Navtattva Chaupai

Here's a comprehensive summary of the Jain text "Navtattva Chaupai" by Sadhvi Diptipragnashreeji, based on the provided information:

Book Title: Navtattva Chaupai Author: Sadhvi Diptipragnashreeji (based on the work of Anandvardhan Suri) Publisher: ZZ_Anusandhan Content: This work is an editorial compilation based on a manuscript in the collection of the Seth Dosabhai Abhechand Jain Sangha, Bhavnagar. The original author is Shri Anandvardhan Suri, a disciple of Shri Dhanvardhan Suri of the Kharatargachha sect.

Key Information about the Original Text:

• Author: Shri Anandvardhan Suri
• Composition Date: Samvat 1607 (1550 CE)
• Writing Date: Samvat 1608 (1551 CE), Magha Shukla Ekadashi, Tuesday.
• Scribe: Shri Devgupta Suri
• Manuscript Completion: The copy was written within one year of the composition.
• Total Verses (Gathas): 289
• Structure: The Chaupai systematically elaborates on the nine fundamental Jain principles (Navtattva):
  • Verses 1-58: Jiva Tattva (Soul Principle)
  • Verses 59-99: Ajiva Tattva (Non-soul Principle)
  • Verses 100-123: Punnya Tattva (Merit Principle)
  • Verses 124-161: Papa Tattva (Demerit Principle)
  • Verses 162-184: Ashrava Tattva (Inflow Principle)
  • Verses 185-217: Samvara Tattva (Stoppage Principle)
  • Verses 218-230: Nirjara Tattva (Shedding Principle)
  • Verses 231-245: Bandha Tattva (Bondage Principle)
  • Verses 246-280: Moksha Tattva (Liberation Principle)
  • Verses 281-283: Benefits of knowing the Navtattva.
  • End: Guru tradition and benefits are mentioned.

Summary of the Navtattva Principles as Presented in the Chaupai:

The text begins with salutations to the Tirthankaras and emphasizes the profound and immeasurable nature of the nine tattvas, likening them to infinite treasures. It highlights that understanding these principles leads to crossing the ocean of existence, and while the wise grasp their meaning, the unwise do not believe.

1. Jiva Tattva (Soul Principle):

• The soul (Jiva) is described, and its fourteen classifications are detailed.
• Ekendriya (One-sensed beings): These are categorized into subtle (Sukshma) and gross (Badar) beings.
  • Sukshma Ekendriya: Earth-bodied (Prithvi-kay), Water-bodied (Ap-kay), Fire-bodied (Teu-kay), Air-bodied (Vayu-kay), and Plant-bodied (Vanaspati-kay) beings. These are considered immobile (Sthavar).
  • These beings are described as having a single sense (touch), with no eyes, ears, or mouths.
  • Examples of earth-bodied beings include various minerals and stones. Water-bodied beings include moisture, ice, etc. Fire-bodied beings include lightning and flames. Air-bodied beings include various types of wind. Plant-bodied beings are further divided into gross and subtle.
  • Plant-bodied beings are described as having roots, stems, leaves, flowers, fruits, bark, and wood. They are further classified into specific types (Pratyek-kay, Sadharan-kay).
  • The life span, senses (touch), and organs of these beings are discussed, along with their specific life spans (ranging from a few days to thousands of years).
  • The "Hundak Sansthan" (disproportionate body structure) is mentioned for Ekendriya beings, with a total of fifty-two lakh (5.2 million) types.
  • The text details the number of species within each category of Ekendriya beings.
  • Leshya (Aura/Disposition): Krishna (black), Nila (blue), Kapot (grey), Teju (yellowish), Padmas (reddish-yellow), and Shukla (white) are mentioned.
• Dvi-Indriya (Two-sensed beings): These have touch and taste, and include creatures like worms and snails.
• Tri-Indriya (Three-sensed beings): These have touch, taste, and smell, and include creatures like ants and lice.
• Chatur-Indriya (Four-sensed beings): These have touch, taste, smell, and sight, and include creatures like scorpions and flies.
• Panch-Indriya (Five-sensed beings): These have touch, taste, smell, sight, and hearing.
  • Asan'ni (Non-conscious): Beings without a developed mind, including animals like deer, birds, and humans.
  • San'ni (Conscious): Beings with a developed mind.
  • The text discusses their body structures (Sansthan), life spans, and the concept of Samuchchhim (spontaneously generated beings).
  • It differentiates between beings with and without a mind (Man-paryay) and their existence across the four realms (Naraka, Tiryak, Manushya, Deva).
  • The lifespan of various beings, including humans, animals, celestial beings, and hellish beings, is described, along with the concept of Purva (an ancient unit of time).
  • The text mentions the five types of bodies (Oudarika, Vaikriya, Aharak, Taijasa, Karmana) and the three types of Gati (destinies).
  • It touches upon the concept of birth through womb (Garbhaja), spontaneous generation (Samuchchhim), and egg-laying (Andaja).
  • The number of species and life spans are discussed across different realms.

2. Ajiva Tattva (Non-soul Principle):

• Ajiva Tattva comprises Dharma-dravya (Principle of Motion), Adharma-dravya (Principle of Rest), Akash-dravya (Space Principle), and Pudgal-dravya (Matter Principle), along with Kala (Time).
• Dharma, Adharma, Akash: These are considered fundamental substances that are formless and all-pervading within their respective domains.
  • Dharma-dravya facilitates movement for souls and Pudgal.
  • Adharma-dravya provides rest.
  • Akash-dravya provides space for all substances.
  • Their existence is understood through their functions, as they are imperceptible to ordinary senses.
• Pudgal-dravya (Matter): This is described as having form and is the only tangible substance. It is classified into gross (Sthool) and subtle (Sukshma) forms.
  • Pudgal has various attributes like color (Varna), taste (Rasa), smell (Gandha), and touch (Sparsha).
  • It exists in various forms like atoms (Anu), aggregates (Skandha), parts (Desh), and instances (Pradesh).
  • The text elaborates on the diversity of Pudgal in terms of color, taste, smell, and touch, and its various shapes and densities.
• Kala (Time): Time is described as subtle and is measured by the duration of actions. The text discusses units of time like Samaya (a moment), Avali (a sequence of moments), Palya (a cosmic time unit), and Sagar (a larger cosmic time unit). The concept of cosmic cycles (Utsarpini and Avasarpini) and the vastness of time are mentioned.
  • The measurement of Palya and Sagar is explained through elaborate calculations involving Angulas (a unit of length) and the analogy of dividing a vast space with threads.
  • The text differentiates between time in the human realm (Adhai Dweep) and other realms where day and night may not exist.

3. Punnya Tattva (Merit Principle):

• The text lists 42 types of Punnya (meritorious) actions and their results.
• These results manifest as pleasant experiences, favorable births (higher castes, heavenly beings), good qualities, the ability to perform virtuous deeds, and positive karmic outcomes.
• Specific examples include: pleasant feelings, high social status, being born human, good karma, obtaining celestial birth, being endowed with certain qualities, possessing desirable physical attributes (like fine bodies), having a long lifespan, and achieving the status of a Tirthankara.
• The text details specific karmic aspects like Veda (gender/disposition), Sansthan (body structure), body types (Oudarika, Vaikriya, Aharak, Taijasa, Karmana), and their positive manifestations.

4. Papa Tattva (Demerit Principle):

• The text outlines 82 types of Papa (demeritorious) actions and their consequences.
• These actions lead to suffering, unfavorable births (hellish realms, lower animal forms), negative qualities, obstructions to spiritual progress, and undesirable karmic outcomes.
• Specific examples include: ignorance (Mithyatva), lack of right faith, performing harmful actions, experiencing suffering, birth in lower realms, association with evil influences, attachment to worldly pleasures, and various vices.
• The text details the negative aspects of karmic obscurations like Jnanavarniya (knowledge-obscuring), Darshanavarniya (perception-obscuring), Mohaniya (delusion-inducing), and Antaraya (obstacle-creating).
• It discusses the impact of passions (Kashaya - anger, pride, deceit, greed) and their various sub-classifications, leading to unfortunate births and suffering.

5. Ashrava Tattva (Inflow Principle):

• Ashrava refers to the inflow of karmic particles into the soul due to the senses, mind, speech, and actions.
• The text identifies the five senses (Jnanendriya and Man) as the primary channels.
• It lists 42 types of Ashrava, categorized into actions related to the body, mind, and speech.
  • Body Actions: Physical activities like killing, stealing, and untruthfulness, along with actions that cause harm or distress.
  • Mind Actions: Negative thoughts, intentions, and desires.
  • Speech Actions: Lying, harsh speech, slander, and idle talk.
• It categorizes activities into five groups: Prana-tipata (violence), Mrisha-vada (falsehood), Adatta-dana (stealing), Brahma-charya (unchastity), and Parigraha (possessiveness), which form the root of Ashrava.
• The text also describes five types of sensual temptations (Kama) and the influence of the five types of senses.
• It further details various types of harmful actions and their consequences.

6. Samvara Tattva (Stoppage Principle):

• Samvara is the principle of stopping the inflow of karma.
• The text lists 57 types of Samvara, achieved through practices like:
  • Five Samitis (Right Conduct): Proper conduct in movement (Irya), speech (Bhasha), acceptance (Aadana), handling objects (Sanchalan), and elimination (Utsarga).
  • Three Guptis (Restraint): Restraint of mind, speech, and body.
  • Ten Virtues of Jain Monks (Yati Dharma): Forgiveness, humility, straightforwardness, contentment, truthfulness, restraint, austerity, renunciation, detachment, and celibacy.
  • Twenty-two Types of Hardships (Parisaha): Enduring hunger, thirst, heat, cold, insects, nakedness, lack of comfort, physical suffering, sexual urges, army movements, poverty, insults, and other afflictions with equanimity.
  • Twelve Reflections (Bhavana): Contemplations on impermanence, suffering, the soul, purity, purity of action, merits, demerits, inflow of karma, stoppage of karma, shedding of karma, the universe, and the path to liberation.
  • Five Types of Right Conduct (Charitra): Samayika (equanimity), Chedopasthana (practicing virtue after errors), Parihar Vishuddhi (pure conduct in solitary places), Sukshma Samparaya (subtle attachment), and Yatha-khyata Charitra (perfect conduct).

7. Nirjara Tattva (Shedding Principle):

• Nirjara is the process of shedding accumulated karma.
• The text describes this primarily through twelve types of austerity (Tapa):
  • Six External Austerities (Bahya Tapa): Fasting (Anshan), reducing intake (Unodari), renunciation of desires (Vritti Samkshep), selective eating (Rasa Parityag), physical hardship (Kayaklesha), and solitude/meditation (Samlinata).
  • Six Internal Austerities (Abhyantara Tapa): Repentance/Confession (Pratyakhyan), humility (Vinay), service to the deserving (Veyavachchhya), listening to scriptures (Swadhyaya), meditation (Dhyana), and celebrating auspicious occasions (Pujya).
• Austerities are the primary means to break the bonds of karma and achieve liberation.

8. Bandha Tattva (Bondage Principle):

• Bandha is the bond of karma with the soul.
• This bondage occurs due to the interaction of soul and Pudgal, influenced by passions and activities.
• The text describes the four aspects of karma bondage: Prakriti (type of karma), Sthiti (duration), Rasa (intensity of experience), and Pradesha (number of karmic particles).
• The analogy of a physician prescribing various medicines for different ailments is used to explain how different types of karma bind the soul.
• The text elaborates on the duration and intensity of karma, and how they affect the soul.

9. Moksha Tattva (Liberation Principle):

• Moksha is the ultimate goal of Jainism – liberation from the cycle of birth and death, achieving an eternal state of bliss and omniscience.
• It is achieved by completely eradicating all karmic bonds.
• The text discusses the nature of liberated souls (Siddha), who are formless, eternal, and possess infinite knowledge, perception, bliss, and energy.
• It outlines the conditions for liberation, such as being a five-sensed, conscious being (Panch-Indriya, San'ni) and attaining perfect conduct.
• The text mentions that only those who are capable of attaining Samyak Darshan (Right Faith) can achieve liberation, and those who are incapable (Abhavya) will remain in the cycle of existence.
• It describes the location of Siddha as the Siddhashila, at the top of the universe, a realm of pure consciousness and bliss.
• The text also discusses the different types of Moksha and the conditions that lead to it, emphasizing the role of right faith, right knowledge, and right conduct.

The Chaupai concludes by urging readers to understand these principles, practice the teachings of the Jinas, and strive for liberation. It expresses humility from the author and emphasizes that the meaning of the scriptures is profound and requires diligent study.