Studies in Jain Literature

SR No.: 001868
Original Sutra Author: N/A
Author: V M Kulkarni
Publisher: Shardaben Chimanbhai Educational Research Centre
Publication Year: 2001
Total Pages: 114
Language: English
Classification: Book_English, Literature, & Story
File Size: 14 MB

Page 534

516 STUDIES IN JAIN LITERATURE and the last three to good characters. (v) The Seven Tattvas (Principles) The seven principles of Jainism are : (1) the soul (jiva) (2) non-soul (ajiva), (3) influx of karma (asrava), (4) bondage of karma (bandha), (5) stoppage of karma (samvara), (6) shedding of karma (nirjara), and (7) liberation (moksa). When the soul, which is tied to the samsara, stops the karmic influx by practising self-control (samyama), and destroys the already accumulated karma by means of tapas and finally sheds off all kinds off karma and is completely freed from karma, it attains the highest goal of moksa. In the condition of moksa the soul attains to its natural condition and enjoys perfect faith, knowledge, power and bliss. (vi) The Nine Padarthas (Categories) The above seven tattvas together with merit (punya), and demerit (papa) constitute the nine Padarthas (Categories) of Jainism. Punya is meritorious deed and papa, sinful deed. JAIN LOGIC According to the Vedic Hindus Being is permanent, absolute and uniform. The Buddhists on the other hand insisted on the transitoriness of all things and regarded existence as a mere succession of originating and perishing. The Vedic Hindus and the Buddhists entertained opposite opinions on the problems of Being because they approched it from two different standpoints. The Jains maintain a distinct position apart from both the rival systems : Being is connected with origination, annihilation and continuation or stability or permanence. They call their theory the theory of non-absolutism (anekantavada) in contradistinction to the theory of permanency of the Vedic Hindus and to the theory of transitoriness of the Buddhists. The Jain view comes to this : existent things are permanent and unchanging only as regards their substance; but their qualities and modifications originate and perish. A material thing continues to exist for ever as matter; but this matter may assume any modification and quality. Thus clay as substance may be regarded as permanent, but the form of a jar of clay, or its colour may come into existence and go out of existence. To take another instance, the atoms of which gold is inade are permanent and unchanging, but its form as a chain or a ring or a bangle originates and perishes. This is the case with everything that exists. The significance of this doctrine comes out more clearly when we regard it in relation to the doctrines of Syadvada and the Nayas.