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ii: Navatattva Prakarana
liberation (mokşa)*
These are the nine tattvas (categories of truth) discussed elaborately in Jaina Canons. We have references of seven tattvas also. Infact, there are three fundamental approaches regarding number of tattvas. From the point of view of cosmic order there are only two fundamental categories of truth- Jiva (living entity) and ajīva (nonliving entity). From ontological point of view, considering especially spiritual phenomenon the tattvas are of seven types. viz--Jiva, ajīva, āśrava (influx of Karmas), bandha (bondage of Karmas), sarvara (stoppage of Karmas), nirjarā (annihilation of Karmas) and mokşa (libaration). If we consider it from the religious point of tiew, we have nine tattvas (categories of truth) which, besides above seven, includes two more-punya (auspicious Karmas) and pāpa (inauspicious Karmas). From metaphysical and spiritual point of view the second classification is well received by scholors. However, in Jaina āgmas the third tradition is often used. The Bhagavatī, Prajñāpanā, Uttarādhyayana have mentioned nine categories of tattvas. The Sthānanga mentions two fold classification- Jiva and ajīva. Acārya Nemicandra in his Dravyasarngraha has also advocated this two fold classification. ācārya Umāsvāti in his famous tretise Tattvārtha Sütra has included punya and pāpa in äsrava and mentioned the seven fold classification.
The brief account of these nine categories of truth is as under: (1) Jiva (Soul)
Jiva is essentially a unit of consciousness which is potentially endowed with infinitevision (anantadarśana), infiniteknowledge (ananta jñāna), infinite power (ananta vīrya), infinite bliss (ananta sukha). It has neither beginning nor end. It is eternal and infinite in number. Jivas have been classified broadly into two types-- those are in bondage (baddha or Saṁsāri) and those are liberated (mukta). The samsārījīvas are classified into six types according to their nature of body they possess-as prthvīkāya (earth bodied) (2) apakāya(water bodied), (3) tejaskāya(fire bodied) (4)
* The order of tattvas differs in many of the editions of Navttava
prakarna. In all the editions, the order of Jiva and ajīva is first and second respectively. But in some of the editions puna and pāpa or included before the āśrava and bandha while in some, they are included after the catogries of aśrava and bandha.
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