NAV
Padhrtha ( Elements )
What are the different
Jain Fundaments?
Jiva (soul)
Ajiva (non-living matter)
Punya (results of good deeds)
Pap (results of bad deeds)
Asrava (influx of karmas)
Samvar (stoppage of karmas)
Bandh (bondage of karmas)
Nirjara (eradication of karmas)
Moksha (liberation)
Now, let us use a simple analogy
to illustrate these Padhrtha ( Elements
). 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-Padhrtha ( Elements ) as
follows:
- Jivas are represented by the people.
- Ajiva is represented by the house.
- Punya is represented by enjoyment resulting
from the nice cool breeze.
- Pap is represented by discomfort resulting
from the sand storm, which brought dust
into the house.
- 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.
- Bandh is represented by the accumulation
of dust in the house, which is similar
to bondage of karman particles to the
soul.
- 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.
- Nirjara is represented by the cleaning
up of accumulated dust from the house,
which is similar to shedding accumulated
karmic particles from the soul.
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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