Introduction to the series
We all have a question, “Who am I and what is my relationship with the universe?” The answer to this question is explained in “Six Dravya” i.e., I am “Jiva,” one of the six Dravyas that make up this universe. Now, our second question is, “What is the purpose of my life and how do I liberate myself from miseries of life and death?” In the study of nine Tattvas, we focus on the study of the soul and its relationship with Karmas. What are those things that obstruct and what felicitate my journey to the path of liberation- a state of supreme happiness? Thus, the study of nine Tattvas gives us an idea of what to know, what to accept and what to reject for liberation. According to Digambar tradition, there are seven Tattvas and as they include “Punya & Papa” in “Ashrav”.
By and large, attainment of happiness and / or avoidance of misery can be said to be the main goal of every living being. Despite the fact that living creatures engage themselves in the endeavor to attain this singular goal, it is very rarely found that a living creature achieves this. Why is it so that, in spite of incessant attempts to attain happiness and / or avoid pain, the attempts made by most creatures fail? The reason could be either a lack of understanding of the main issue and / or failure to adopt the means for attainment of the goal. In any case, right faith, right knowledge and right conduct are inevitable for success in achieving one’s goal.
Knowables are far too many, and the depth to which one may know a single knowable is overwhelming. On the other hand, the time, energy and other basic resources available to one for gaining knowledge are limited. Under these circumstances, it is reasonable to make concrete efforts to understand the nature of the most essential aspects of things so that one may be clear about one’s ultimate goal, the means to achieve this goal, and the obstructions to its achievement. A proper understanding of the whole issue is facilitated if one comprehends the nature of the nine Tattvas as described by Jaina Masters.
It is aptly said : “Tattvartha Shraddhanam Samyag Darshanam” (faith in Tattvas is Samyak Darshan). To attain salvation, one needs to have “Samyak Darshana”. Actually, there are two main Tattvas: Jiva and Ajiva (Karma Pudgalas). “Punya and Papa” are types of Karmas and remaining Tattvas explain the relationship between soul and Karma. In this article series, Karma will be examined according to Jain perspective and discussed in comparison with Hindu and Buddhist perspectives.
Details of Tattvas:
- Jiva (Soul or Self)
According to Jainism, there are infinite Jivas / souls. Every soul possesses the capacity to know. In other words, they are conscious by their very nature. Of the infinite souls, some infinite are liberated while other infinite are in a state of bondage or transmigratory existence in four Gatis. Jivas also have the natural capacity of going in the upward direction. Hence, in the liberated state when there are no binding factors, the pure soul rests in peace on top of the universe (Siddha Kshetra).
Though the Jiva resides in the body in the state of transmigratory existence, it is different from the body, and all the adjuncts that accrue to it are on account of its association with the body. Its true nature is Pure Consciousness and Bliss. According to the real or definite point of view, the Jiva is pure and devoid of bondage at all times. This is so in order to provide a proper ideal for the aspirant that would always remind them of their ultimate state-goal in life.
The pure nature of the soul is obscured due to Karma but can be secured by spiritual Sadhana comprising right faith, right knowledge and right conduct. The self is capable of being known by a process of self – realization where the self is itself the trio of subjects, objects and the possessor of knowledge or contemplation, as a lamp has the knowledge of itself and other objects.
The details of various types of Jivas, given by the Jaina masters, are intended to assist the aspirant in the practice of non – violence. Besides, the description also serves the purpose of arousing detachment in the minds of the aspirants towards transmigratory existence. Thus, it sponsors spiritual upliftment. What is vital is to know that there is liberation and ways to attain liberation and further, Jiva has this potential to attain supreme happiness- moksha.
- Ajiva
That which does not have the capacity to know is called Ajiva. They are five:
Of these five Ajiva Dravyas, Pudgal Dravya is the only one that is material in nature. It has corporeal qualities like colour, smell, taste and touch. It is with this Pudgal karma Dravya that we are concerned the most, while discussing the nature and causes of bondage because it is this karma Pudgal which gets glued to the soul and is instrumental in obscuring the inherent capabilities or virtues of the pure soul.
Due to ignorance the Jiva identifies itself with the material body. This wrong identification and consequent activities of mind, body and speech are the main causes of bondage of material Karmas by the Jiva. The material Karmas that the Jiva binds constitute a subtle body called ‘Karmana Body’ (Sharira). New Karmic particles are assimilated into the Karman Body and some old Karmic particles dissociate from the Karman Body depending upon the “Bhava” and subsequent activities of the soul. Karma is Ajiva – inert. It is Jiva which invites Karma. Our concern about Pudgal is also on account of the fact that the material body and various objects of sense pleasures are mainly instrumental in the bondage of Karma and consequent misery. Basically it is the soul which is a doer and enjoyer of its deeds.
(Figure 1: Credit: Wikimedia – Broad Classification of Karma as per Jain Philosophy)
(Table 1: Soul and Karma relationship)
…..To be continued in Part 2
Feature Image Credit: istockphoto.com
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