Source Book in Jaina Philosophy

Author(s): Devendramuni
Publisher: Tarak Guru Jain Granthalay

Page 88

A SOURCE-BOOK IN JAINA PHILOSOPHY
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jiva (living substance) and ajīva (non-living substance). From ontological point of view, with the element of the spiritual considerations, we can say that there are 7 tattvas : Jīva, Ajīva, Aśrava, Bandha, Sarnvara, Nirjarā and Mokșa. If we include the ethical and religious overtones to these considerations, we have nine principles which includes the seven principles mentioned above and two more are added i.e., Papa and Punya. In the philosophical literature there appears to be a general agreement on the usage of the second tradition of the looking at reality from metaphysical and spiritual points of view and they give seven principles. In the Āgama literature, the third tradition is used. The Bhagavati?, Prajñā panā”, Uttarādhyayanasūtra: have mentioned nine principles. The Sthānānga4 mentioned two-fold classification : Jīva and Ajīva. Acārya Nemicandra has stated in the Dravyasangraha that there are two-fold distinctions in the Tattvas : Jiva and Ajīva on the basis of the Āgamas, mentioned above. Acārya Umāsvāti has included, in the Tattvārthasūtra, the principles of Punya (merit) and Pāpa (demerit) in the principles of Aśrava or Bandha and mentioned the seven distinctions of the tattvas (principles).5. Acārya Malayagiri has followed the enunciation the principles as given by Ācārya Umāsvāti, in his commentary on the Prajnāpana.
THE ORDER OF THE TATTVAS 4.3 A relevant question has been asked as to why the Jīva dravya has been given the first place and other dravyas are mentioned later. The answer to that would be that Jiva dravya is fundamental for the following reasons although other principles are equally important.
The essence of Jīva is consciousness. As such, jīva knows, it experiences the modes of Pudgala. It experiences the fruits of good and bad karmas. Each jīva is aware of the tendency of experiencing the pleasure of the world and also it has a craving for the realisation of the self. The principle of ajīva is useful for the soul to realise the highest end of Mokşa. It is like the ladder with the help of
āsaya sar
1 Bhagavati : Abhigama jīvājīvā uyaladdha puņnapāvā
vara nijjara kiriyāhigarana bandha mokkha kusalā. 2 Prajñāpana. 3 Uttarādhyayana, 28, 14. 4 Sthānanga, 2. 5 Tattvārthasutra, 1, 4. 6 Prajñāpanavetti.