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Chapter 15 - Nava-tattva (Nine Fundamentals) Nava-tattva (Nine Fundamentals) Nava-tattva or nine fundamentals are the essence of Jain philosophy. People, who have understood Jainism correctly, reflect it in their conduct, behavior, thinking and day to day activities. Once we understand and follow Jainism, we will see a positive transformation in our lifestyle. If we have faith in Jainism, it must be mirrored in the lifestyle. Jainism is not about changing the world; it is about changing our own selves. The objective of Nava-tattva is to change the self. If one understands the essence of Nava-tattva, he will understand the mystery behind the ups and the downs of life. Once we understand Nava-tattva properly, we will be able to do proper Sädhanä. One can do proper Sädhanä if he has proper knowledge of those Tattvas. If one does not have the knowledge of Nava-tattva, how will he be able to exercise self-restraint and compassion? Conventionally it can be said that one has Samyag-Darshan (right perception) if he has the faith in and knowledge of Nava-tattva. Because of the good understanding of Nava-tattva, one's life gets to a higher spiritual level. Mystery of happiness and unhappiness, good and bad, fame and disgrace, and similar contradictions (dualities) resolved are through the knowledge of Nava-tattva. Per Jain philosophy, one knows many things if he knows Nava-tattva and one does not know anything if he does not know Nava-tattva. Nava-tattva are as follows:
Jiva (living beings) Ajiva (non-living matter) Punya (virtuous Karma) Päp (non-virtuous Karma) Äsrava (influx of Karma) Bandha (bondage of Karma)
Samvar (stoppage of influx of Karma) • Nirjarä (eradication of Karma)
• Moksha (liberation) Jain philosophers states that there is no better destiny (Gati) than that of a human being in this world (Samsär). Samsär means material world where Jiva is subjected to birth and death. One can attain the right knowledge of Nava-tattva only in the life as human and heavenly beings and not in any other living form (hellish beings, and animals). One can liberate oneself (attain Moksha) only as a human being and not in any other living form. Nava-tattva are very simple and it is easy to remember their names. If you can remember one name, you will be able to identify other names automatically. If you know the first one - Jiva (living beings), then the second one is its antonym - Ajiva (non-living matter). If you remember Punya (virtuous Karma), then its opposite is Päp (non-virtuous Karma). If you recall Asrava (influx of Karma) then its antithesis is Samvar (stoppage of influx of Karma). If you recall Bandha (bondage of Karma), then its contradiction is Nirjarä (eradication of Karma). Eradication of Karma is everyone's objective and that is Moksha (liberation). It should be noted that in several Jain canonical books including Tattvärtha Sutra, only seven fundamentals (Tattva) are mentioned. In this case, Punya (virtuous Karma) and Päp (non-virtuous Karma) are included as parts of Asrava (influx of Karma). Some Acharyas have included these two fundamentals as Bandha (bondage of Karma).
Heya, Upädeya & Jneya
JAIN PHILOSOPHY AND PRACTICE - 2
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