Navtattva Sahitya Ane Ek Aprakat Chaupai

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Book Title: Navtattva Sahitya ane Ek Aprakat Chaupai (Navatattva Literature and an Unrevealed Chaupai) Author(s): Munisuyashchandravijay, Sujaschandravijay Publisher: ZZ_Anusandhan Catalog Link: https://jainqq.org/explore/229622/1

This article delves into the extensive literary tradition surrounding the Navatattva (Nine Realities) in Jainism, culminating in the presentation and analysis of a previously unpublished Chaupai (a type of devotional verse).

I. Understanding Navatattva:

• The article begins by defining Samyaɡdarśan (Right Faith) as having a correct understanding. It references Acharya Umaswati's Tattvarthadhigama Sutra, which states that faith in the Tattvas (realities) is Samyaɡdarśan.
• The text explains that Tattvas are essential, fundamental substances. In the teachings of Lord Mahavir, these Tattvas hold a significant place.
• While not going into a detailed explanation of each of the nine Tattvas, the article focuses on the literature related to them.

II. History and Diversity of Navatattva Literature:

• Ancients (Purvacaryas) have created numerous works to impart the knowledge of Navatattva.
• This literature exists in various forms:
  • Poetic Forms: Prakarana, Kulaka, Chaupai, Stavana, etc.
  • Prosaic Forms: Tika (commentaries), Bhashya (exegeses), Bodha (explanations), etc.
• The literature is found in five languages: Prakrit, Sanskrit, Gujarati, Rajasthani, and Hindi.
• Key Milestones in Literature:
  • The first independent work in Sanskrit and Prakrit on Navatattva, after the anonymous Navatattva Prakarana, is considered to be Devaguptasuri's Navatattva Prakarana from the 11th century.
  • The first work in a regional language is Acharya Shri Somasundarsuri's Navatattva Prakarana - Balavabodha, dated to VS 1502.
• The authors acknowledge that their notes are based on published indexes and may contain inaccuracies or have missed some works. They invite scholars to contribute any missing information.

III. The Unrevealed Chaupai:

• Authorship: The Chaupai discussed in the article is attributed to Shri Pujya Tejsingh of the Lunka Gaccha. His disciples were Shri Kahna, and Kahna's disciple was Pandit Dam Muni. The author of this particular Chaupai is Muni Virsingh, a disciple of Dam Muni.
• Dating and Manuscript: The Chaupai was composed in VS 1766. A manuscript of this Chaupai was written in the same year and in the same village by the author's disciple, Lalji Rushi. This manuscript served as the basis for the present edition.
• Editorial Notes:
  • The edited work is also based on Navatattva.
  • The poet omitted some original elements in the poetic translation. The reason for this omission is unclear.
  • Given that the manuscript was written in the year of composition and by the author's disciple, the possibility of significant errors is considered low.
• Acknowledgments: The authors express gratitude to the manager of the Shri Samvegi Shala Bhandar and to Pu. Mu. Shri Dharmatilakvijayji for providing the manuscript for editing.

IV. Content of the Chaupai (Navatattva Description):

The article then presents the text of the Chaupai, which systematically explains the nine Tattvas:

1. Jiva (Soul): Characterized by consciousness. Described with 14 types, including one-sensed, two-sensed, three-sensed, four-sensed, and five-sensed beings, with further classifications based on senses, life-span, and subtle/gross existence. The importance of understanding Jiva for right faith is emphasized.
2. Ajiva (Non-soul): Characterized by lack of consciousness. Also described with 14 types, including substances like Dharma, Adharma, Akasha (space), Pudgala (matter), and Kala (time). Pudgala is further divided into gross, partial, and atomic forms.
3. Punja (Merit): Describes good karma. It has 42 sub-categories. A detailed breakdown of meritorious acts is provided, including donation (food, water), worship, bedding, clothing, and virtuous actions of mind, speech, and body, and Namaskara-punya.
4. Papa (Demerit): Describes inauspicious karma. It has 82 sub-categories. The Chaupai lists various types of demeritorious actions, including those related to the five senses, knowledge-obscuring karma (Jnanavaraniya), perception-obscuring karma (Darshanavaraniya), the four destructive passions (Kashayas), the eight types of karmic bondage (Bandha), and various bodily structures and characteristics.
5. Ashrava (Influx of Karma): The channels through which karma enters the soul. It has 42 sub-categories.
6. Samvara (Stoppage of Karma): The process of stopping the influx of karma. It has 57 sub-categories, extensively detailing the various types of restraints, vows, and practices that lead to this.
7. Nirjara (Shedding of Karma): The process of shedding accumulated karma. It has 12 sub-categories, primarily referring to various forms of austerity and penance.
8. Bandha (Bondage of Karma): The attachment of karma to the soul. It has four types, relating to the destinations of celestial beings, humans, animals, and hellish beings.
9. Moksha (Liberation): The state of freedom from all karma. It is described in nine aspects, and the text mentions 72 types of liberation-related factors, with a note that followers are aware of these.

The Chaupai then elaborates on the 57 sub-categories of Samvara, detailing various Parishahas (endurance of hardships) and virtues like restraint of senses, mind, speech, and body, and the importance of equanimity. It also touches upon the six types of Tapas (austerities) and the ten virtues of ascetics (Yati Dharma).

The text concludes the description of Nirjara (shedding of karma) through austerities and then moves to Moksha (liberation), describing it as the sixth Pada (reality). It discusses the nature of liberated souls (Siddhas), their number (infinite), their location in the universe, their form (without karmic matter), and their state of being. The article also briefly mentions the subtle differences in the number of male, female, and eunuch Siddhas in different time cycles.

V. The Unrevealed Chaupai's Significance:

The Chaupai by Muni Virsingh is presented as a comprehensive and detailed explanation of the Navatattva, rooted in authoritative Jain scriptures. The authors highlight its importance as a valuable addition to the existing literature on the subject.

In essence, the article serves as both an academic exploration of Jain religious literature and the presentation of a significant devotional text that illuminates the fundamental principles of Jainism.