Navtattva

Here's a comprehensive summary of the provided Jain text, focusing on the concept of Navatattva (Nine Principles) as presented by Hemprabhashreeji:

The Jain text, Navtattva by Hemprabhashreeji, serves as a foundational explanation of the nine essential principles in Jain philosophy. It begins by establishing the nature of a "tattva" as a fundamental entity or substance that possesses the characteristics of origin (utpād), decay (vyay), and permanence (dhrauvya). A tattva is considered a real, existent entity that, despite undergoing changes in its temporary states (paryāyas), retains its inherent nature.

The text outlines three different classifications or "styles" of understanding these principles:

First Style: This approach categorizes existence into two fundamental principles:

1. Jiva (Soul/Living Being): Characterized by Upayoga, which refers to consciousness or awareness. Upayoga has two aspects: Sākāropayoga (knowledge) and Nirākāropayoga (perception/faith). The Jiva is the sentient being capable of experiencing happiness and suffering, and it is eternal.
2. Ajiva (Non-Soul/Non-Living Matter): This encompasses everything that is not a Jiva. It is insentient and does not experience pleasure or pain. Ajiva further comprises five categories.

Second Style: This classification expands upon the first by acknowledging that punya (merit) and pāpa (demerit) are not independent entities but rather dependent on the Jiva. This leads to a total of seven principles: Jiva, Ajiva, Āshrav (influx of karma), Samvar (cessation of karma influx), Bandha (bondage of karma), Nirjara (shedding of karma), and Moksha (liberation).

Third Style: This is the primary focus of the text, which defines Navatattva (Nine Principles). In this style, Jiva and Ajiva are considered the "dharmī" (possessors of qualities or substrata), while the remaining seven are their "dharma" (qualities or modes). These nine principles are further divided into three categories based on how they should be approached:

• Gneya (To be Known): Jiva and Ajiva. Understanding their true nature is essential.
• Upādeya (To be Accepted/Embraced): Samvar, Nirjara, and Moksha. These represent the path towards liberation and are to be actively pursued.
• Hēya (To be Abandoned): Āshrav, Bandha, Punya, and Pāpa. These are the impediments to liberation and must be relinquished.

The text then provides a detailed description of each of the nine principles:

1. Jiva (Soul):

• Defined by its characteristic of Upayoga (consciousness).
• The soul experiences happiness and suffering.
• It is eternal and inherently pure and complete, becoming a Paramatma (Supreme Soul) in its pure state.
• When bound by karma, it transmigrates through various life forms (samsari).
• Jivas are classified scientifically, including:
  • Ekendriya (One-sensed beings): Possessing only the sense of touch. This category includes microscopic and macroscopic life, and importantly, Vanaspatikaya (plant life). The text highlights the scientific validation of consciousness in plants, a concept recognized by Lord Mahavir centuries ago. Vanaspatikaya are further divided into common (infinite souls in one body) and individual (one soul per body) types, with numerous subtypes based on their form and growth (trees, shrubs, vines, etc.).
  • Trasa (Two- to Five-sensed beings): These are mobile beings that move for their well-being.
    • Dvi-indriya (Two-sensed): Touch and taste (e.g., worms, shells).
    • Tri-indriya (Three-sensed): Touch, taste, and smell (e.g., ants, lice).
    • Chatur-indriya (Four-sensed): Touch, taste, smell, and sight (e.g., flies, mosquitoes).
    • Panch-indriya (Five-sensed): Touch, taste, smell, sight, and hearing (e.g., animals, humans, celestial beings, hell beings).
• The text also discusses the concept of Sanjñi (possessing mind) and Asanjñi (mindless), linking it to the number of senses and life forms. It elaborates on the classification of five-sensed beings (Jalchar - aquatic, Sthalchar - terrestrial with different hoof types, Nabhar - aerial with different feather types, Urasarpa - reptiles).

2. Ajiva (Non-Soul):

• Defined as that which is jada (inert) and achetana (unconscious).
• It does not experience pleasure or pain.
• Ajiva includes both murta (material) and amurta (immaterial) substances.
• Ajiva is further divided into five categories:
  • Pudgala (Matter): Characterized by touch, smell, taste, and color. It undergoes combination, disintegration, decay, and melting. Its fundamental, indivisible unit is Paramanu (atom). Pudgala has four essential attributes: touch (8 types), taste (5 types), smell (2 types), and color (5 types). Darkness, shadow, and light are states of Pudgala.
  • Dharmastikaya (Principle of Motion): A substance that aids the motion of Jiva and Pudgala but does not cause it. It's like water for a fish.
  • Adharmastikaya (Principle of Rest): A substance that aids Jiva and Pudgala in stopping or becoming still.
  • Akashastikaya (Space): Provides space for all substances. It is divided into Lokakasha (occupied space) and Alokakasha (unoccupied space).
  • Kala (Time): Assists in the transformation (vartana) of substances. It is responsible for concepts like new, old, childhood, and youth. Time is considered existent but is apradēshi (without many parts) and thus not a "kaya" (collective body). The text details the various units of time in Jain cosmology.

3. Punya (Merit):

• Actions that lead the soul towards purity and happiness.
• It is bound by good intentions and actions, has a sweet fruit, is difficult to acquire, and easy to experience.
• The text lists nine types of Punya: Anapunya (food donation), Panapunya (water/drink donation), Layanapunya (donation of place), Shayanapunya (donation of bed/seat), Vastrapunya (donation of clothes), Manapunya (good thoughts), Vachanpuniya (beneficial words), Kayapunya (service through body), and Namaskarapunya (respectful salutation).

4. Papa (Demerit):

• Actions that lead the soul towards degradation and suffering.
• It is bound by negative intentions and actions, yields a bitter fruit, and is easy to acquire and difficult to experience.
• The text lists eighteen causes of Papa, including violence, falsehood, stealing, unchastity, attachment, anger, pride, deceit, greed, attachment, aversion, quarrels, false accusation, slander, backbiting, criticism of others, indulgence in sinful activities, and wrong beliefs.

5. Āshrav (Influx of Karma):

• The inflow of karmic particles into the soul.
• This influx occurs through the mind, speech, and body due to the passions (kashayas), ignorance (mithyatva), vows (avirati), and negligence (pramada).
• It's likened to a boat with many holes letting in water. This influx pollutes the soul and leads to transmigration.

6. Samvar (Cessation of Karma Influx):

• The stopping of the inflow of new karma. This is a crucial step towards liberation.
• It involves controlling the senses and passions.
• The text details five Samitis (careful actions) and three Guptis (restraints) as primary means of Samvar:
  • Samitis: Iryā (careful movement), Bhāshā (careful speech), Eshaṇā (careful alms-seeking), Ādāna-nikshepaṇā (careful handling of objects), and Pratiṣṭhāpanikā (careful disposal of waste).
  • Guptis: Kāya (restraint of body), Vāchana (restraint of speech), and Mana (restraint of mind).
• Other important elements contributing to Samvar include Parīṣaha (endurance of hardships), Yati-dharma (virtues of ascetics), Bhāvanā (meditations), and Chāritra (conduct).

7. Nirjara (Shedding of Karma):

• The process of severing or shedding the karma that is already bound to the soul.
• This is achieved through rigorous spiritual practices, asceticism, penance, and meditation.
• Parīṣaha (endurance of 22 types of hardships like hunger, thirst, heat, cold, etc.) is a significant means of Nirjara. The text elaborates on these hardships and the mental fortitude required to overcome them.

8. Bandha (Bondage of Karma):

• The actual binding of karmic particles to the soul, which occurs due to Āshrav.
• The type and intensity of the bondage depend on the nature of the motivating actions and passions.

9. Moksha (Liberation):

• The ultimate state of liberation from the cycle of birth and death, achieved when all karma is shed.
• In this state, the soul realizes its true, pure, and blissful nature. It is the supreme goal of Jainism.

In essence, Navatattva by Hemprabhashreeji systematically explains the fundamental principles of Jainism, guiding the reader through the nature of existence, the causes of bondage, and the path to ultimate liberation, emphasizing the interconnectedness of these nine principles in the spiritual journey.