Jainworld
Jain World
Sub-Categories of Passions
Preface
Publisher's Note
Author’s Note
Mahavira: A Non-Violent Revolutionary
Transfer of Embryo
  Socio-political Conditions
  Vajji's Democracy
  Magadha and Srenika
  Ajatasatru Vajjis
  Princely following of Mahavira
  Social Conditions
  Intellectual Fervour
  Revolutionary push by Mahavira
  Significant Events
  Indra's Offer of Protection
  Five Resolves at Morak Hermitage
  Education Rather than Exposure
  Poisonous Fangs of Canda Kausika
  States of a Digambara
  Association with Gosala
  Candanabala : First Head of Women Disciples
  Final Act of Nirjara
  Attainment of Kaivalya
  First Ganadharas
  Muttanam-Moyaganam
  THE ULTIMATE REALITY
  ONTOLOGY OF ATMAN, THE SELF
  FACT OF THE MATTER
  JOURNEY TO FREEDOM
  ETHICS OF RESPONSIBILITY
  Actions follow the Doer
  Search for Responsibilty and Sramana Line
  Mahavira's Synthesis
  Psychological Approach of Mahavira
  Categories of Karmas
  Duration of Karmic Bondage
  Nature of Bondage
  Mitigation of Bondage
  Fresh Karmas
  Life's activities
  Even good actions bind, if motivated
  Consequences of Karma Theory
  MECHANICS OF CHANGE
  Process of Change and Nine Tattvas
  Essential Tendency of Jiva
  Papa' and ‘Punya' : Both of Binding Nature
  Asrava (Influx)
  Bandha (Bondage)
  Samvara
  Nirjara (Shedding of Accumulated Karmas)
  Moksa (Final Liberation)
  PLURALISTIC REALISM
  THEORY RELATIVITY
  MODUS OPERANDI
  Enlightened Consciousness
  Self, the starting point
  Will and Eagerness
  Upadana-Nimittan
  Bhavana or Anupreksa (Reflection)
  Twelve Vratas of House-holder
  Prayer
  Dhyana (Meditation)
  Lesya (Disposition)
  Code of Conduct for Monks - Modus Operandi
  Austerities (Tapascarya)
  Sanllekhana
  A PATH-WAY OF LIFE
  APPENDICES
  Appendix - A
  Appendix - B
  Appendix - C
  Appendix - D
  Appendix - E
  BIBLIOGRAPHY

MECHANICS OF CHANGE

Justice T.U.Mehta

Process of Change and Nine Tattvas

This is the Zen-Buddhist approach, appropriately emphasising the flittering nature of the things of this universe. The Jaina thinkers may have no objection to this proposition. But they go further and maintain that a man has the potential to understand the nature of the change in life as well as capable of bringing some order in the change. This understanding of the change led them to evolve nine fundamental elements, explaining the whole process of bondage and liberation of the soul. These Nine principles are fundamental to the understanding of Jaina philosophy, hence called Nine �tattvas' meaning �Essence'. The word �tattva' is explained in Samskrta as (Tasva bhavah tattvam) meaning �the essence of a thing is Tattva'. What is the essence of all this change, represented by the process of Karmic bondage and freedom of the self ? What is the mechanism by which this process works, why it works and how it can be regulated to take the self to the desired end, i.e., the final liberation ? These are the questions, the Jaina seers have tried to answer by pointing out the mechanism of these nine tattvas.

They have pointed out that every soul, in its journey to freedom has to reckon with seven elements, namely, Papa-vicious deeds known as sins, Punya-virtuis deeds, Asrava -influx of karmic particles caused by vicious or virtuous deeds, Bandha-bondage due to the said influx, Sanvara-prevention of influx of karmas, Nirjara-annihilation of accumulated karmas and Moksa-final liberation. Jiva the self, tied with Ajiva from time immemorial, struggles to liberate itself from the union with Ajiva, and in that process, it has to encounter with the above seven elements. These seven elements, along with the two elements of Jiva and Ajiva constitute nine elements in all, the understanding of which gives us the total picture are called (Nava-tattva), and the understanding of these Nine-tattvas, covers the whole field of Jaina metaphysics and the ethics.

It is pertinent to note that, unlike most of the Western thinkers, the Indian Philosophers have never tried to dissociate metaphysic from ethics, as according to them real knowledge is personal experience which does not come without living your philosophy in actual life. It is for this reason that the Jaina philosophers have joined the metaphysical concepts of Jiva and Ajiva with the rest of the seven concepts which are ethical in their contents.