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ETHICAL DOCTRINES IN JAINISM
Punya and Pāpa to the seven Tattvas; but they (Puṇya and Pāpa) can be easily included in Asrava and Bandha. So their separate enumeration has not been considered proper by other Ācāryas like Umāsvāti and Pujyapada. If Kundakunda has done this, it is simply in the interest of elucidation, and not with a view to distorting the number and purport of the Tattvas. Now we propose to dwell upon the Tattvas since they are basal to the aspirant's spiritual career.
Jiva TATTVA: Let us first begin with the Jīva Tattva; for the enunciation of the remaining six Tattvas-Ajīva, Asrava, Bandha, Samvara, Nirjarā and Mokşa-loses all significance, if the Jīva is not enumerated first. To comprehend its nature prior to the consideration of the other Tattvas is necessary, inasmuch as it is the self (jīva) which is bound, and it is the self which seeks freedom from bondage. The reflection on Bandha and Mokșa, and the inquiry into them are inconceivable in the absence of the subject or the self whose nature is to reflect and enquire. Hence it is obvious that the clear and precise nature of the self is to be borne in mind prior to the comprehension of the other Tattvas. The exposition of the remaining six Tattvas is useful for understanding the life history of the soul, which is quite essential to spiritual progress. In our previous enquiry into the nature of Jīva Dravya, we have dealt with the character of the empirical self together with its various forms of subsistence, and in our discussion of the nature of the ethical ideal we have referred to the transcendental nature of self; hence to reiterate them here will be unnecessary.
AJĪVA TATTVA: Let us now turn to the Ajīva Tattva, which should be distinguished from the Ajīva Dravya. In Jainism Ajīva Dravya signifies the existence of five substances with the exception of Jīva. Of these five substances, the four-Dharma, Adharma, Ākāśa and Kāla-have no malignant influence on the nature of the soul. Pudgal, the fifth, however, has been excercising its limiting and crippling influence on the empirical conscious principle from all eternity, and thereby has been obstructing the manifestation of its inherent excellences. Thus the Ajīva Tattva in contrast to the Ajīva Dravya should mean simply Pudgala (matter), inasmuch as the Tattvas, as we have already pointed out, possess spiritual significance and so contribute in toto towards the winning of one's own salvation. We have also already looked into the nature, the functions, and the forms of pudgala in the preceding chapter. To repeat them here will be unnecessary. Insight
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