Jain philosophy can be described in various ways, but the most acceptable tradition is to describe it in terms of Tattvas or fundamentals. They are:
1. Jiva (soul): All living beings are called Jivas. Jivas have consciousness known as the soul, which is also called the atma (soul -
chetan). The soul and body are two different entities. The soul can not 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 (non‑living matter) : Anything that is not a 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 (results of good deeds): By undertaking these wholesome activities, we acquire punya or good
karmas. Such activities are: providing food or other
items to the needy people,
doing charity work,
propagating religion, etc.
When punya matures, it
brings forth worldly comfort
and happiness. Digambar
consider "Punya" as part of
Asrava.
4. Pap (results of bad
deeds): By undertaking bad
activities, we acquire pap or
bad karmas. 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
worldly suffering, misery,
and unhappiness. Digambar
consider "Pap" as part of
Asrava.
5. Asrava (influx of
karmas): The influx of
karman particles to the soul
is known as asrav. It is
caused by wrong belief,
vowlessness (observing no
vows), passions, negligence,
and psychophysical
activities. Such an influx of
karmas is facilitated by
mental, verbal, or physical
activities.
6. Bandh (bondage of
karmas): This refers to the
actual binding of karman
particles to the soul. Bandh
occurs, when we react to
any situation with a sense of
attachment or aversion.
7. Samvar (stoppage of
karmas): 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), contemplating
the twelve bhavanas (mental
reflections), and parishaha
(suffering).
8. Nirjara (eradication of
karmas): The process by
which we shed off karmas is
called nirjara. Karmas can
be shed off either by passive
or active efforts. When we
passively wait for karmas to
mature and give their
results in due time, it is
called Akam Nirjara. On the
other hand, if we put active
efforts for karmas to mature
earlier than due time, it is
called Sakam Nirjara. Sakam
Nirjara can be achieved by
performing penance,
repentance, asking for
forgiveness for the
discomfort or injury we
might have caused to
someone, meditation, etc.
9. Moksha (liberation):
When we get rid of all the
karmas, we attain liberation
or moksha.
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, much dust
had entered the house.
After closing all of the
doors and windows, they
started cleaning away the
dust that had come into the
house.
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
worldly enjoyment resulting
from the nice cool breeze.
4) Pap is represented by
worldly 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 off accumulated
karmic particles from the
soul.
9) Moksha is represented by
the clean house, which is
similar to the shedding of
all karmic particles from the
soul.
First published on gurusewakparivaar.org
