Nine Or Nav Tattvas

Here's a comprehensive summary of the Jain text "Nine Tattvas" by Jaina Education:

The book "Nine Tattvas" (also known as the Nine Fundamentals) is a cornerstone of Jain philosophy, offering a detailed explanation of the doctrine of karma and its role in the path to liberation. Understanding these principles is considered essential for spiritual advancement. The text posits that karma provides a rational framework for comprehending life's experiences, such as birth, death, happiness, suffering, and disparities in abilities, as well as the existence of diverse life forms.

The Nine Tattvas (Fundamentals) are:

1. Jiva (Soul/Living Being): The principle of consciousness.

2. Ajiva (Non-living Substances): Encompasses Matter, Dharma (principle of motion), Adharma (principle of rest), Space, and Time. In the context of karma, Ajiva specifically refers to karmic matter.

3. Asrava (Causes of Karma Bondage): The influx of karmic particles into the soul, driven by:

   • Mithyatva (Illusion): Wrong convictions and knowledge.
   • Avirati (Lack of Self-Restraint): Absence of vows.
   • Pramada (Spiritual Laziness/Unawareness): Lack of vigilance.
   • Kashaya (Passions): Anger, ego, deceit, and greed.
   • Yoga (Activities): Actions of body, speech, and mind. These causes convert karmic matter into bonds with the soul.

4. Bandha (Characteristics of Karma Bondage): The attachment of karma to the soul manifests in four ways:

   • Prakriti Bandha (Type of Karma): The specific attribute of the soul that is obscured by the karmic matter. There are eight categories of Prakriti Bandha.
   • Sthiti Bandha (Duration of Karma): The length of time the karma remains attached to the soul.
   • Anubhaga Bandha (Intensity of Karma): The intensity of the karmic results experienced by the soul.
   • Pradesha Bandha (Quantity of Karma): The amount of karmic particles attached to the soul. Passions (Kashaya) primarily influence duration and intensity, while activities of body, speech, and mind influence type and quantity.

5. Punya (Merit/Good Karma): The result of virtuous deeds.

6. Papa (Sin/Bad Karma): The result of sinful or transgressing deeds. (Note: Some texts consider Punya and Papa as separate Tattvas, while others include them under Asrava. The text clarifies that they are results of Asrava, meaning there are effectively seven core Tattvas when viewed from this perspective).

7. Samvara (Stoppage of New Karma): The process of preventing further karmic influx, achieved through Right Conviction, Right Knowledge, Vows, Restraint, and passionlessness. Jainism outlines 57 practical ways to achieve Samvara, including five Samitis (carefulness in activities), three Guptis (restraints), ten Yati Dharma (religious virtues), twelve Bhävanä (reflections), twenty-two Parishaha (endurance of suffering), and five Chäritra (conduct).

8. Nirjara (Removal of Accumulated Karma): The process of shedding existing karma. This occurs naturally when karma matures, but Jainism emphasizes proactive shedding through rigorous penance and austerities (Tapa). Tapa is divided into External (Bähya Tapa) and Internal (Abhyantar Tapa) austerities, with internal austerities being crucial for soul purification.

9. Moksha (State of Total Liberation): The ultimate goal, achieved when all karma is eradicated, freeing the soul from the cycle of birth and death.

Detailed breakdown of Karma categories (Prakriti Bandha):

• Ghati Karma (Destructive Karma): These directly obscure the soul's innate qualities:

  • Mohaniya Karma (Deluding Karma): Creates delusion, causing the soul to identify with the non-soul.
    • Darshan Mohaniya Karma: Causes wrong faith (Mithyätva) and is the most dangerous, hindering right understanding. Attaining Samyaktva (Right Faith) is the first step in spiritual progress.
    • Charitra Mohaniya Karma: Obscures Right Conduct, leading to weaknesses like passions and lack of self-restraint. Its removal leads to a passionless state (Vitaraga).
  • Jnānāvaraniya Karma (Knowledge Obscuring Karma): Limits the soul's infinite knowledge.
  • Darshanāvaraniya Karma (Perception Obscuring Karma): Limits the soul's perfect perception.
  • Antarāya Karma (Obstructing Karma): Hinders the soul's innate power and energy. Destroying these four Ghati Karmas leads to the state of Kevali (omniscient), Arihant, or Jina.

• Aghati Karma (Non-Destructive Karma): These relate to the physical existence and attributes of the being, not directly degrading the soul's qualities:

  • Vedaniya Karma (Feeling Pertaining Karma): Causes pleasant or unpleasant feelings at a physical level, which, when interpreted through Mohaniya Karma, lead to mental happiness or sorrow. A Kevali experiences these without mental attachment.
  • Nama Karma (Body and Physique Determining Karma): Determines the physical form, lifespan, and species of a being.
  • Gotra Karma (Status Determining Karma): Influences social standing and family environment, affecting the conduciveness to spiritual life.
  • Äyu Karma (Life Span Determining Karma): Determines the duration of a life in a particular birth.

The Path to Moksha:

Spiritual progress involves a progression through stages (Gunasthänak). A soul first destroys Darshan Mohaniya Karma to achieve Samyaktva (4th stage). Then, Charitra Mohaniya Karma is destroyed to reach the Vitaraga state (12th stage). Finally, the remaining Ghati Karmas (Jnānāvaraniya, Darshanāvaraniya, and Antarāya) are destroyed, leading to the Kevali state (13th stage). Liberation (Moksha) occurs upon the destruction of the remaining Aghati Karmas at the time of death. The liberated soul, a Siddha, exists eternally in pure consciousness, bliss, infinite knowledge, perception, and power, residing at the top of the universe.