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स्वर्ण-जयन्ती गौरव-ग्रन्थ
The Nine (or Seven) Tattvas
The main system of Jainism came to be represented as navatattva or doctrine of nine terms". In Jaina metaphysics the terms sat, sattva, tattva, tattvartha, artha, padartha and dravya have been used in various contexts as equivalent terms. However, these terms have their variations of uses. Acarya Umaswati in his Tattvārthsūtra has used the word tattvarth, sat and dravya in similar way, in the context reference to substance. According to Dr. M.L. Mehta"In the Jaina canons we do not find the word 'sat' as the criterion of reality or substance. Only the world 'dravya' has been used there. As it is mentioned in the Anuyogadvarasutra that the universal criterion of reality is 'dravya' (substance) and the particular characteristics of reality are the Java dravya and the Ajiva dravya, i.e. the conscious substance and the non-conscious substance. Umasvati developed this canonical conception of 'dravya' (substance) into 'sat' (existence) and made no distinction between 'sat' and 'dravya.' His language was philosophical rather than canonical. Although he mentioned 'sat' as the criterion of reality, yet, he did not define 'sat' in the same manner as it was defined by the other philosophical system"5.
There are three fundamental approaches to the numbers of tattvas: 1. From the point of view of the cosmic order, it can be said that
universe consists of two fundamental principles-Java (living substance) and ajiva (non-living substance). From the point of view with the elements of the spiritual considerations, we can say that there are seven tattvas. These are jiva (soul), ajiva (Non-living substance), āśrava (influx of karma), bandha (nondage of karma), samvara (arrest of the influx of karma), nirjarā (exhaustion of karma) and mokşa
(liberation). 3. From the point of view of ethical and religious elements we
have nine principles which include the seven principles mentioned above and two more are added i.e. pāpa and punya.
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