(i) and (ii) Jiva
and Ajiva :-Out of these seven tattvas, the first two deal with the nature and
enumeration of the eternal substance of nature, and the remaining five with the
interaction between these two substances, viz. soul and matter. (iii) Asl2rava :
The third principle Ashrava signifies the influx of Karmic matter, into the
constitution of the soul. Combination of Karmic matter with Jiva is due to Yoga.
Yoga is the activity of mind, speech and body. Thus Yoga is the channel of
Ashrava. The physical matter which is actually drawn to the soul cannot be
perceived by the
senses as it is
very fine. (iv) Bandha : When the Karmic matter enters the soul, both get
imperceptibly mixed with each other. Bandha or bondage is the assimilation of
matter which is fit to form Karmas by the soul as it is associated with
passions. The union of spirit and matter does not imply a complete annihilation
of their natural properties, but only a suspension of their functions, in
varying degree, according to the quality and quantity of the material absorbed.
Thus, the effect of the fusion of the soul and matter is manifested in the form
of a compound personality which partakes of the nature of the both, without
actually destroying either. The causes of Bandha are five, viz.,
(a) Mithyadarshana, i.e. wrong
belief or faith,
(b) Avirati, i.e. vowlessness or
non-renunciation,
(c) Pramada, i.e.
carelessness
(d) Kashaya, i.e. passions, and
(e)Yoga, i.e.
vibrations in the soul through mind, speech and body.
(v) Samvara :
Effective states of desire and aversion, and activity of thought, speech or body
are the conditions that attract Karmas, good and bad, towards the soul.When
those conditions are removed, there will be no Karmas approaching the Jiva, that
is complete Samvara sort of protective wall shutting out all the Karmas is
established round the self. Thus Samvara is the stoppage of inflow of Karmic
matter into the soul.There are several ways through which the stoppage couldbe
effected.(vi) Nirjara : Nirjara means the falling away of Karmic matter from the
soul.The soul will be rendered free by the automatic falling out of the Karmas
when they becomeripe.But this is a lengthy process. The falling away may be
deliberately brought through the practice of austerities.Thus Nirjara is of
two kinds. The
natural maturing of a Karma and its separation from the soul is called Savipaka
Nirjara and inducing a Karma to leave the soul, before it gets ripened by means
of ascetic practices, is called Avipaka Nirjara. (vii) Moksha : Moksha or
liberation is the freedom from all Karmic matter, owing to the non-existence of
the cause of bondage andthe shedding of all the Karmas.Thus complete freedom of
thesoul from Karmic matter is called Moksha.It is attained when the soul and
matter are separated from each other. The separation is effected when all the
Karmas have left the soul, and no more Karmic matter can be attracted towards
it.
2. The Doctrine of
Karma :
The fundamental
principles of Jaina Philosophy entail the doctrine of Karma. These principles
assert that mudane souls exist in this world from time eternal in association
with matter. Of course, the character of this association or bondage is freely
and constantly being changed; but the fact and condition of the bondage of the
soul by matter persists through all these changes. This association leads to
further contact and so the cycle goes on till the association is severed in such
a manner as to avoid any fresh contact.
This contact of
soul with matter takes place in this manner. The soul is surrounded by a large
volume of fine and subtle matter called Karma. When the soul tries to do any
thing, then instantly the surrounding particles of matter cling to it just as
the particles of dust stick to the body besmeared with oil. Like water in milk
these particles of matter get
completely assimilated with soul and remain in this condition throughout life as
well as in its migrations from one body to another. The connection of soul and
matter is real; otherwise in a pure state the soul would have flown to the
highest point in the universe as the soul is the lightest of all substances.As
this connection or bondage is effected by the Karma or deed or activity of the
soul, the subtle matter which combines the soul is termed as Karma.
Thus the Karma is
something material and it produces in the soul certain conditions, just as a
medical pill, when introduced into the body, produces therein manifold effects.
The Karmic matter remains with the soul and binds it in the circuit of births as
gods, men, denizens of hell and sub-human beings. Since the presence of Karmic
matter in the soul is the cause of cycle of births and deaths and of all
conditions of life,the soul must be made free from the Karmic matter.For this
the influx of Karmic matter must be stopped by cultivating pure thoughts and
actions; and the stock of existing Karmic matter must be consumed by the
practice of religious austerities.In this way when the Karmas are completely
destroyed. the soul becomes liberated with all its potential qualities fully
developed. This liberated and perfect soul is an embodiment of infinite bliss
and other qualities.It should, therefore, be the aim of every in-dividual to
achieve this perfect and natural condition of soul by one's own efforts. In this
regard the Jaina philosophy clearly asserts that the attainment of the freedom
of the soul from the Karmic matter entirely depends on one's own proper deeds or
actions and not on the favours of human or divine beings. Just as the
interacting eternal substances (viz. Dravyas) postulated in Jainism admit no
Creator, so also the inviolable
law of Karma makes
man the master of his destiny and dispenses away with the favourite theistic
idea that some divinity bestows on man favours and frowns.
3. The Doctrines
of Nayavada and Syadvada :
According to Jaina philosophy, as noted above, the object of
knowledge is a huge complexity constituted of substances, qualities and
modifications, extended over past, present and future times and infinite space,
and simultaneously subjected to origination, destruction and permanence. Such an
object can be fully comprehended only in omniscience, which is not manifested in
the case of worldly beings who perceive through their organs of senses. But the
senses are the indirect means of knowledge, and whatever they apprehend is
partial like the proverbial perception of an elephant by seven blind persons;
each one touches only a part of the animal and concludes that the animal is like
a log of wood, like a fan, like a wall, etc. The ordinary human being,
therefore, cannot rise above the limitations of his senses; so his apprehension
of reality is partial and it is valid only from a particular point of view known
as Naya'.Thus as Nayas are modes of expressing things, there can be number of
Nayas through which reality could be expressed. For example, when different
kinds of gold ornaments are described from the point of view of the modes or
modifications of gold, it is termed the Paryayarthika-naya or the Paryaya-naya,
i.e. the modal point of view, and when gold ornaments are described with regard
to their substance, i.e. gold, and its inherent qualities, it is termed the
dravyarthika-naya or the dravya-naya, i.e. the substantial point of view. On the
same lines, in spiritual discussions, the things could be described from
vyavahara-naya, i.e. the common-sense of practical point of view and also from
nishchaya-naya, i.e. the realistic point of view. In this way the system of
describing reality from different points of view is known as Nayavada it is not
enough if various problems about reality are merely understood from different
points of view. What one knows must be able to state truly and accurately. This
need is met by the doctrine of Syadvada or anekantavada, i.e. many-sided
view-point. The object of knowledge is a huge complexity covering infinite modes
; human mind is of limited understanding; and human speech has its imperfections
in expressing the whole range of experience. Under these circumstances all our
statements are conditionally or relatively true. Hence every statement must be
qualified with the term `Syat', i.e. `somehow', or in a way, with a view to
emphasise its conditional or relative character. In this way on the basis of
anekanta-vada or Syadvada, while describing a thing seven assertions, seemingly
contradictory but perfectly true, can be made in a following manner:
(i) Syadasti, i.e.
showhow it is,
(ii) Syannasti,
i.e. somehow it is not,
(iii)
Syadasti-nasti, i.e. somehow it is and it is not,
(v) Syadavaktavyam, i.e., somehow
it is indescribable,
(vi) (v) Syadasti cha avaktavyam
Cha, i.e. somehow it is and is indescribable,
(vi) Syannasti chk
avaktavyam cha, i.e. somehow it is not and is indescribable, and
(vii) Syadasti
nasti cha avaktavyam cha, i.e. somehow it is, is not and is indescribable.
For example, a man
is the father, and is not the father and is both-are perfectly intelligible
statements, if one understands the point of view from which they are made. In
relation to a particular boy he is the father ; in relation to another boy he is
not the father; in relation to both the boys taken to gether he is the father
and is not the father. Since both the ideas cannot be conveyed in words at the
same time, he may be called indescribable : still he is the father and is
indescribable ; and so on. Thus, this doctrine of Anekantavada is neither
self-contradictory nor vague or indefinite ; on the contrary, it represents a
very sensible view of things in a systematized form.
Further, this
doctrine of anekantavada is also called the doctrines of Sapta-bhangi, i.e. the
doctrine of sevenfold predication, because these seven possible modes of
expression can be used while describing a thing.
