Outlines of Jainism c10.s8: VIII. The Seven Principles (Tattvas) (36–53)

Outlines of Jainism c10.s8

Language: English

VIII. The Seven Principles (Tattvas) (36–53)

Jīva and Ajīva

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The principles of Jainism are seven: *jīva*, soul; *ajīva*, non-soul; *āsrava*, karma-movement; *bandha*, karma-bondage; *saṃvara*, karma-check; *nirjarā*, karma-falling off; *moksha*, karma-liberation.

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The great importance of the logically perfect division into soul (*jīva*) and non-soul (*ajīva*) has been already seen: it is the basis of the six substances and of the five magnitudes. It is further the foundation of the seven principles, and later on, we shall see, also that of the nine categories (*padārthas*). The two great categories are soul and non-soul: these are in combination; and the link between them is that of *karma* (Theology 1).

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The soul and the non-soul have been considered. It now remains to deal with the forging and the falling away of the fetter of *karma*. There are two steps in the forging—the movement of karmic matter towards the soul (*āsrava*), and the actual inflow of, or bondage of the soul by, karmic matter (*bandha*). There are two steps also in the freeing of the soul from matter—the stoppage of any fresh material ties (called *saṃvara*), and the shedding of the matter in which the soul is actually entangled. The end of the process is *moksha* or *nirvāṇa*, the goal of every true Jaina’s life.

Āsrava (38-9)

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The soul is affected by attachment (*rāga*), aversion (*dvesha*), affection (*rati*), and infatuation (*moha*), in the form of the four passions, anger, pride, deception, and greed, helped by the activity of mind, body, and speech. Such a soul is in a state to receive karmic matter into it (37). The technical name given to this activity is *yoga*; and the attraction of karmic matter thus brought about is called karma-movement (*āsrava*), the third *tattva* or principle (38).

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The condition of the soul which makes *āsrava* possible is called *bhāvāsrava* (subjective *āsrava*). It is of thirty-two kinds (39). The actual matter, of various colours, etc., etc., attracted by the soul is *dravyāsrava* (objective *āsrava*).

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The past *karmas* of the soul affect its present activity. Its present *karmas* help or modify these, and the joint effect determines the character and tendency of the actual surroundings, etc., of the soul. The soul must pay for what it has acquired. If it has acquired more than it can maintain, it must break under the load of matter, i.e. it must become spiritually bankrupt. The *karmas* are themselves indifferent; they do not desire to come or to stay away. But, if the soul is in a mood to receive them, they are attracted to it as readily as fine iron filings by a magnet. It is the vicious, relentless vigilance of matter to run to and embrace the soul, in its ignorance and infatuation as much as in its enlightenment and discrimination, that is in Jainism called *āsrava*.

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The psychical condition which makes the inflow of karmic matter into the soul possible (*bhāvāsrava*) may take the form of false or perverse belief, an undisciplined, vowless, characterless life, careless use of mind, body, and speech, or yielding to the passions. The physical matter which is actually drawn to the soul (*dravyāsrava*) is invisible. It cannot be perceived by the senses, as it is *sūkshma* or fine, or even *sūkshma-sūkshma*, or very fine.

Bandha (40-3)

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The actual investing of the soul by the karmic matter which has flowed into it is called bondage (*bandha*). The psychical condition which allows this is called *bhāva-bandha*. It corresponds exactly to *bhāvāsrava*, and arises from false belief, want of character, etc., etc.

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The actual mingling of karmic matter with the particles (*pradeśas*) of the soul is *dravya-bandha*.

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This bondage is of four kinds, according to (1) the nature of the karmic matter which has invested the soul; (2) the period during which it is capable of remaining attached to the soul; (3) the character—mild or strong—of the actual fruition of this karmic matter; and (4) the number of the karmic atoms.

Saṃvara (44-6)

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But the inflow of karmic matter may be stopped; for the soul is a free agent and can, if it chooses, refuse to take in any more of this mischievous substance. Restraint of body and mind, a deliberate attitude of indifference to matter’s traps and temptations, induce a calm evenness of the soul, which gives no opportunity to the *karmas* to approach and cleave to or dig into it. The mind is freed from love, hatred, attachment, and aversion; there is no yoga or āsrava vibration, and the inflow of karmas is stopped.

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The psychical condition which makes this possible is bhāva-saṃvara. This is reached by following the rules of conduct under vows, by religious observances, by the threefold restraint of body, mind, and speech, by performance of duties, by compassion towards all living beings, by contemplating the true character of the world and our relation to its objects and persons, by concentrating the mind on our chief purpose in life, and by enduring all kinds of troubles and tortures for the achievement thereof (46).

Nirjarā (47–50)

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Nirjarā means the falling away of karmic matter from the soul (47–8). The fetters may by themselves gradually wear out and leave the soul free: but it is a long process. Therefore a shorter method is adopted; deliberate activity may hasten the ripening of a karma and the shedding of its matter. To illustrate: we wish evil to our neighbour A; the thought-activity invites the karmic matter into the soul (āsrava), the matter comes and binds the soul (bandha). This karma may take two months to bear its full fruits; in the meantime it is an evil load for the soul. To gain lightness and to get rid of the karma, the soul may deliberately feel an opposite kind of feeling towards other neighbours B, C, and D. A still surer way is to practise austerity. By removing the mind from the demands and impulses of the body, and by mortifying the physical man through not listening to its greed and temptations, matter may be overcome and the soul freed from the bondage (47–8, 50).

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The natural maturing of a *karma* and its separation from the soul is called *savipāka-nirjarā*. Inducing a *karma* to leave the soul by means of a contrary *karma*, or by means of ascetic practices, is called *avipāka-nirjarā* (riddance without fruition).