Navtattva Ange Prashnottari

This is a comprehensive summary of the Jain text "Navtattva Ange Prashnottari" by Muni Shri Narvahanvijayji, based on the provided text:

Book Title: Navtattva Ange Prashnottari Author: Muni Shri Narvahanvijayji Publisher: Narvahanvijay Catalog Link: https://jainqq.org/explore/009183/1

This book is presented in a question-and-answer format, systematically explaining the fundamental principles of Jainism, known as the Navatattva (Nine Truths). The text aims to provide clear and detailed understanding of these concepts.

Core Concepts Explained:

The book begins by defining and elaborating on the nine core principles of Jainism:

1. Jiva (Soul/Living Being):

   • Defined as that which possesses life or consciousness.
   • Pranas (life forces) are of two types: Bhava Prana (essence, intrinsic qualities) and Dravya Prana (physical manifestations).
   • Bhava Prana are infinite, but eight main qualities are highlighted: infinite knowledge, infinite perception, unhindered bliss, infinite conduct, eternal state, formlessness, indescribability (not heavy or light), and infinite energy.
   • Dravya Prana are of ten types.
   • Two perspectives on Jiva:
     • Vyavahar Naya (Conventional Truth): A Jiva is one who performs or causes both good and bad karma, experiences their fruits, transmigrates through the four realms of existence, and has the potential to destroy all karma.
     • Nishchay Naya (Ultimate Truth): A Jiva is pure consciousness, the doer and enjoyer of its own inherent qualities like knowledge, perception, and conduct.

2. Ajiva (Non-Living Matter):

   • Defined as anything devoid of consciousness or life.
   • Ajiva is further categorized into Dravya Ajiva (substance lacking consciousness, even if it will develop attributes later) and Bhava Ajiva (non-living substances with attributes like color, smell, taste, touch).

3. Punya (Merit/Good Deeds):

   • Results from the fruition of good karma, leading to favorable circumstances and pleasant experiences.
   • Punyanubandhi Punya: Good karma that leads to favorable circumstances in the present life and continues to generate favorable circumstances in the future, often by performing more good deeds. It's characterized by detachment from material pleasures and attachment to spiritual practices.
   • Papanubandhi Punya: Good deeds performed with attachment to worldly desires, which ultimately lead to negative consequences and the binding of negative karma. This is performed by individuals who seek worldly benefits from religious actions.

4. Papa (Demerit/Bad Deeds):

   • Results from the fruition of bad karma, leading to unfavorable circumstances and suffering.
   • Papānubandhi Papa: Negative deeds that lead to suffering in the present life and continue to generate negative consequences in the future, often by performing more harmful actions. Characterized by retaining good intentions even amidst suffering caused by past bad deeds.
   • Punyanubandhi Papa: The result of performing bad deeds, but with good underlying intentions or a desire for spiritual progress, leading to a less severe outcome or even eventual spiritual benefit.
   • Papanubandhi Punya: Good deeds performed with worldly desires that bind further karma, leading to more suffering and attachment.

5. Asrava (Influx of Karma):

   • The inflow of karmic particles into the soul due to actions (mental, verbal, physical) driven by passions and attachments. It's compared to water entering a lake through various channels.
   • Categorized into Dravya Asrava (the actual karmic particles entering) and Bhava Asrava (the state of mind and intentions that attract karma).

6. Samvara (Cessation of Karma):

   • The stopping of the influx of new karma. This is achieved through restraint, control of senses and mind, patience, virtuous conduct, and adherence to vows.
   • Categorized into Dravya Samvara (the action of stopping) and Bhava Samvara (the mental state of restraint).

7. Bandha (Bondage of Karma):

   • The actual binding of karmic particles to the soul, causing a connection like milk mixing with water.
   • Categorized into Dravya Bandha (the physical binding of karma) and Bhava Bandha (the mental state and intentions that cause binding).

8. Nirjara (Shedding of Karma):

   • The destruction or elimination of accumulated karma from the soul. This is achieved through penance, austerities, and dedicated spiritual practices.
   • Akama Nirjara (unintentional shedding of karma, e.g., through involuntary suffering) and Sakama Nirjara (intentional shedding of karma through spiritual practice).
   • Categorized into Dravya Nirjara (the act of shedding) and Bhava Nirjara (the mental state and effort to shed karma).

9. Moksha (Liberation):

   • The complete cessation of all karmic bondage and the manifestation of the soul's inherent pure and infinite qualities (knowledge, perception, bliss, energy).
   • Dravya Moksha (the actual state of liberation) and Bhava Moksha (the mental state of complete detachment and purity leading to liberation).

Further Elaborations and Classifications:

The text delves into detailed classifications and characteristics of these nine tattvas:

• Jaya, Haya, Upadeya Classification: The book categorizes the tattvas into those that are to be known (Jñeya), those to be abandoned (Heya), and those to be embraced (Upadeya).
  • Jñeya: Jiva and Ajiva.
  • Heya: Papa, Asrava, Bandha, and Punya (though Punya is considered a means to an end, like a guide).
  • Upadeya: Samvara, Nirjara, and Moksha.
• Categorization into 7, 5, and 2 Tattvas: The text explains how the nine tattvas can be consolidated into seven (Jiva, Ajiva, Asrava, Bandha, Samvara, Nirjara, Moksha), five (Jiva, Ajiva, Bandha, Samvara, Moksha, where Punya, Papa, and Asrava are subsumed under Bandha and Asrava), and finally two (Jiva and Ajiva, where all others are considered aspects or states of these two).
• Rupi (Formed) and Arupi (Formless): The text discusses which tattvas are Rupi (having form, color, smell, taste, touch) and which are Arupi (formless).
• Classification of Souls (Jiva): Souls are classified based on various criteria such as the number of senses (Ekendriya to Panchindriya), states of consciousness (Sannin and Asannin), life forces (Dravya Prana), states of development (Paryapta and Aparyapta), and categories of existence (Dravya Jiva and Bhava Jiva). It meticulously details the fourteen categories of Jiva based on these classifications.
• Ajiva Tattvas in Detail: The five Ajiva substances (Dharmastikaya, Adharmastikaya, Akashastikaya, Pudgalastikaya, and Kalastikaya) are explained with their functions, properties, and classifications (Skandha, Desa, Pradesha, Parmanu for Pudgala).
• Punya and Papa Tattvas: The text lists the 42 types of Punya and 82 types of Papa, linking them to specific karmic obstructions (Jnanavarniya, Darshanavarniya, Vedaniya, Mohaniya, Ayushya, Nama, Gotra, Antaraya). It elaborates on the specific results of each karmic category.
• Asrava Tattvas: The 42 types of Asrava are detailed, arising from the five senses, four passions, five vows (or their absence), three types of yogas (mind, speech, body), and 25 specific actions.
• Samvara Tattvas: Explained through five Samitis (careful conduct), three Guptis (restraint), 22 Parishahas (endurance of hardships), ten types of Yati Dharma (virtues of ascetics), twelve Bhavanas (meditations), and five types of Charitra (conduct).
• Nirjara Tattvas: Detailed through the twelve types of external and internal austerities (Anashan, Unodari, Vritti Samklesha, Rasa Tyaga, Kaya Klesh, Samlinata, Prayashchitta, Vinaya, Vayavachcha, Swadhyaya, Dhyana, Kayotsarga).
• Bandha Tattvas: Explained through its four aspects: Prakriti Bandha (type of karma), Sthiti Bandha (duration of karma), Rasa Bandha (intensity of karma), and Pradesha Bandha (quantity of karma).
• Moksha Tattva: Described as the ultimate goal, achievable through the complete shedding of karma and the manifestation of the soul's pure qualities. The path to Moksha is understood through various "mārgṇās" (ways of investigation).
• Mārgṇās (Ways of Investigation): The text details the fourteen fundamental classifications used to understand the states of beings: Gati (realm of existence), Indriya (senses), Kaya (body-type), Yoga (activity), Veda (sexuality), Kashaya (passions), Jnana (knowledge), Samyama (restraint), Darshana (perception), Leshya (subtle disposition), Bhavya (potential for liberation), Sanyamin (controlled), Sannin (conscious), and Ahari (nourished). It then explains which of these lead to Moksha.
• Time Calculation: The text provides a detailed explanation of Jain time units, from time atoms (samay) to cycles like Pudgala Paravarta.
• Six Substances (Dravyas): The fundamental six substances of the universe (Jiva, Pudgala, Dharma, Adharma, Akash, Kal) are explained, along with their characteristics, interrelationships, and their role in the universe.
• Karma Analysis: A significant portion of the book is dedicated to the analysis of karma, detailing the eight types of karma and their numerous sub-types, explaining their nature, function, and how they influence the soul's journey.
• Soul's Attributes: The intrinsic qualities of the soul (Jiva) are discussed, including knowledge, perception, bliss, energy, and consciousness.

Overall Purpose:

"Navtattva Ange Prashnottari" serves as an educational resource for understanding the core tenets of Jainism. By breaking down complex concepts into digestible questions and answers, it aims to equip readers with a clear and systematic knowledge of the nine tattvas, their interrelations, and their significance in the path towards liberation (Moksha).