This chapter introduces nine fundamental concepts to understand life, universe and everything, the connection of these concepts with Tirthankar and Moksha, the motivation for creating this text and the pre-requisite for understanding and benefitting from the subject.

Perspectives

Although Tirthankars have known and seen the complex universe, a complete and unbiased description from all the perspectives of this universe haven’t been done, can’t be done and will never be done. Still Jain Agams created by Tirthankar and compiled by Ganadhar Bhagwant describes the universe and existence of everything in it in various ways, few of which are as follows:

One of the perspective in Jain Darshan is one which simultaneously describes both — all the elements that characterise the universe and the spiritual path to Moksha. From this perspective, the world can be described using Nine Fundamental Concepts. While these have been described in extensive details in various Jain Shastras, for making these concepts more accessible to every one, an unknown ancient Acharya has created a concise and simpler version called “Nav Tatva ( नव तत्त्व )”. From this subsequent Acharyas have written Sanskrit Commentaries to make it simple further. This column is an English translation of the same.

The pre-requisite to reading this is to shed bias, prejudice and false beliefs. The ideal way to learn the course is from Sadhus who have taken the 5 great vows and learning the sutra before the meanings.

Basics

The cycle of birth and death continues so long as the soul is associated with Karmic matter — be it auspicious or inauspicious. A soul in the state of ignorance and attachment to the worldly possessions causes auspicious and inauspicious karmas to attach with the soul. The same soul in the state of higher spiritual realisation stops the inflow of karmic matter and also dissociates itself from Karma gradually. As soon as the soul is released completely from the bondage of Karma it attains Moksha or freedom, a state of infinite bliss, happiness, knowledge and power. This reality can be broken into nine concepts as follows:

Jiva (Soul) — Living Beings possessing vitality (i.e.) E.g. Animals, birds, fishes, plants, water, fire etc. Ajiva (Everything except Soul) — Beings devoid of vitality(i.e.) Non-living beings. E.g. Table, chair, clothes etc. Punya (Auspicious karmic matter) — whatever causes pleasant experience to the soul. Karma which gives good fruit Paap (Inauspicious karmic matter) — Karma which gives bad fruits. It gives an unpleasant experience to the soul based on the past deeds done by the soul. Aashrav (Inflow of karmic matter) — The metaphorical inlets for karma to come in contact with the soul. E.g. Wrong faith. Samvar (Stoppage of inflow of Karmic matter) — The process of prevention of karma from coming in contact with the soul. E.g. Through vows. Nirjara (Partial disassociation of Karmic matter) — The process of detachment of karma from the soul. E.g. by penance etc. Bandh (Karmic attachment) — The process of attachment or bonding of karma with a soul. This is similar to mixing milk with water. Moksha (Ultimate Liberation) — The true nature of a soul free from all the karmas.

Slight Details

1. Jiva

Those living beings which bears Vitality(Pran) are called as Jiva(Soul). The

Vitalities are perspective, knowledge, conduct, senses, respiration, power of speech and mind. These would be explained in detailed in later chapters. These Jiva attaches to Karma through their action, bear the fruits of their Karma in the future and can break the bondage of karma through spiritual practices partially or completely. These souls acquire a body through different life forms based on the Karma and through realisation can acquire higher form of life or even Moksha where it is free from all Karmic matter and hence acquires its highest state with infinite bliss, knowledge and power.

2. Ajiva

Everything that is devoid of life is called as Ajiva or lack of consciousness. Those which does not experience happiness or sorrow in any form are called as Ajiva. They are broadly of five types: medium of motion(dharmastikay) medium of rest(adharmastikay), space(akashastikay), matter(pudgalastikay) and time(kala).

3. Punya

All living beings are happy when they get something that they like. The root cause of all happy experience is bondage of auspicious karma called Punya. When punya matures, it brings forth comfort and happiness.

When one bear the fruits of punya, it again results in bondage of Punya or Paap karma, which causes a sequential chain of sorrow or happiness. This process is called as Anubandh. Those punya that result in bondage of new Punya karma are called as “Punya-Anubandi Punya”. Those punya that rseult in bondage of new Paap Karma is called as “Papa-Anubandhi Punya”. For example: Due to charity in previous life, one gets the fortune of being rich. If he spends his wealth towards charity again that would be called as “Punya-Anubandi Punya” but if he spends it away in eating, drinking and merry making that would be called as “Papa-Anubandhi Punya”.

4. Paap

Inauspicious Karmas or those activities that cause the bondage of bad karmas are called as Paap. When pap matures, it brings forth suffering, misery, and unhappiness.

The process of Anubandh applies to Paap as well and you have “Punya-Anubandi Paap” and “Paap-Anubandhi Paap”. For example, due to past Paap karmas one may be born poor. If he takes the path of crime, drugs etc.. that would be called as “Paap-Anubandhi Paap”, on the other hand if he bears it with equanimity and puts his mind and efforts towards acquiring good qualities then the Paap Karma is called as “Punya-Anubandi Paap”

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.

Some Characteristics

These nine concepts can be divided in three groups:

worth abandoning — Paap, Ashrav and Bandha worth attaining — Punya, Samvar, Nirjarä and Moksha. Punya is eventually worth abandoning as it obstructs the path to Moksha. worth knowing — all nine of them.

Out of these nine, 4 are considered to be some form of soul i.e. Jiva, Samvar, Nirjara and Moksh and 5 are considered to be some form of matter— Ajiva, Punya, Paap, Ashrav and Bandh.

Out of these nine, 6 are considered to be with form — Jiva, Ajiva. Punya, Paap, Ashrav and Bandh. 4 are considered to be without form — Ajiv, Samvar, Nirjara and Moksha. Although Jiva in the pure state is formless, this being with respect to embodied soul is considered to be with form. Ajiva containing both matter and time is considered to be both with and without form.

Types

The following are the nine tatvas and types:

Jeev — 14 types Ajeev — 14 types Punya — 42 types Paap — 82 types Ashrav — 42 types Samvar — 57 types Nirjara — 12 types Bandh — 4 types Moksha — 9 types

Conclusion

In the future articles in this column, we will cover each of these concepts in detail. One who understands these nine concepts clearly or one who doesnt clearly understand yet but believes it on faith is said to have attained the Right Perspective. In the spiritual progression, one who attains Right Perspective for even a split second, has only half the cycle of Matter-Transformation remaining to attain Moksha i.e. he is guaranteed to go to Moksha. Therefore, these Nine Fundamentals Concepts are placed in high regards.

While every intention has been made to not add any personal interpretation, if there are any words of Tirthankar that have been misinterpreted here, then micchami dukkadam.