Jaina Path of Ahimsa

SR No.: 001626
Original Sutra Author: N/A
Author: Vilas Sangve
Publisher: Bhagwan Mahavir Research Centre
Publication Year: 1991
Total Pages: 90
Language: English
Classification: Book_English, Religion, Ahimsa, & Discourse
File Size: 5 MB

Page 20

Philosophy Of Jainism
These seven propositions are called the seven tattvas or realities in Jainism.
These seven tattvas are termed as follows: (1) Jiva (i. e. living substance), (2) Ajiva (i. e. matter or non-living substance), (3) Āsrava (i. e., the influx of Karmic matter in the soul), (4) Bandha (i. e., bondage of soul by Karmic matter), (5) Saṁvara (i. e., the stopping of Asrava), (6) Nirjară (i. e., the gradual removal of Karmic matter). (7) Moksha (i. e., the attainment of perfect freedom or salvation).
It is clear that the first two of the tattvas deal with the nature and enumeration of the external substances of nature and the remaining five te
tattvas deal with the interaction between these two substances, viz., Jiva, i. e., spirit and Ajiva, i. e., matter.
Further, much importance has been given to these seven tattvas as every would be aspirant for Moksha has to understand the nature of these tattvas. Again, out of these seven tattvas the substances are really two viz., soul and non-soul, and among these two, the non-soul is all that is not soul, i. e., devoid of sentiency. Therefore, among these two substances, the really sentient object is the Jiva, i. e., the soul. Naturally, the living substance, viz. Jiva, assumes highest importance in the context of Ahimsa.
1. Jiva :
As regards the characteristics of Jiva, i.e., the soul, it is stated that there is an infinite number of souls; in fact, the whole world is literally filled with them. The souls are substances and as such they are eternal. Again, their characteristic mark is intelligence, which can never be destroyed. Further, the soul is ever all perfect, all powerful; but by ignorance it identifies itself with the matter and hence its degradation and troubles start.
Furthermore, souls are of two kinds, viz., (1) Sarisāri, i.e., mundane souls, and (2) Siddha or Mukta, i. e. liberated souls.
Out of these, the samsäri jivas, i. e. the mundane souls, are the embodied souls of living beings in the world and are still subject to the cycle of Births and Deaths and the Siddha or Mukta Jivas are the liberated souls and as such (a) they will not be embodied in future, (b) they have accomplished absolute purity, (c) they dwell in the state