ä€kÄÅ›a (space) –
Space Space is a three-dimensional continuum containing positions and directions. In classical physics, physical space is often conceived in three linear dimensions. Modern physicists usually consider it, with time, to be part of a boundless ...
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. *KÄla (time) –
Time Time is the continuous progression of existence that occurs in an apparently irreversible process, irreversible succession from the past, through the present, and into the future. It is a component quantity of various measurements used to sequ ...
is a real entity according to Jainism and all activities, changes or modifications can be 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 of ''sagaropama'' or ocean years. According to Jains, sorrow increases at each progressive descending stage and happiness and bliss increase in each progressive ascending stage.


Puṇya

Performing wholesome actions leads to binding of ''puṇya'' (good ''karma'') to the soul.
ÅšvetÄmbara The ÅšvetÄmbara (; also spelled Shwetambara, Shvetambara, Svetambara or Swetambara) is one of the two main branches of Jainism, the other being the Digambara. ''ÅšvetÄmbara'' in Sanskrit means "white-clad", and refers to its ascetics' practi ...
scriptures describe several benefits of binding ''puṇya'' to one's soul. A soul may be reborn in a high household or a good family (high ''gotra-karma'') as in the case of the
Tirthankaras In Jainism, a ''Tirthankara'' (; ) is a saviour and supreme preacher of the ''dharma'' (righteous path). The word ''tirthankara'' signifies the founder of a '' tirtha'', a fordable passage across '' saṃsÄra'', the sea of interminable birt ...
. A soul may attain a high status or an excellent and righteous life. These are just a few cases amongst many that are the positive results of performing ''puṇya.'' The reason ÅšvetÄmbaras consider it to be a fundamental truth is that it may not have another definition and is an important principle in the attainment of the final truth ''moká¹£a.''


PÄpa

''PÄpa'' refers to ''karma'' that binds to the soul on performance of sinful actions. Any action that is fundamentally sinful as described by the ''aagamas'' is considered to bind ''pÄpa'' to the soul. By performing negative actions that lead to the binding of ''pÄpa'' to the soul, it becomes difficult for the soul to achieve enlightenment and eventual ''moká¹£a.'' The repercussions of binding ''pÄpa'' make the soul suffer pain and adversity in future or in future births. Several negative effects of binding ''pÄpa'' to the soul have been described in the canonical scriptures. Some of them include birth in a low family, infirmities, little to no access to knowledge, and false worship.


Ä€srava

''Asrava'' (influx of ''karma'') refers to the influence of body and mind causing the soul to generate karma. It occurs when the karmic particles are attracted to the soul on account of vibrations created by activities of the mind, speech and body. The ''Äsrava'', that is, the influx of karma occurs when the karmic particles are attracted to the soul on account of vibrations created by activities of the mind, speech and body. p.112 '' TattvÄrthasÅ«tra'', 6:1–2 states: "The activities of body, speech and mind are called ''yoga''. This three-fold action results in ''Äsrava'' or influx of karma." The karmic inflow on account of ''yoga'' driven by passions and emotions causes a long term inflow of karma prolonging the cycle of reincarnations. On the other hand, the karmic inflows on account of actions that are not driven by passions and emotions have only a transient, short-lived karmic effect.Kuhn, Hermann (2001). p.33


Bandha

The karmas have an effect only when they are bound to the consciousness. This binding of karma to the consciousness is called ''bandha''. However, ''yoga'' or the activities alone do not produce bondage. Out of the many causes of bondage, passion is considered the main cause of bondage. The karmas are literally bound on account of the stickiness of the soul due to the existence of various passions or mental dispositions.


Saṃvara

''
Saṃvara ''Samvara'' (''saṃvara'') is one of the ''tattva'' or the fundamental reality of the world as per the Jain philosophy. It means stoppage—the stoppage of the influx of the material karmas into the soul consciousness. The karmic process in J ...
'' is the stoppage of
karma Karma (, from , ; ) is an ancient Indian concept that refers to an action, work, or deed, and its effect or consequences. In Indian religions, the term more specifically refers to a principle of cause and effect, often descriptively called ...
. The first step to the 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 karma can accumulate. This is referred to as the stoppage of the inflow of karma (''saṃvara'').T. G. Kalghatgi, Philosophy East and West, Vol. 15, No. 3/4, (Jul. - Oct., 1965), pp. 229-242 University of Hawai Press There are two kinds of ''saṃvara'': that which is concerned with mental life (''bhava-saṃvara''), and that which refers to the removal of karmic particles (''dravya- saṃvara''). This stoppage is possible through self-control and freedom from attachment. The practice of vows, carefulness, self-control, the observance of ten kinds of dharma, meditation, and the removal of various obstacles, such as hunger, thirst, and passion stops the inflow of karma and protects the soul from the impurities of fresh karma.


NirjarÄ

'' NirjarÄ'' is the shedding or destruction of karmas that has already accumulated. ''NirjarÄ'' is of two types: the psychic aspect of the removal of karma (''bhÄva-nirjarÄ'') and the destruction of the particles of karma (''dravya-nirjarÄ''). 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-nirjarÄ''). 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 of ''moká¹£ha''.


Moká¹£a

Moksha (''moká¹£a'') means liberation, salvation or emancipation of soul. As per
Jainism Jainism ( ), also known as Jain Dharma, is an Indian religions, Indian religion whose three main pillars are nonviolence (), asceticism (), and a rejection of all simplistic and one-sided views of truth and reality (). Jainism traces its s ...
, ''moká¹£a'' is the attainment of an altogether different state of the soul, completely free of the karmic bondage, free of samsara (the cycle of birth and death). It means the removal of all the impurities of karmic matter and the body, characterized by the inherent qualities of the soul such as knowledge and bliss free from pain and suffering. Right faith, right knowledge, and right conduct (together) constitute the path to liberation. A liberated soul is said to have attained its true and pristine nature of infinite bliss, infinite knowledge and infinite perception. 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. That is why, Jainism is also known as or the “path to liberationâ€.


See also

*
Jain Philosophy Jain philosophy or Jaina philosophy refers to the Ancient India, ancient Indian Indian philosophy, philosophical system of the Jainism, Jain religion. It comprises all the Philosophy, philosophical investigations and systems of inquiry that dev ...
*
Jain Cosmology Jain cosmology is the description of the shape and functioning of the Universe (''loka'') and its constituents (such as living beings, matter, space, time etc.) according to Jainism. Jain cosmology considers the universe as an uncreated entity t ...


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* * {{Jainism Topics Jain philosophical concepts Classical elements