1.NAV TATTVAS

NAV TATTVAS

What are the different Jain Fundaments?

Jain philosophy can be described in various ways, but the most
acceptable tradition is to describe it in terms of the Nav Tattvas or
nine fundamentals. They are:

1) Jiva (soul)
2) Ajiva (non-living matter)
3) Punya (results of good deeds)
4) Pap (results of  bad deeds)
5) Asrava (influx of karmas)
6) Samvar (stoppage of karmas)
7) Bandh (bondage of karmas)
8) Nirjara (eradication of karmas)
9) Moksha (liberation)

Now, let us use a simple analogy to illustrate these Tattvas. There
lived a family in a farm house. They were enjoying the fresh cool
breeze coming through the open doors and windows. The weather suddenly
changed, and a terrible dust storm set in. Realizing it was a bad
storm, they got up to close the doors and windows. By the time they
could close all the doors and windows, lots of dust had entered the
house.  After closing the doors and the windows, they started clearing
the dust that had come in to make the house clean.


We can interpret this simple illustration in terms of Nav-Tattvas as
follows:
1) Jivas are represented by the people.
2) Ajiva is represented by the house.
3) Punya is represented by enjoyment resulting from the nice cool
breeze.
4) Pap is represented by discomfort resulting from the sand storm, which
brought dust into the house.
5) Asrava is represented by the influx of dust through the doors and
windows of the house which is similar to the influx of karman particles
to the soul.
6) Bandh is represented by the accumulation of dust in the house, which
is similar to bondage of karman particles to the soul.
7) Samvar is represented by the closing of the doors and windows to stop
the dust from
coming into the house, which is similar to the stoppage of influx of
karman particles to the soul.
8) Nirjara is represented by the cleaning up of accumulated dust from
the house, which is
similar to shedding accumulated karmic particles from the soul.
9) Moksha is represented by the cleaned house, which is similar to the
shedding off all karmic particles from the soul.


1)   Jiva: All living beings are called Jivas. jivas have a
consciousness known as the soul, which is also called the atma (soul -
chetan).  The soul and body are two different entities. The soul cannot
be reproduced.  It is described as a sort of energy which is
indestructible, invisible, and shapeless. Jainism divides jivas into
five categories ranging from one-sensed beings to five-sensed beings.
The body is merely a home for the soul.  At the time of death, the soul
leaves the body to occupy a new one.  Tirthankaras have said that the
soul has an infinite capacity to know and perceive. This capacity of
the soul is not experienced in its present state because of accumulated
karmas.

2)   Ajiva: Anything that does not have an soul is called ajiva. Ajiva
does not have consciousness. Jainism divides ajiva in five broad
categories: dharmastikay (medium of motion), adharmastikay (medium of
rest), akashastikay (space), pudgalastikay (matter), and kala (time).

3)   Punya: By undertaking wholesome activities, we acquire punya or
good karmas. Some such activities are providing food or other items to
the needy people, doing charity work, propagating religion, etc. When
punya matures, it brings forth comfort and happiness.

4)   Pap: By undertaking bad activities, we incur pap or bad karmas.
Some such activities are being cruel or violent, showing disrespect to
parents or teachers, being angry or greedy and showing arrogance or
indulging in deceit. When pap matures, it brings forth suffering,
misery, and unhappiness.

5)   Asrava: The influx of karman particles to the soul is known as
asrava. It is caused by wrong belief, vowlessness (observing no vows),
passions, negligence, and psychophysical activities. Such and influx of
karmas is facilitated by mental, verbal, or physical activities.

6)   Samvar: This is the process by which the influx of karman particles
is stopped. This is achieved by observing samiti (carefulness), gupti
(control), ten fold yati-dharma (Monkshood), and  contemplating on the
twelve bhavanas (mental reflections), and parishaha (suffering).

7)   Bandh: This refers to the actual binding of karman particles to the
soul. Bandh occurs when we react any situation with a sense of
attachment or aversion.

8)  Nirjara: The process through which we shed karmas is called nirjara.
Karmas can be shed either by passivity or active efforts. When we
passively wait for karmas to mature and to give their results in due
time, it is called Akam Nirjara.  On the other side, if we put active
efforts for karmas to mature earlier than supposed to be, it is called
Sakam Nirjara. Sakam Nirjara can be achieved by performing penance,
regretting, asking for forgiveness for the discomfort we might have
caused to someone, or meditation, etc.

9)   Moksha: If we rid ourselves of all karmas, we will attain moksha or
liberation.

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2.JIVA TATTVA

JIVA TATTVA

This chapter answers the following questions:
What is ahimsa?
Why do we observe ahimsa?
What is jiva?
What are different types of jiva?
What is worldly jiva?
What is liberated jiva?
What is pratyek vanaspatik�ya jiva?
What is anantk�ya vanaspatik�ya jiva?
Why is the human life important?
Where do jiva live?
What is paryapti?
What is pran?
Why should we know about pran?
How do we do himsa?


In Jainism, Jiva and soul are more or less described synonymously. When
the spiritual or psychic status of the Jiva is described it is referred
to as the soul, and when the physical structure about the soul is
described it is called Jiva.

The jiva is that which grows, decays, fluctuates, varies, eats, sleeps,
awakes, acts, fears, rests, has knowledge and perception, attempts to
self defend, and reproduces. These and more qualities of the jiva are
obvious through a physical body when the soul is present in it but when
the soul leaves these qualities cease. These qualities are external
features and consciousness (chetan) is the basic inner feature of the
soul. This also makes it clear for us that the body and the soul are
separate entities.

Since the soul has a flexible size, pervades the entire body that it
occupies. For example, the same soul can occupy the body of an ant or
an elephant. Such bodies stay alive as long as there is a soul within.
A live body, or rather, a body with a soul is described  here as a
Jiva.

Jivas are categorized in two groups.
1. Liberated Jiva or Siddha.
2. Non-liberated Jiva or Sansari Jiva.

Liberated souls have no karmas and therefore, they are no longer in the
cycle of birth and death. They do not live among us, but reside at the
uppermost part of this universe called Siddhashila. They are formless
and shapeless, have perfect knowledge and perception, and have infinite
vigor and bliss. All siddhas are equal and there is no difference in
their status.
On the other side, non-liberated (worldly) jivas have karmas, and are
continually going through the cycle of birth and death. They experience
happiness and pain and have passions, which in turn cause the soul to
wandering more. Except for the jiva of  Arihants, non-liberated jivas
have limited knowledge and perception.

Jivas are found on earth, as well as in the water, air, and sky, and are
scattered all over the universe. Human beings, celestial beings,
infernal beings, animals, fish, birds, bugs, insects, plants, etc. are
the most common forms of Jiva with which we can easily relate. However,
Jain scriptures state that there are 8.4 million species of Jiva in
all.  They are known by the senses they possess. There are five senses
in all, namely those of touch, taste, smell, sight and hearing.
Different types of Jivas possess one or more of these senses.  Based
upon the number of senses and mobility, Jivas are classified into two
categories.

Based on mobility, all Jivas are divided into two broad categories:
A) non-mobile or Sth�var Jiva - those that can not move and have only
one sense.
B) Mobile or Trasa jiva - those that can move and have two to five
senses.

A) Non-Mobile (Sthavar jiva, single sense being, or ekendriya jiva):
Jivas having only one sense, the sense of touch are called Ekendriya.
Ekendriya Jivas are further divided into the following five
sub-categories.

(1) Prithwik�ya or earth bodied:
Seemingly inanimate forms of earth are actually living beings, e.g.
clay, sand, metal, and coral, etc. They have earthly bodies, hence the
name Prithwikaya which is derived from the Sanskrit term for earth,
Prathwi.

(2) Apk�ya or water bodied:
Seemingly inanimate forms of different types of water are living beings,
e.g. dew, fog, iceberg, and rain, etc. They have water bodies, hence
the name Apk�ya which is derived from the Sanskrit term for water, Ap.

(3) Teuk�ya or fire bodied:
Seemingly inanimate forms of different types of fires are living beings,
e.g.  flames, blaze, lightening, forest fire, and hot ash, etc. They
have fire bodies, hence the name Apakaya which is derived from the
Sanskrit term fire, Tejas.

(4) V�yuk�ya or air bodied:
Seemingly inanimate forms of air are actually living beings e.g. wind,
whirlwinds, and cyclones, etc. They have gaseous bodies, hence the name
Vayukay which is derived from the Sanskrit term for gas, V�yu.

(5) Vanaspatik�ya or plant bodied:
It is well known that plants grow, reproduce, etc., and they are
accepted as living beings. Trees, plants, branches, flowers, leaves,
and seeds, etc. are some examples of plant life. The Sanskrit term for
plant is Vanaspati and therefore such Jivas are called Vanaspatik�ya
Jiva.

A plant life can have one or more souls in a single body and, depending
upon this, plant life is further divided into the following two
sub-categories:

A. Pratyek Vanaspatik�ya:
Pratyek means one. Such plant life has one soul in one body. Therefore,
they are called pratyek vanaspatik�ya. Trees, plants, bushes, stem,
branches, leaves, and seeds, etc. are all examples of pratyek
vanaspatik�ya jiva.

B. S�dh�ran Vanaspatik�ya:
S�dh�ran means common. In such plant life many souls occupy the same
body making this type of plant life multi-organic.  Therefore, such
plant life is called s�dh�ran vanaspatik�ya. Such plant lives have an
infinite number of souls in one body are called "Anantk�ya". Roots such
as potatoes, carrots, onions, garlic, beats, etc. belong to this
category.

B) Mobile (Tras jiva, multi sensed being, bahu indriya jiva):
These two, three, four or five sensed beings are divided into the
following categories:

(1) Two sensed beings (Beindriya Jiva):
Two sensed beings have the senses of touch, and taste. e.g. shells,
worms, insects, microbes in stale food, termites, etc.

(2)  Three sensed beings (Treindriya Jiva):
Three sensed beings have the senses of  touch, taste, and smell, e.g.
bugs, lice, white ants, moths and insects in wheat and other grains,
centipedes, etc.

(3) Four sensed beings (Chaurindriya Jiva):
Four sensed beings have the senses of touch, taste, smell and sight,
e.g. scorpions, crickets, spiders, beetles, locusts, flies, etc.

(4) Five sensed  beings (Panchendriya Jiva):
Five sensed beings have all the five senses of touch, taste, smell,
sight and hearing e.g. human beings, cow, lions, fish, birds, etc.

The following are four sub-categories of the Panchendriya Jivas.
a) Infernal (N�raki) - Jivas living in hell,
b) Tiryancha - Non-human beings  i.e. elephants, lions, birds, fish,
etc.
c) Celestial (Dev) - heavenly beings,
d) Manushya - Human beings.

Among the five sensed beings some have minds, while others do not. Those
having a mind are called  Sangni Panchendriya and those without a mind
are called Asangni Panchendriya.

Among all of these Jivas the most happiness is found in the celestial
being, while the most suffering is found in the infernal beings.
Neither celestial nor infernal beings can perform any austerities and
cannot attain salvation during this life. Animals possess limited
restraint only and therefore, they also cannot attain salvation
directly. The human state of existence is the most preferable because
during this life one can use logic to the fullest extent, can perform
austerities, can live with restraint, and thus only through this human
phase can a jiva attain salvation or Moksha.

All jivas have special attributes related to the body such as pary�pti
(power), pran (vitality).  The inert or ajiva substance does not
possess any such qualities. The following is the discussion relating to
paryapti and pran.

Paryapti:
Paryapti means a special power through which the jiva takes in matter
(Pudgals) like food and converts it into separate kinds of energy.
There are six kinds of Paryaptis:
(1) Ahar (food)             (2) Sharir (body)
(3) Indriya (senses)        (4) Shwasoshwas (respiration)
(5) Bhasha (speech)      (6) Man (mind)

When the life of a jiva is over, the soul along with tejas and karman
bodies leaves the current body and acquires a new body. As soon as a
jiva is born, the first thing it does is consume food. The jiva, with
the help of Tejas body, digests food. After this, the jiva gradually
attains the power of the body and the power of the senses.  The
activities of consuming food, developing the body, and forming and
strengthening the sense-organs go on continuously.  The body is formed
in a duration called the Antarmuhurt (within 48 minutes). Next, the
jiva receives the matter of respiration which allows it to acquire the
power of respiration and eventually the power of mind.

The Ekendriya, one sensed jivas have (1) Ahar, (2) Sharir, (3) Indriya,
and  (4) Shwasoshwas Paryaptis. Beindriya, Treindriya, Chaurindriya
and Asamjni Panchendriya jivas also possess (5) Bhashas paryapti in
addition to the above four. Samjni Panchendriya jivas also possess (6)
Man paryapti in addition to above five. Depending upon the development
of paryaptis the jivas are also classified as (1) Paryapta Jiva, (2)
Aparyapta Jiva. Paryapta Jiva means that their corresponding paryaptis
have developed to full capacity. While, Aparyapta Jiva means thst their
paryaptis are not developed to the full capacity.

Pran (Vitality):
Depending upon the development of the Jiva, there are up to ten kinds of
prans or vitalities present in each jiva. These vitalities are:


1) Sparsh-Indriya (Touch): The ability to feel the sensation of touch.
2) Ras-Indriya (Taste): the ability to taste
3) Ghran-lndriya (Smell): the ability to smell
4) Chakshu-lndriya (Vision): the ability to see
5) Shravan-Indriya (Hearing): the ability to hear
6) Mano-bal (Mind): the ability to think
7) Vachan-bal (Speech): the ability to speak
8) Kaya-bal (Body): the ability to move the body
9) Shwasoshwas (Respiration): the ability to inhale and exhale
1O) Ayushya (Longivity): the ability to live

The Ekendriya jivas possess only four prans:
(1) Touch  (2) Respiration
(3) Body          (4 ) Longevity

The Beindriya jivas possess six prans. They possess the taste and speech
vitalities in addition to the above four prans.

The Treindriya jivas possess seven prans. They possess the smell
vitality in addition to the above six prans.

The Chaurindriya jivas possess eight prans. They possess the vision
vitality in addition to the above seven prans.

The Panchendriya jivas are divided into two groups: (1) Asamjni
(non-sentient) jivas, those whose minds are not developed and (2)
Samjni (Sentient) jivas, those whose minds are developed.

The Asamjni (non-sentient) Panchendriya jivas possess nine prans. They
possess the hearing vitality in addition to the above eight prans.

The Samjni Panchendriya jivas possess ten pranas. They possess mind
vitality in addition to the above nine prans.

The reason we need to know these prans, because any injury no matter how
little it may be to anyone of these prans is considered himsa
(violence). When himsa occurs by us, our soul accumulates karmas. But,
one of our aims is to stop a new karmas coming in so that liberation of
the soul can happen faster. Therefore, to accomplish our aim we have to
observe Ahimsa (nonviolence) related to all of these ten prans and of
all categories of Jivas. The first vow of the householders, monks and
nuns is related to protect these ten prans. Now you may understand why
we say "Ahimsa Parmo Dharma", because by observing Ahimsa we are
protecting the vitalities of the soul.

The summary of number of Pary�ptis and Prans in various Jivas.
Abilities              Paryaptis      Prans
Ekendriya - those having one sense       4           4
Dwindriya - those having two senses           5             6
Teindriya - those having three senses         5             7
Chaurindriya - those having four senses      5             8
Asanjni Panchendriya- those having five
senses without a mind   5             9
Sanjni Panchendriya- those having five
senses with a mind   6             10

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3.GATI (State of Existence of life)

GATI (State of Existence of life)

What are different kinds of existence of life?
Why is someone born in different kind existence of life?
Can we predetermine our next existence?
Why should one be born as human?

If we look around us, we see not only men and women, boys and girls, but
also cats, dogs, birds, bugs and plants, etc. It can be seen that there
are various forms of living beings in this universe. Nothing is
permanent because every minute someone dies and someone is born. This
makes us wonder what happens to those who die and who decides what one
should be born as. Jainism explains that,  as a result, of karmas
associated with their souls, living beings have been going through the
cycle of birth and death since times immemorial.  Unless the soul gets
rid of its karmas, it will never be free. When a living being dies it
can be reborn into one of four destinies. These four destinies or Gatis
are as follows:
(1) Human beings.
(2) Heavenly beings.
(3) Tiryancha beings.
(4) Infernal beings.

Present science is inconclusive about the life after death or so called
rebirth. But Jinas, however, have explained that there is life after
death and it is you and no one else who decides what will happen to you
after your death. No God or super power decides your future. Your past
and current deeds trigger the accumulation of the karmas, which in
turn, govern what you will be reborn as. Let us learn about these
destinies.

(1)  Human Beings:
As human beings we have been endowed with the ability to think and we
can differentiate right from wrong. We can decide what is good for us
and what is not. We also have the capacity to control our mind and
activities. We can learn about the wholesome religious principles of
Jainism and put them into practice by adopting appropriate vows and
restraints. We can also renounce worldly life for the monkshood which
can lead to liberation or salvation from the worldly life (Samsar).

(2)  Heavenly Beings:
As a heavenly being one has, of course, superior physical capabilities,
various supernatural powers, and access to all luxuries. Heavenly life
is transient and when it comes to an end, heavenly beings feel very
unhappy. They cannot adopt restraints or renounce their lives to become
monks or nuns. Therefore, certainly their is no salvation in heavenly
life and such beings will have to be reborn as human beings in order to
attain liberation.

(3)  Tiryanch Beings:
As a tiryancha (being born as an animal like lion, elephant, bird,
plant, etc.) one is considered to be a lower form of life. Animals and
birds may be able to think, but not nearly as well as humans, and they
do not have the ability to differentiate right from wrong. There is a
great degree of suffering and dependency in their lives. Only animals
and birds having minds may be able to observe a lower levels of
restraint, while the rest of the tiryancha passively undergo the
suffering destined for them. A life of this type is not analogous to a
life aimed at attaining salvation.

(4)  Infernal Beings:
As an infernal being (living in hell), one has to continuously suffer.
Most of the time infernal beings fight among themselves, and cause more
suffering to one another. Such a life is, therefore, absolutely
unsuitable for spiritual pursuit.

Thus, it is clear that out of these four Gatis or destinies only human
life is suitable for spiritual pursuit and freedom from the cycle of
birth and death. Let us now consider what leads to birth in the
different destinies.

Those who enjoy excessive violence, lying, stealing, and sensuous
pleasure or are too possessive, angry, egoistic, greedy, deceptive, or
intensely attached to worldly life are likely to be re-born as infernal
beings in hell.

Those who are simple and disciplined, observe vows and restraints,
behave well, have good character, have faith in true teachers, attempt
to gain true knowledge, and follow a good moral life are generally
re-born as heavenly beings.

Those who are selfish, cause trouble, or wish evil onto others are
likely to be
re-born as Tiryancha.

Those who are simple, straightforward, and admirers of the truth, have
only a slight attachment, have a controlled  level of anger, greed, or
deceptiveness, and try to follow  religious teachers are generally
re-born as humans.

Conclusively, we are the masters of our own destiny of existence of life
and we should not blame anyone or anything else for our destiny. Let us
be inspired to lead a spiritual life without delay, so that we may be
reborn as human beings and may continue to tread on the path of
liberation.

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