Kesarimalji Surana Abhinandan Granth

Author(s): Nathmal Tatia, Dev Kothari
Publisher: Kesarimalji Surana Abhinandan Granth Prakashan Samiti

Page 1224

Jainism as a Faith
3
OOOOOOOOOOOOOOOOOOOOOOOOOOOO.O.OO.O. Jīva and Ajīva is due to certain causes, (5) That the bondage results either in a happy or in a painful worldly state, (6) That this bondage is temporary and does not change the nature of the Soul in its es sence, (7) That there is way for stopping fresh combination, (8) That the existing combination may be severed; and (9) That the Soul resumes its natural pure state after liberation from the Pudgala-matter and attains salvation. These are called Nine Tattvas or Principles by the Jainas. To be more precise, these nine Tattvas are: Jiva ---Soul, Ajiva-Non-soul, Punya - Auspicious Karmas, Pāpa-- Inauspicious Karmas, Asrava--Inflow of Karmas, Samvara-Stoppage of the inflow of Karmas, Bandha--Bondage of Karmas, Nirjarā-partial shaking off of Karmas and Mokşa-Complete annihilation of Karmas. One who does not believe in these principles or Tattvas, or has wrong belief therein is Mithyātwi. Due to this delusion or want of faith the Jivas go on acquiring fresh matter (Karmas.) (2) Avirati - Vowlessness or non-abstinence in respect of -
(i) Sins, and
(ii) Pleasures of sense-organs. (i) There are five main kinds of sins in this world : (1) To hurt or kill beings, (2) To tell a lie, (3) To steal others' property, (4) Sexual indulgence or intercourse, and (5) Attachment for or possession of property.
A man who does not abstain from these sins by taking a vow, keeps his inclinations open and as such his Soul remains constantly polluted by the advent of fresh matter which clings to the soul in which it enters. As a military watchman makes himself liable to be punished if he does not keep proper vigilance even though nothing wrong has happened; similarly, the Soul which does not guard and protect itself by solemn promise or vow, suffers even though there may not be actual commission of the vice. The want of proper care is greater mens rea in the domain of spirituality than in the field of civic life.
(ii) There are five Sense-organs: (1) Ears, (2) Eyes, (3) Nose, (4) Tongue, and (5) Body. Sound is the object of ears, colour that of eyes, smell that of nose, taste that of tongue and touch that of the body. The free indulgence of the different organs in these sense-pleasures and the enjoyment of worldly objects is another cause of the inflow of the matter. One who does not restrict one's desires but allows them full play suffers innumerable births and deaths in the world by acquiring new particles of matter.
(3) Pramāda or lethargy is want of zeal in the observance of religious activities. This is the third cause of inflow.
(4) Kaşāya- Anger, Pride, Deceit and Greed are the four Kaşāyas which form the fourth Asrava or inlet.
(5) Yoga or activities of mind, body and speech. The sinful indulgence of these three instruments of action is the fifth Asrava or inlet.
Punya or Päpa and Bondage . In this world Jiva and matter exist side by side or it may be said that Jiva is surrounded *by matter on all the ten sides. Under the influence of the above Asravas the Jiva draws in the particles of the neighbouring matter from all directions which move in through the medium of Dharma and retains the same in the space of its Pradeśas by the help of Adharma.