Jain Journal 1969 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 24

JULY, 1969
15
though they are mutually interpenetrating and accommodate one another and mix up to occupy the same space.8 Akāśa, kāla, jiva, dharma and adharma are formless or amūrta dravyas. They do not possess the sense qualities of contact, taste, smell, sound and colour. Pudgala (matter) alone is mūrta. All the dravyas, except, jiva, are acetana (devoid of consciousness).
In still another classification, the dravyas or tattvas are divided into seven categories, viz. jiva (soul), ajiva (non-soul), äsrava (inflow of kārmic matter into the soul), bandha (bondage of soul by kārmic matter), samvara ( arrest of the influx of kārmic matter ), nirjarā (shedding of kārmic matter), and mokşa (liberation of soul from kārmic matter).
The seven tattvas are so arranged here as to provide an epitome of the Jaina doctrine of salvation. The first two, jiva and ajiva, comprise the entire universe. The plight of the jiva in samsāra is on account of the karmic matter which flows into it. Samvara and nirjarā are the two states in the process of liberation wherein the inflow of kārmic matter is first stopped and all kārmic matter is subsequently shed. The jiva thus becomes completely free of kārmic matter and attains mokşa. These seven tattvas are internal and hence 'sat'.
References to above six dravyas of Jainism are found in the Pali Canon as well as in later Buddhist literature written in Sanskrit. They are, however, not referred to in a systematic order.
(1) Conception of Soul (Jiva).
In the course of a conversation with Sakya Mahanama, the Buddha speaks of Nigantha Nataputta's doctrine as follows :
"If there is an evil deed that was formerly done by you, get rid of its consequences by severe austerity. To keep away from evil deeds in the future, one should exercise the control of body (kāyena samvutā), control of speech (vācāya samvutā), and control of thought (manasā samvutā). Thus by burning up, by making an end of, former deeds and by the non-doing of new deeds, there is no more transmission of modes for him in the future. The stoppage of transmission of modes in the future leads to the destruction of deeds (āyatim anavassavo), the destruction of deeds in turn leads to the destruction of ill, the destruction of
& Pancastikaya, 7. • Ibid., 104.