Nine or Nav Tattvas

Author(s): Jaina Education
Publisher: JAINA Education Committee
Catalog link: https://jainqq.org/explore/200007/1

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Nine Tattvas - Doctrine of Karma Philosophy The group of nine Tattvas or fundamentals is the single most important subject of Jain philosophy. This subject deals with the doctrine of karma, which provides the basis for the path of liberation. The proper knowledge of these Tattvas is essential for spiritual progress. The doctrine of karma provides a rational explanation to the apparently inexplicable phenomena of birth and death, happiness and misery, inequalities in mental and physical attainments and the existence of different species of living beings. It explains that the principle governing the succession of life is karma. The karma that bind our soul are due not only to the actions of our body, mind, and speech but more importantly, to the intentions behind our actions. Jainism strives for the realization of the highest perfection of the soul, which in its original purity is free from all pain, suffering, desire, and bondage of the cycle of birth and death. Nine Tattvas (Nine Fundamentals) are: Jiva Soul or living being (Consciousness) Ajiva Non-living substances which include all the remaining five substances. Asrava Causes of the Bondage of karma Bandha Characteristics of Bondage of karma Punya* Merit or karma of good deeds Pap* Sin or Transgression or karma of bad deeds Samvar Stoppage of attachment of new karma Nirjara Exhaustion of the accumulated karma Moksha State of total liberation from all karma *Some literatures define Punya (merit) and Pap (sin) as separate Tattvas while others include them in Asrava. In reality, Punya and Pap are the result of Asrava. Hence, truly there are only seven Tattvas. Jiva and Ajiva (Soul and Nonliving Substances) The first two Tattvas, Jiva and Ajiva comprise the physical reality of the universe. Jiva Tattva refers to the soul and Ajiva tattva refers to other five substances which are Matter, Dharma, Adharma, Space, and Time. However, in reference to the Theory of Karma, Ajiva Tattva refers to karma or karmic matter only. The remaining tattvas explain the relationships between the soul and karma. Asrava (Causes of Bondage of Karma) The primary causes of the attachment or bondage of karma to the soul (known as Asrava) are as follows: * A person's illusion, which includes wrong conviction and wrong knowledge of reality (Mithyatva), Lack of self-restraint or vowlessness (Avirati) Spiritual laziness or unawareness (Pramada) Passions (Kashaya) like anger, ego, deceit, greed, and lust Activities of body, speech, and mind (Yoga) These causes convert the karma particles or karma Vargana into karma attaching to the soul. Collectively they are called Asrava. * Activ

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The soul has had this karmic matter attached to it from eternity. This karmic matter is known as the Karman body or causal body or karma. The soul, which is covered by karmic matter, continues to acquire new karma from the universe through the above-mentioned actions at every moment. Also the old karma after producing their result, are shred or leave the soul when it is time for them to do so. Because of this continuous process of acquiring and exhausting karma particles, the soul has to pass through the cycles of birth and death and experience pleasure and pain. Therefore, under normal circumstances the soul cannot attain freedom from karma and hence liberation. Bandha (Characteristics of Bondage of Karma) Asrava causes karma particles to attach to the soul. When karma attaches to the soul its bondage to the soul is explained in the following four forms and it is determined at the time of the bondage: Prakriti bandha Type or category of karma bondage Sthiti bandha Duration of attachment of karma bondage before they separate from the soul. Anubhaga bandha The intensity of the attachment of karma bondage Pradesha bandha Quantity of karma particles attached to the soul Primarily the soul's activities of body, speech, and mind are responsible for the types or categories (Prakriti) and quantity (Pradesh) of Karma bondage and the soul's Mithyatva (Illusion), Avirati (Lack of self-restraint), Pramada (Spiritual laziness), and Kashaya (passions such as anger, ego, deceit, and greed) are responsible for the duration (Sthiti) and the intensity (Anubhaga) of Karma bondage. It is due to the intensity and the duration of the karma bondage that the soul passes through many pleasure and painful situations and suffers. Hence one needs to get rid of Mithyatva, Avirati, Pramada, and passions first to progress spiritually towards liberation. (a) Prakriti Bandha (Type of Karma Bondage): When karmic matter attaches to the soul, it obscures the soul's essential nature of infinite knowledge, infinite perception, bliss, perfect power, eternal existence, formlessness, and equanimity. The different types of karma obscure different qualities or attributes of the soul. This is known as Prakriti bandha. Bondage of karma is classified into eight categories according to the particular attribute of the soul that it obscures. These eight categories of karma are explained below (b) Sthiti Bandha (Duration of Attachment of Karma): When karmic matter attaches to the soul, it remains attached for a certain duration till it produces the complete result. The duration of the attachment is determined according to the intensity or dullness of the soul's passions or actions when the karma was originally attached to the soul. After producing the result, the karma will separate or detach from the soul. (c) Anubhaga Bandha or Rasa Bandha (Intensity of Attachment of Karma): When karma produce the result, the intensity of the result is determined by the severity of the passions of the soul when the karma were originally attached to it. This phenomenon is called Anubhaga or Rasa bandha. (d) Pradesha Bandha (Quantity of Karma): The quantity of karma particles that are attracted and attached to the soul by our activity of body, mind, and speech (Yoga) is called Pradesha Bandha.

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Summary In summary, the soul's passions such as anger, greed, and ego are responsible for the duration and intensity of the karma and the soul's activities of body, speech, and mind are responsible for the types and the quantity of the karma. Eight Categories of Prakriti Bandha Karma The eight categories of Prakriti Bandha karma are divided into two major groups known as Ghati karma, which subdue the qualities of the soul, and Aghati karma, which relate to the physical body, mind, and physical environment of the living being. (i) Ghati karma (Destructive karma): The Ghati karma subdue the qualities of the soul. Due to these Karma, the soul possesses limited knowledge, vision, happiness, and power instead of infinite knowledge, vision, happiness and power. Mohaniya karma (Deluding Karma) This karma generates delusion in the soul with regards to its own true nature. The soul identifies itself with other external substances and relationships. This entangles the soul into happy and unhappy environments. It is divided into two subcategories. Darshan Mohaniya karma (Mithyatva or Delusion) This karma generates delusion (Mithyatva) in the soul's innate nature of Right Conviction and Right Knowledge. It is the most dangerous karma. Because of this karma, a person does not have the right knowledge of the self (true nature of the soul) and of reality but he/she believes in the opposite or false knowledge of reality and of the soul (for example: the belief that the body and soul are one or I am this physical body etc.). The proper knowledge implies to having a proper understanding of the true nature of the soul, karma, the bondage of soul to karma, and the way to liberate the soul from karma. To have total conviction in the above knowledge is called Right Conviction or Faith. This state of spirituality is called Samyaktva or self realization. A person's spiritual progress begins from the Samyaktva state (4h Gunasthanak). Charitra Mohaniya karma: This karma partially covers or obscures the soul's original nature of Right Conduct. Due to this karma a person possesses many weaknesses such as lack of self restraint, spiritual laziness, and various vices (known as Kashaya) such as anger, ego, deceit, and greed and hence, one experiences pleasure and pain. After the attainment of Samyaktva, a person's weaknesses gradually diminish and one moves towards spiritual progress and ultimately by removing all Charitra Mohaniya karma he/she attains passionless or Vitaraga state also known as perfect happiness or perfect conduct (12" Gunasthanak). Jnanavaraniya karma (Knowledge Obscuring Karma) This karma partially covers or obscures the soul's power of infinite knowledge. After the attainment of Vitaraga state a person destroys all his Jnanavaraniya karma within 48 minutes and attains Kevaljnan, a state of infinite knowledge. Darshanavaraniya Karma (Perception Obscuring Karma) This karma partially covers or obscures the soul's power of perfect perception or vision. After the attainment of Vitaraga state a person destroys all his Darshanavaraniya karma within 48 minutes and attains Keval-darshan, a state of infinite perception. Antaraya karma (Obstructing Karma)

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This type of Karma obstructs the soul's innate ability to acquire infinite energy. It obstructs the natural quality and energy of the soul such as charity and will-power. It also prevents a living being from doing good and positive actions. After the attainment of Vitaraga state a person destroys all his Antaraya karma within 48 minutes and attains Anant-virya, a state of infinite power and energy. In reality a person destroys the above three karma together within 48 minutes after the attainment of Vitaraga state. Once all four Ghati karma are destroyed, a person is known as Kevali, Arihant, Tirthankar, or Jina (13h Gunasthanak). (ii) Aghati karma (Non Destructive karma): Relates to the Physical Body and Physical Attributes The Aghati karma do not degrade the qualities of the soul but they relate to the physical body, mind, social standing, and physical environment of the living being. Due to these Karma, the soul possesses physical body, life span, social status, and favorable or unfavorable environment instead of eternal existence, formlessness, equanimity in status, and unobstructed happiness. Vedaniya karma (Feeling Pertaining Karma) Vedaniya karma is responsible for the creation of favorable or unfavorable environment or situation mainly at a physical level such as sickness, terminal illness, hunger, fatigue, accident or a good sound health and positive physical (body and sensual) capability. This way it gives the feeling of pain (Ashata) or pleasure (Shata). This feeling is channeled through the physical level only. This physical level feeling activates the Mohaniya Karma to produce happiness (Sukha) and agony (Dukha) at the mental level. The happiness and agony are experienced by the soul because the soul is at Mithyatva and Kashaya stage and hence its interpretation of the situation (knowledge wise and feeling wise) is biased and illusive. This way the Vedaniya karma indirectly obscures the blissful nature of the soul via Mohaniya karma. A Kevali possesses Vedaniya karma but not Mohaniya karma. He also possesses infinite knowledge (Keval-jnan). Therefore he remains a silent observer and knower of the favorable or unfavorable (Shata or Ashata) circumstances that exist through the channel of a physical body, but he does not interpret it as joy or sorrow, because he does not have Mohaniya Karma. He remains in a blissful state all the time under all circumstances. In summary, Vedaniya karma being Aghati karma can only produce favorable or unfavorable circumstances at the physical level, create feelings of pain and pleasure through physical channels and indirectly make the soul feel joyous and sorrowful or in agony via Mohaniya karma. However, without the existence of Mohaniya Karma one cannot feel happiness/joy or unhappiness/sorrow. Hence, Vedaniya karma has no real impact on the soul. Nam karma (Body and Physique Determining Karma): This karma obscures the non corporeal or eternal existence of the soul, and produces the body with its limitations, qualities, and faculties. In summary Nam karma determines the quality and nature of a physical body a soul may possess such as: Destiny (Gati) - heavenly beings, human, hellish beings and animals and vegetations Birth species (Jati) - Physique or characteristics of the body (Sharira) Gotra karma (Status Determining Karma): This Karma determines whether a living being will be born in a restrained and respected family or otherwise. It obscures the soul's characteristics of equality, and determines family, social standing, and personality. This karma is not simply with mundane aspects of birth environment, but rather with whether that environment is more or less conducive to the pursuit of the spiritual life. Ayu karma (Life Span Determining Karma):

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This karma determines the span of life in one birth or one life cycle, thus obscuring the soul's nature of eternal existence. Summary On the path of a spiritual progress, a person first destroys Darshan Mohaniya karma and attains Samyaktva (4th stage of Gunasthanak). Then he destroys Charitra Mohaniya Karma and attains the stage of Vitaraga (12th stage). Then he destroys Jnanavaraniya, Darshanavaraniya, and Antaraya karma and attains Keval-jnan (infinite knowledge), Keval-darshana (infinite perception), and Anant-virya (infinite power and energy). This stage is called Kevali or Arihant (13th stage). A Kevali attains liberation only after all Aghati karmas are destroyed which occurs at the time of death. After nirvana, all Kevali souls are known as Siddhas. The Siddha state is a state of pure consciousness. It does not possess a physical body. The soul remains in this total blissful state forever. Samvar (Stoppage of New Karma) The process that stops new karma from attaching to the soul is called Samvar. This process is the opposite of Asrava. It can be accomplished by the constant practice of: * Right conviction and Right Knowledge of Reality (Samyaktva) * Observance of Vows (Vratas) Awareness or Spiritual-alertness (Virati) Being Passionless (Akashaya) Peacefulness of Mental, Verbal and Physical activities (Ayoga) * 57 Practical Ways of Samvar Jain literature defines 57 practical ways, by which one can stop the influx of karma: * * * 5 types of Samitis (Carefulness in our activities) 3 types of Guptis (Restraints in our activities) 10 types of Yati Dharma (Religious Virtues) 12 types of Bhavana (Reflections or Contemplations) 22 types of Parishaha (Endurance of Suffering with equanimity) 5 types of Charitra (Conduct) Five Samitis (Carefulness in our activities) Samiti means carefulness or continuous awareness of all our activities with special attention towards nonviolence. Irya Samiti Bhasha Samiti Eshana Samiti Proper care in walking Proper care in speaking Proper care in taking Gochari (receiving food) Adana Nikshepa Samiti Proper care in taking and keeping any items Proper care in disposing waste Utsarga Samiti Three Guptis (Restraints in our activities) Restriction of non-virtuous activities of mind, speech and body is called Gupti, which is an important aspect of Samvar. Mano Gupti Proper control over Mind

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Vachan Gupti Kaya Gupti Ten Yati Dharma (Religious Virtues) These ten virtues are pure passionless modes of the conduct. Kshama Forbearance, Forgiveness Modesty, Humility Mardava Arjava Straightforwardness, Candor Shaucha Contentment Truthfulness Self-restraint, Control of Senses Satya Samyam Tapa Tyag Akinchanya Brahmacharya Proper control over Speech Proper control over Body Twelve Bhavana (Reflections or Contemplations) To make room for pure thoughts and to drive out the evil ones, Jainism recommends reflecting or meditating on the twelve thoughts known as the Twelve Bhavana (Anupreksha) or Reflections. These twelve Bhavanas cover a wide field of Jainism. Impermanence of the world Anitya Bhavana Asharan Bhavana Samsar Bhavana No one provides protection No permanent relationship in universe Solitude of the soul Ekatva Bhavana Anyatva Bhavana Ashuchi Bhavana Asrava Bhavana Samvara Bhavana Nirjara Bhavana Loka Bhavana Bodhidurlabh Bhavana Dharma Bhavana Austerity, Penance Renunciation Non-attachment Celibacy, Chastity Separateness Impureness of the body Influx of karma Stoppage of influx of karma Shedding of karma Transitory of universe Unattainability of right faith, knowledge, and conduct Unattainability of true preceptor, scriptures, and religion Four Compassionate Bhavanas (Compassionate Reflection) There are four compassionate Bhavanas some times known as auxiliary Bhavanas. They help one to develop purity of thought and sincerity in the practice of religion. Adopting these Bhavanas in one's daily life can make a person very virtuous.

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Maitri Pramod Karuna Madhyastha Amity or Friendship Appreciation Compassion Equanimity Twenty Two Parishaha (Endurance of Suffering) One should remain in a state of equanimity when hardships occur. There are 22 types of hardships defined in the scriptures such as Hunger, Thirst, Cold, Heat, Insect bites, Hearing of evil words, and Diseases etc. Five Charitra (Conduct) The endeavor to remain steady in a state of spiritual purity is called conduct. There are five categories of conduct defined in Jain scriptures based on the spirituality of an individual Samayika Charitra To remain in equanimity for a certain duration (minimum of 48 minutes) Chhedo-pasthapana To live the life of an ascetic Charitra Parihara-vishuddhi Charitra Sukshma-Samparaya Charitra To follow special types of penance as an ascetic To live a life without any Kashaya (anger, greed, ego, deceit) as an ascetic except with very little desire (a form of greed) for Moksha or other similar reflection at micro level Living the life of an Arihanta i.e. natural living Yathakhyata or Vitaraga Charitra Nirjara (Removal of Old Karma) The process which removes the previously accumulated karma is called Nirjara. This happens naturally when karma produce their result at the time of their maturity. However at that time a person reacts to the situation that was created by karma and acquires new karma. Hence under normal circumstances a person will not be able to get rid of his/her karma because at every moment he/she removes some old karma and acquires some new karma. Jainism explains that on a path of spiritual progress a person should remove the previously acquired karma before their maturity. This is achieved by the observance of rigorous penance and austerities known as Tapa. There are twelve types of Tapas defined in the Jain literature. They are divided into two groups; External Austerities (Bahya Tapa) and Internal Austerities (Abhyantar Tapa). External austerities discipline the human body to minimize passions and desires. Internal austerities purify the soul. The external austerities are essential to help prepare the human body and mind suitable for the internal austerities. The internal austerities are true austerities because they exhaust the attached karma before they produce the resultant effects of good or bad and thus purify the soul. (a) External Austerities (Bahya Tapa): Anashan Complete abstinence from eating any food and/or drinking liquid (some times drinking only water) for a predetermined period of time, such as for a day or more. This is known as Upavas. Alpahara or Unodari Eating at least 10% less than one's appetite at a given time.

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Ichhanirodha or Vritti-sankshepa Limiting the number of food items while eating and limiting the possession of material things. Rasatyag Complete abstinence from eating or drinking juicy and tasty foods such as butter, milk, tea, sweets, fried food, snacks, spicy food, juices etc. (in other words, no attachment to the taste of the food) Kaya-klesha Willful endurance of body sufferings even when one does not have to. Activities include traveling bare foot in severe heat or cold weather and removal of hair by hand (for example - Jain monks and nuns). Sanlinata Sitting in a lonely place in various postures, with all the senses and mind withdrawn inwardly and giving up the pleasures of the five senses and the mind. (b) Internal Austerities (Abhyantar Tapa): Prayashchitta Repentance for bad deeds and the breach of vows for spiritual purification. Vinay Humility and proper behavior towards Sadhus, Sadhvis, teachers, and elders. Vaiyavruttya Rendering selfless service to Sadhus and Sadhvis, elderly, needy, and to those who are suffering. Swadhyay Study of one's own self by studying and listening to religious discourses and scriptures. Dhyana Religious meditation and contemplation. Kayotsarga or Vyutsarga Kayotsarga is the ultimate internal austerity, where the activities of the body, speech, and mind are withdrawn. This process involves making the body and mind as steady as possible to contemplate on the feeling that our soul is separate from our body. This austerity in its highest state destroys Ghati Karma. Moksha (Stage of Total Liberation from Karma) A person who has destroyed all the four Ghati karmas is known as an omniscient or Kevali. Upon destroying the remaining four Aghati karmas, a Kevali achieves nirvana, liberation, or Moksha. This occurs at the time of death. A liberated soul totally realizes its true attributes of infinite knowledge, infinite perception, infinite power or unlimited energy, and total bliss. The soul does not possess any physical body and is in a state of pure consciousness. The soul reaches the top of Lokakash and remains there forever in its blissful existence. It never returns to the cycles of birth, life, miseries, and death. This state of the soul is the liberated or perfect state, and is called "Nirvana". Pravin K. Shah Chairperson, Jaina Education Committee Federation of Jain Associations in North America education@jaina.org August 7, 08