NAV TATTVA नव तत्त्व | 9 Fundamentals of Life

NAV TATTVA नव तत्त्व :The 9 fundamentals of Jainism

NAV TATTVA नव तत्त्व

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The above document was created by Harshad Maniar.

Entire Sadhana (spiritual undertaking) of an aspirant can be presented in Nav Tattva. First fortunate thing is that we are born as  human being. Second fortunate thing will be if we are exposed to the right religion. Third fortunate thing will be if we get an opportunity to listen to the discourses on the right religion. Fourth and the most fortunate thing will be if we practice the right religion.

People who have understood the Jainism correctly, reflect it in their conduct, behavior, thinking and day to day activities. The strength of Jainism is that you listen to it once, and it will cause the positive change. Once we adopt Jainism, we will see a positive transformation in our lifestyle. If we have faith in Jainism, it must be mirrored in the lifestyle. Jainism is not about changing the world, it is about changing our ownselves. The objective of Nav Tattva is to change the self. If one understands the essence of Nav Tattva, he will understand the mystery behind the ups and the downs of his life. Once he understands Nav Tattva properly, he will be able to do proper Sadhana.

Before we begin the Sadhana of Nav Tattva, let’s understand the Nav Tattva conventionally. One can do proper Sadhana of Nav Tattva if he has proper knowledge of those Tattvas. It is said in a Jain agam (canonical book), “padhamam nanam tao daya” - first knowledge then compassion - first knowledge then conduct - first knowledge then practice of Ahimsa (non-violence). One can have true reflections (Bhavana - it is difficult to find a good meaning of Bhavana in English, may be understood as the reflections of the inner aspects) for practicing Ahimsa and for displaying  compassion to all living beings, only if he has the right knowledge. If one does not have the knowledge of Nav Tattva, how will he be able to exercise self-restraint?  Conventionally it can be said that one has Samyag-Darshan (right perception) if he has the faith in and knowledge of Nav Tattva.

To understand the relation between karma and soul, Acharya Somadev (10th century A.D.) has given beautiful analogy:

"It is just like a person sitting in a boat, boat takes the man in the direction in which he drives the boat.” The Jain tattvas, or principles, are the single most important subject of Jain philosophy. It deals with the theory of karma, which provides the basis for the path of liberation. Jain literature explains nine fundamental tattvas.

Without the proper knowledge of these tattvas, a person can not progress spiritually. The proper understanding of this subject brings about right faith (samyak darshana), right knowledge (samyak jnana), and right conduct to an individual.

Nine Tattvas (Principles):

1. Jiva - soul or living being (Consciousness)

2. Ajiva - non-living substances

3. Asrava - cause of the influx of karma

4. Bandha - bondage of karma

5. Punya* - virtue

6. Papa* - sin

7. Samvara - arrest of the influx of karma

8. Nirjara - exhaustion of the accumulated karma

9. Moksha - total liberation from karma

* Punya and Papa are the diverse results of Asrava and Bandh. Some exponents of Jains do not treat them as separate tattvas. According to them, there are only seven principles instead of nine.

1. Jiva (soul) Substance:

Jiva or Soul is the only substance, which in pure state possesses infinite knowledge, vision, power, and bliss. The pure soul is a liberated soul. The worldly soul is covered by karma particles. The karma subdues the natural qualities of the soul. The qualities of the impure soul are as follows:

• Limited Knowledge, Vision, Power, and Bliss

• Possesses a body (plants, hellish, animal, human, or angel)

• Wanders into the cycle of life and death

• Suffers from birth, death, pain, and pleasure

The ultimate goal of human life is to remove all karma particles, which are attached to the soul. Then the soul will become pure and liberated.

‘What is this soul after all?’ No one has ever seen it.Therefore atheists (people who do not believe in God), who refuse to believe in anything that cannot be perceived or grasped by senses, deny the existence of the soul.Most scientists contribute to this view.They think that the body is a biochemical composition and is made from a peculiar combination of genes from the parents.As long as the composition is active, it is said to be a living organism; and when the activity comes to an end, it is considered to be dead.But science does not clarify what exactly makes it active and why does the activity come to an end.It is a fact that when a person dies, his heart, kidneys and other limbs may still be active but the body is unable to use them and therefore they cease to function.If however, they are removed from that body in time, they can be transplanted in another body and function effectively in the  new  body. Does  it  not  mean  that  there  was  some  sort  of  invisible  energy  that  was activating different limbs of the body while it was alive? That energy happens to disappear at the time of death and the presence or loss of that energy is the difference between life and death.Spiritual science calls that energy soul.

There exist an infinite number of souls and every living body has a soul. (Sadharan Vanaspatikäya has infinite number of souls in the one body). The soul is invisible and has no form or shape.It cannot therefore be experienced by the senses.It is an element of its own  and  cannot  be  created  by  any  sort  of  combination  or  composition  and  can  never  be decomposed.  It is eternal and lasts forever.  From time to time, worldly soul resides in different organisms through, which it manifests itself.This type of transmigration and new embodiment birth after birth has been going on since the time without beginning.Even though a particular body happens to be its temporary residence, soul tends to take it as its permanent abode and  gets  happy  or  unhappy  depending  upon  the  type  of  that  body  and  its  environment. Forgetful of its true nature, it aspires to get maximum happiness within the framework of its given embodiment and surrounding situations.This attachment results from the delusion of the  soul  about  its  true  nature. Attachment  gives  rise  to  the  disposition  of  craving  for  the desirable and of aversion for the undesirable.These craving and aversion are the causes of the bondage of Karmas.

Every living being wants to be happy.  The deluded sense of being one with the body however causes the soul to feel happy or unhappy depending upon the prevailing situation, as a consequence of its previous Karmas.Our ancient seers have dwelt deeply in search of true happiness.  They tried to explore the Self by raising the question, ‘Koham’, which means ‘Who am I’.The appropriate answer that they obtained was ‘Soham’, which means that I am that (soul).They also perceived that the ‘I’ or the true Self is the source of true happiness and the abode of perfect bliss.They realized that lifeless matter does not have the property to make any one happy or unhappy and that happiness is the inherent property of the soul.

We however do not experience lasting happiness, because we do not realize the true properties of the soul.After thoroughly exploring the nature of the soul, the  seers have concluded that the principal property of th e soul that distinguishes it from lifeless matter is the capability to know  or  capability  of  bei ng  aware. None  of  the  five  lifeless substances  possesses  that property.The scriptures have described this as Upayoga Lakshano Jivah

It means the capability to know is the characteristic of the soul.This attribute is inseparable from consciousness and therefore it is its basic characteristic.  As such, the soul should simply stay  aware  of  any  given  situation  without  in  any  way  reacting  to  it  because  none  of  the situations really belong to it.This would result in a sense of detachment to any extraneous influence,  which  will  ultimately  enable  the  soul  to  exist  forever  in  ultimate  bliss.  It  is  not surprising that the seers have called this bliss as indescribable.

To sum up, the soul is pure consciousness.  Infinite awareness and eternal bliss are its principal characteristics.Sanskrit words for eternity, consciousness and bliss are respectively Sat, Chit and Änand.Therefore a perfect soul is variously known as Sachchidänanda, Chidänand or Sahajänand.It is intangible, invisible, colorless, odorless, tasteless, formless, and shapeless. It is therefore described by Neti, Neti (Not this, not that).It can however be experienced by dwelling deep within oneself.

2. Ajiva (Non-living) Substances:

Except soul, everything else in the entire universe is non-living substance. The non-living substances are classified into five categories.

• Matter - Pudgal

• Space - Aakas

• Medium of motion - Dharmastikay

• Medium of rest - Adharmastikay

• Time - Kaal or Samay

Out of five categories, only matter substance possesses body, color, and senses. Karma is one of the categories of matter. It is known as karmic matter (karma pudgala). Karma particles are of very fine matter not perceptible to the senses. The entire universe is filled with such karmic matter.

Every living being is covered by karmic matter from the beginning of time. It is the karmic matter that keeps the soul away from realization of its true nature. It is due to karma one feels pleasure and pain, reincarnates in the different form of life, acquires certain types of physical body, and the duration of life.

The description of Ajiv and its five categories has been discussed earlier.   Jiv and the five categories of Ajivs are not in any way dependent on one another.  Each of these six substances has potential to undergo changes in its own states.   Other substances play the role of being  instrumental in effecting the changes.For instance, Dharmastikaya, Adharmastikaya, akasha and Kal play the role of being instrumental in the change of location and time. Worldly soul does not try to identify itself with these four substances.   The role of Pudgal on Jiv and of Jiv on Pudgal has been the source of a lot of confusion.   Worldly soul does not realize that its embodiment and all its surroundings have resulted from its past Karmas.   It tends to identify with all those situations ignoring the fact that they are momentary.   This has been the root cause of continued bondage of Karma to the soul and resulting transmigration.  The discussion of Nav Tattvas will analyze the state of worldly soul and the factors that prevent or help in attaining liberation.  Therefore Pudgal and particularly Karma Pudgal, will be discussed in detail.

3. Asrava (Cause of the influx of karma):

Asrava is the cause, which leads to the influx of good and evil karma which lead to the bondage of the soul.

Asrava may be described as attraction in the soul toward sense objects. The following are causes of Asrava or influx of good and evil karma:

• Mithyatva - ignorance

• Avirati - lack of self restraint

• Pramada* - unawareness or unmindfulness

• Kasaya - passions like anger, conceit, deceit, and lust

• Yoga - activities of mind, speech, and body

* Some Jain literatures mention only four causes of Asrava. They include Pramad in the category of Kasaya.

4. Bandha (Bondage of karma):

Bandha is the attachment of karmic matter (karma pudgala) to the soul. The soul has had this karmic matter bondage from eternity because of its own ignorance. This karmic body is known as the karmana body or causal body or karma.

Karmic matter is a particular type of matter which is attracted to the soul because of soul's ignorance, lack of self restraint, passions, unmindfulness, activities of body, mind, and speech.

The soul, which is covered by karmic matter, continues acquiring new karma from the universe and exhausting old karma into the universe through the above mentioned actions at every moment.

Because of this continual process of acquiring and exhausting karma particles, the soul has to pass through the cycles of births and deaths, and experiencing pleasure and pain. So under normal circumstances the soul can not attain freedom from karma, and hence liberation.

When karma attaches to the soul, its bondage to the soul is explained in the following four forms:

• Prakriti bandha - Type of karma

• Sthiti bandha - Duration of attachment of karma

• Anubhava bandha - Intensity of attachment of karma

• Pradesa bandha - Quantity of karma

Prakriti Bandha:

When karmic matter attaches to the soul, it will obscure soul's essential nature of; perfect knowledge, perfect vision, bliss, perfect power, eternal existence, non-corporeal, and equanimity. The different types of karma obscures different quality or attributes of soul. This is known as Prakriti bandha.

Prakriti bandha is classified into eight categories, according to the particular attribute of the soul that it obscures.

1. Mohniya karma

It generates delusion in the soul in regard to its own true nature. The soul identifies itself with other external substances and relationships.

2. Jnana-varaniya karma

It covers the soul's power of perfect knowledge.

3. Darasna-varaniya karma

It covers the soul's power of perfect visions.

4. Antaraya karma

It obstructs the natural quality or energy of the soul such as charity and will power. This prevents the soul from attaining liberation. It also prevents a living being from doing something good and enjoyable.

5. Vedniya karma

It obscures the blissful nature of the soul, and thereby produces pleasure and pain.

6. Nama karma

It obscures the non-corporeal existence of the soul, and produces the body with its limitations, qualities, faculties, etc.

7. Gotra karma

It obscures the soul's characteristics of equanimity, and determines the caste, family, social standing, and personality.

8. Ayu karma

It determines the span of life in one birth, thus obscuring soul's nature of eternal existence.

Ghati karma and Aghati karmas:

The above eight karmas are also categorized into two groups, known as ghati karma which subdues the qualities of the soul, and aghati karma which relates to physical body of the living beings.

Ghati Karmas

Jnana-varaniya, Darasna-varaniya, Mohaniya, and Antaraya karmas are called ghati karmas (dangerous karmas) because they obscure the true nature of the soul, which is, perfect knowledge, power, vision and bliss.

Aghati Karmas

Ayu, Nama, Gotra, and Vedniya karmas are called aghati karmas. They do not obscure the original nature of the soul. However, they associate with the physical body of the soul.

GHATI KARMA

Jnana varaniya karma	Covers the soul's power of perfect knowledge.
Darasna varaniya karma	Covers the soul's power of perfect visions.
Mohniya karma	Generates the delusion in the soul in regard to its own true nature. The soul identifies itself with other eternal substances and relationships.
Antaraya karma	Obstructs the natural quality or energy of the soul such as charity and will power. This prevents the soul from attaining liberation. It also prevents a living being from doing something good and enjoyable.

AGHATI KARMA

Vedniya karma	Obscures the blissful nature of the soul and thereby produces pleasure and pain.
Nama karma	Obscures the non-corporeal existence of the soul and provides the body with its limitations, qualities, facilities, etc.
Gotra karma	Obscures the soul's characteristics of equanimity and determines the caste, family, social standing, and personality.
Ayu karma	Determines the span of life in one's birth, thus obscuring the soul's nature of eternal existence.

When a person destroys all of his ghati karmas, he attains keval-jnana. At that time he is known as Arihant or Tirthankar. However, he continues to live his human life until all his aghati karmas are destroyed. He attains liberation only after his death, at which time all of his aghati karmas are destroyed.

There are four sub-types of age determining karma:

Infernal Age Determining         -   Narak ayushya Karma

Sub-Human Age Determining  -   Tiryancha ayushya Karma

Human Age Determining          -   Manushya ayushya Karma

Celestial Age Determining        -   Dev ayushya Karma

Quantity of the Bondage of Karmas (Pradesha Bandha)

If the physical vigor of our activities is weak, then we accumulate a smaller number of Karman particles, but if the physical vigor is stronger, then we accumulate a larger number of Karman particles on our soul. The higher the number of Karman particles bonded, the stronger is the resultant effect.

Duration of the Bondage of Karmas (Sthiti Bandha)

The duration of karmic particles on the soul is decided by the quality of our passions at the time of our activities.If our desire for the activity is mild, then the duration of the bondage will be for a short time.On the other hand if the passions are stronger, the duration of the bondage will be for a long time.The minimum time could be a fraction of a second and the maximum time could be thousands or even millions of years.

Intensity of the Bondage of Karmas (Ras Bandha)

The  intensity  of  karmas  depends  upon  how  intense  our  passions  are  at  the  time  of  our activities.The lesser the intensity of our passions, the less strong is the resulting effect of the karma; the greater the intensity the stronger the resulting effect is.

The tightness of the bondage of the karmas to the soul is categorized in four different kinds.

Loose Bondage: This is like a loose knot in a shoestring, which can easily be untied. The Karmas, which are attached loosely to the soul, can be easily shed off by simple austerities and repentance.

Tight Bondage: This kind of bondage needs some more effort to untie it.  Similarly, the Karmas, which are attached tightly to the soul, could be shed off with some effort like atonement.

Tighter Bondage: This kind of bondage needs even greater effort to untie it.  Similarly the Karmas, which are attached tighter to the soul, could be shed off with special effort like greater austerities.

Tightest Bondage: This kind of bondage cannot be undone, no matter how hard you work at it.Similarly the Karmas, which are attached so tight to the soul, cannot be shed off by any kind of effort b ut we have to bear their results for this karma to be shed off.

Some Arihants establishes the religious four fold order of Monks, Nuns, Sravaka, (male layperson), and Sravika (female layperson). These Arihants are called Tirthankaras. Other Arihantas who do not establish religious order but remain as a part of the existing order are known as ordinary Kevali. After nirvana (death) Arihantas become Siddhas.

All Siddhas are unique individuals, but they all possess perfect knowledge, vision, power, and bliss. Hence from the qualities and attributes point of view all Siddhas are same.

Sthiti Bandha

When karmic matter attaches to the soul it remains attached to the soul for a certain duration before it produces the result. The duration of the attachment is determined according to the intensity or dullness of the soul's passions or actions when the karma is being attached to the soul. After producing the result, karma will separate from the soul.

Anubhava Bandha or Rasa Bandha

What fruits the karmic matter will produce are determined at the time of attachment by varying degrees of soul's passions.

Pradesa Bandha

The intensity or dullness of the soul's action determines the quantum of karmic matter that is drawn towards the soul for attachment.

Asrava and Bandha, are closely related.  In a way these two fundamentals are two aspects of the same phenomenon pertaining to bondage of Karma. The term asrava is made up of two words, ‘Aa, meaning from all sides and ‘Srav’ meaning dripping in.So asrava, which is also spelled as ashrava, means inflow of Karma.Bandha means bondage of incoming Karma with the soul.

As explained earlier, every activity involves Karma.Whether one indulges in activity by mind, words or physical action, he does acquire Karma.  Since worldly soul continually stays involved in one or another activity, the resulting Karmas continue to flow towards it.Its involvement with activities, serve as asrava or doors through which Karmas enter.  Thus asrava of Karma continues to occur more or less incessantly.If the soul gets involved in virtuous activities, asrava  happens  to  be  of  wholesome  Karmas. If  it  is  involved  in  unwholesome  activities, asrava happens to be of unwholesome Karmas.This involvement mainly occurs because of defilements or Kashayas that exist in soul.

None of such situations really belong to the pure soul.They are not and in no case can become part and parcel of the pure soul.If one understands it correctly, one can remain unaffected by any given situation and stay in equanimity.The term correctly is very pertinent in this context, because the true nature of the soul happens to be pure, enlightened and full of blessed consciousness.  In  its pure state it is devoid of any defilement or Kashayas.As such,  the  soul  is  supposed  to  simply  observe  whatever  happens  as  a  result  of  operative Karmas and stay aware of any given situation without reacting to it in any way.Since time without beginning, worldly soul has stayed deluded about its true nature and has been conditioned to react to any situation with a sense of craving or aversion.If it does not react that  way  and  views  all  possible  situations  with  equanimity,  it  does  not  attract  new  Karmas and can avoid asrava or incoming of Karmas and the resulting Bandha.

Thus asrava and Bandha mainly occur on account of ignorance of the soul about its true nature. One may, however, question how any conscious person can be ignorant about one’s self.  The ignorance of the soul regarding its true nature, happens to be on account of its delusion.Its perception remains deluded, just as a drunken person stays deluded about himself.  This wrong perception is known as Mithyatva.On account of this delusion and ignorance, the soul views any given situation as the cause of its own happiness or unhappiness.If the situation is pleasing to the senses, the soul identifies itself with that feeling and craves for continuance of such situations.If it is unpleasing, soul identifies with the resulting unhappiness and tries to avoid it.  Thus it continues to react to different situations with the sense of craving or aversion.

These cravings and aversions are the defilements of the soul because they defile its true nature of staying in equanimity.  These defilements are expressed in the form of Krodha (Anger, enmity etc.), Mana (Ego and arrogance), Maya (Deception) and Lobha (attachment and greed).  These are known as the four Kashayas or four passions, which drag the soul downwards.  In addition to  these,  there  are  No-kashayas  or  semi  defilements  like  joy,  gloom,  affection,  disaffection, fear, disgust and certain sensual impulses.On account of these Kashayas and No-kashayas, the soul indulges in arrogance, greed, joy, affection, love etc. when it views any given situation as favorable.If it views the situation as unfavorable, it indulges in anger, deception, gloom, disaffection, fear, disgust etc.

5. Punya (Virtue)

The influx of karmic matter due to good activities of the mind, body, and speech with the potential of producing pleasant sensations is called punya or virtue. Activities such as offering food, drink, shelter, purifying thought, physical and mental happiness result in producing punya karma.

Punya  is acquired by meritorious or virtuous deeds and Päp  is acquired by evil or vicious acts.

As long as the soul is embodied with karma, it indulges in one or the other activity.   This activity  may  be  physical  or  mental  or  both.    It  is  possible  that  a  person  may  refrain  from physical activity for some time.   His mental apparatus however never rests.   It functions even when he rests or sleeps.  Every activity involves Karma and one has to bear the consequences sooner or later.   If one undertakes meritorious activity with the feeling of attachment, he earns Punya  or  Shubha  (wholesome)  Karmas;  if  he  indulges  in  evil  activity,  he  acquires  Päp  or Ashubha  (unwholesome) Karmas.    Depending  upon  the  intensity  and  accumulation  of wholesome Karmas, one may be blessed with happy and comfortable situations like, handsome and strong or beautiful and graceful body, good health etc.   Unwholesome Karmas on the other hand result in unhappy and miserable situations like ugliness, illness, poverty etc.   It is therefore generally accept ed that everyone should try to undertake meritorious activities and refrain from evil ones.

Many physical activities may be called either good or bad.   Organized societies endeavor to encourage beneficial or virtuous activities and to discourage the wicked or vicious ones.  There may also be legal provisions to forbid some of the manifestly wicked activities so as to maintain peace and order within society.   Some of the activities however cannot be clearly labeled as good or bad.   In the spiritual sense, the intention behind performing them, and the disposition in which an activity is performed, play an important role in deciding whether it would attract wholesome or unwholesome Karmas.   Let us examine this aspect with the help of an example.

Doctor and Burglar :

A burglar, for instance, comes across a person who he wants to rob.   He fatally stabs the person.   On the other hand, a patient with tumor in stomach is advised to undergo surgery. He goes to a surgeon who opens his belly with the surgical knife.  Unfortunately for the patient, the tumor is in a very advanced stage or there are other complications.   Consequently, the patient dies during surgery.   In both these cases a person hurts other person with a knife and the other person dies.   Does it mean that the burglar and the surgeon would attract the same type of Karma? This is not true.   The burglar’s activity is evidently sinful, while that of the surgeon is meritorious.

6. Pap (Sin)

The influx of karmic matter due to evil activities of the mind, body, and speech with the potential of producing unpleasant sensations is called papa or sin. Activities such as violence, untruth, theft, unchastity, attachment to objects, anger, conceit, deceit, lust result in producing papa karma.

Punyanubandhi Punya

Concepts of Punya and Pap are more or less identical with most religions.  The latter concept is however more subtly treated by Indian philosophies.They take into consideration not only the actual act but also the intention behind it.They are unanimous in adoring the meritorious intentions and activities and in condemning the sinful ones.As explained above, one may obtain  material  happiness  and  comforts  as  a  result of  wholesome  Karmas,  but  then  what? Material happiness does come to an end and comfortable situations do not last forever.  And then one has to undergo miseries unless one has in the meantime earned other Punya Karmas. This earning of new Punya Karma while enjoying the fruits of earlier ones is known in Jain terminology  as  Punyanubandhi  Punya. In  summary,  while  enjoying  the  fruits  of  wholesome Karmas one acquires further wholesome Karmas.

Papanubandhi Punya

While enjoying the fruits of Punya or wholesome Karmas, one may acquire Pap Karmas is called Papanubandhi Punya.  Very few people endeavor to earn Punyanubandhi Punya, because most of the people are infatuated by happiness and comforts.By virtue of infatuation they indulge in unwholesome activities.This type of action is known as Papanubandhi Punya or wholesome Karmas leading to unwholesome activities.Misery is thus destined for them in the end.

Punyanubandhi Pap

While suffering the consequences of Pap or unwholesome Karmas, one may acquire Punya Karmas is called  Punyanubandhi Pap.As a consequence of Pap Karmas, a person does undergo varying degrees of miseries.If however that person realizes that his miseries are the consequence of his previous Karmas, he will bear the miseries calmly and with a sense of detachment and objectivity.He will tolerate pain and misery with equanimity. This attitude will  earn  him  Punyas. This  action  is  known  as  Punyanubandhi  Pap. In  Summary,  while suffering for unwholesome Karmas one acquires wholesome Karmas.

Papanubandhi Pap

While suffering the consequences of Pap or unwholesome Karmas, one may acquire Pap Karmas is called Papanubandhi Pap.  Most of the people who suffer miseries blame some one else or some extraneous factors for causing miseries.  They indulge in anger, jealousy, animosity etc., and react violently or wron gly to the pain and miseries. Thus, they  acquire new unwholesome Karmas or Pap.  This type of action of such people are therefore known as Papanubandhi Pap or unwholesome Karmas leading to further accumulation of unwholesome Karmas.

The  wholesome  as  well  as  unwholesome  Karmas  cause  bondage  to  which  the  soul  gets chained.If unwholesome Karmas are shackles of iron, wholesome ones are those of gold. Both  of  them  gets  in  the  way  of  the  soul’s  liberation  and  eventually  even  the  wholesome Karmas  must  be  avoided  to  attain  liberation.  However,  wholesome  karmas  are  needed  to proceed on to the path of liberation.

One should understand that the wholesome karma (Punya) is a meritorious deed done with a feeling of self-satisfaction and accomplishment.However if the same deed done without the feeling of accomplishment and attachment, then it is not a Punya but the action or deed is considered the true nature of a person.No karma can attach to a person if his/her action is done without any attachments or feeling of accomplishments.This can be done by cultivating a sense of detachment in all situations, favorable as well as unfavorable.

No  situation  lasts  forever  and  every  conceivable  situation  come  to  an  end  sooner  or  later. Why get infatuated or feel miserable in a situation, which is ephemeral? If a person stays tuned to such a detached attitude and maintains equanimity, he does not attract new Karmas. His earlier Karmas would steadily drip off as he bears their consequences.In due course he will shake off all Karmas and proceed on the path of liberation.Unfortunately, however, it is not possible for a worldly soul to stay continuously tuned to its true nature for very long.The seers  have  stated  that  no  one  can  continuously  concentrate  on  any  object  more  than  two Ghadis or 48 minutes.Beyond that time the attention of the aspirant gets diverted.Thus after staying tuned to true nature, attention reverts to other aspects.During periods of such reversals it is better to be involved in wholesome activities rather than indulging in unwholesome ones.Therein lies the preference of Punya Karmas over Pap Karmas.

SAMVAR AND NIRJARA

Samvar means prevention of the incoming Karmas

Nirjara means the eradication of acquired Karmas

Both are to be resorted to and are therefore considered Upadeya.  We should continually strive to achieve Samvar and Nirjara.   They are meant to guide us in adopting the right conduct. After all, the purpose of studying religion is to learn the appropriate mode of behavior so as to attain salvation in the end.   Samvar and Nirjara describe the ways one can use to prevent the Karmic bondage and to get rid of Karmas in order to gain liberation.  If bondage of Karma is considered a disease that afflicts the soul and asrava the door through which the disease enters, Samvar is the prevention of the disease and Nirjara is the cure.   Since prevention is better than cure, let us first examine how to prevent the influx of Karmas.

7. Samvara - Arrest of Karma

The method that stops fresh karma from attaching into the soul is called samvara. This process is a reverse process of asrava.

It has been stated earlier that a living being happens to be in various situations due to its Karmas.One has to accept the given situation with a sense of equanimity.If he views it dispassionately without in any way reacting to it, operative Karmas are exhausted in due course and he does not acquire new Karma.Worldly soul is however conditioned to react to any given situation favorably or unfavorably.If the situation is to his  liking, he feels happy over it and craves for its continuation.  He usually tends to think that the happy situation is a result of his efforts and takes pride  for it.He may also think that people who are unhappy, have to blame themselves for their miseries; because in his opinion they  lack or do not put enough effort into improving their condition.As such, his success may lead him to such a level of pride and grandiosity that it would be hard for him to cultivate a sense of compassion for the miseries and unhappiness of others.His arrogance may also make him prone to develop a sense of disgust and contempt for the miserable.

If the situation is not to one’s liking, the person feels unhappy and strives to make it better. There is nothing wrong in striving to improve a given situation.Unfortunately people do not mind resorting to foul means for this purpose.An ordinary person usually tends to think that some extraneous factors or some people have contrived to create the unhappy conditions or they  are  otherwise  instrumental  in  bringing  unhappiness  and  misery  to  him. As  such,  he harbors ill feeling for them and cultivates a sense of jealousy or hostility towards those whom he suspects of being responsible for his misery or unhappiness.Thus, an ordinary person is conditioned to interact to any given situation with a sense of craving or aversion.

Wrong perception, absence of restraint, indolence and passions are the main causes of the influx of Karmas.Craving and aversion lead people to indulge in such defilements from time to time.Of all these, the four Kashäyas of Krodha, Mäna, Maya and Lobha are the principal defiling factors.If the soul avoids them, it can stay in equanimity in all-conceivable situations. It can prevent the influx of new Karmas while facing the consequences of the current operative Karmas.This is similar to closing all openings of our house when dirt and trash happen to be flung inside due to a tornado.Staying in equanimity may not be as easy as closing the doors.It should not however be too difficult, and it does not mean that one should not make an effort to change a given situation.Making effort is also Karma and if that Karma happens to give instant results, the situation may change.One should avoid the sense of pride and arrogance in favorable circumstances and stop blaming anything or anybody else for unfavorable  circumstances. In  short,  one  should  have  the  right  perception  so  as  to  avoid indulging in Kashäyas in all circumstances.Staying free of Kashäyas is Samvar and it helps prevent the inflow of new Karmas.

The method that stops fresh karma from attaching into the soul is called Samvar.  This process is a reverse process of Äsrava.It can be accomplished by constant practice of :

• Right belief

• Observance of vows

• Awareness

• Passionlessness

• Peacefulness of vibratory activities

Jain literature explains 57 practical ways, a person can stop the influx of karma.

Name	Types
Samitis       - Carefulness	5
Guptis        - Preservation	3
Yati Dharma - Religious Virtues	10
Bhavna       -Reflections or Thoughts	12
Parishaha - Subduing of Suffering	22
Charitra    - Conduct	5
Total	57

57 Total

Five Samitis (Carefulness):

Five Samitis (Carefulness): Samitis purify the actions

Irya Samiti	Proper care in walking
Bhasha Samiti	Proper care in speaking
Eshna Samiti	Proper care in begging
Adana Nikshepa Samiti	Proper care in taking and keeping
Utsarga Samiti	Proper care in disposing waste

Guptis prohibits sinful activities

• Three Guptis (Preservations)

Mano Gupti	Proper control over Mind
Vachan Gupti	Proper control over Speech
Kaya Gupti	Proper control over Body

Ten Yati Dharma (Religious Virtues)

Kshama	Forbearance, Forgiveness
Mardava	Modesty, Humility
Aarjava	Straightforwardness, Candor
Saucha	Contentment
Satya	Truthfulness
Samyam	Self-Restraint, Control of Senses
Tapa	Austerity, Penance
Tyaga	Renunciation
Akinchanya	Non-attachment
Brahmacharya	Celibacy, Chastity

Twelve Reflections (Thoughts, Bhavna, or Anupreksa):

Anitya Bhavna	Impermanence of the world
Asarana Bhavna	No one provides protection
Samsara Bhavna	No permanent relationships in the universe
Ekatva Bhavna	Solitude of the soul
Anyatva Bhavna	Separateness
Asuci Bhavna	Impurity of the body
Asrava Bhavna	Influx of karma
Samvara Bhavna	Stoppage of the influx of karma
Nirjara Bhavna	Shedding of karma
Loka Bhavna	Transitoriness of the universe
Bodhi-durlabha Bhavna	Unattainability of the right faith, knowledge, and conduct
Dharma Bhavna	Unattainability of true preceptor, scriptures, and religion

Reflections on Universal Friendship (additional reflections):

Maitri	Amity
Pramoda	Appreciation
Karuna	Compassion
Madhyastha	Equanimity

8. Nirjara - exhaustion of the attached karma

The attached karma exhaust themselves by producing their results when it is time for them to do so. At that time new karma attach to the soul.

Unless the attached karma are exhausted before they start producing the results, it becomes difficult for the soul to be free.

Therefore, it is necessary to exhaust all karmas before their maturity. This is done by rigorous austerities and penance. This process is called nirjara.

There are twelve types of nirjara defined in the Jain scriptures. They are divided into two groups; external nirjara which disciplines the human body against passions and desires and internal nirjara which purifies the soul. The internal nirjara is the true austerities because it exhausts the attached karma before their maturity from the soul.

Eradication of previously acquired Karma is Nirjar.This is similar to cleaning the inside of the house after closing the doors to prevent incoming dust, trash etc.Previously acquired Karmas that become operative get exhausted as they mature.When Karmas get exhausted on their own after giving the end results and no active effort was made to eradicate them, it is known as Akm Nirjar.This type of Nirjar is automatic.Accumulated Karmas, which are not currently operative, continue to stay with the soul in a dormant state due to bondage. Efforts such as penance, austerity etc. can eradicate them before they become operative.  This process of eradication by deliberate effort is Sakm Nirjar.

Jain  scriptures  lay  a  considerable  emphasis  on  austerities,  i.e.  Tapa. In  Tattvrtha-sutra, chrya Umsvti states: ‘Tapas Nirjar Cha’ It means that Nirjar can be achieved by Tapa or austerities.Jains are therefore encouraged to perform Tapa.Tapa is usually taken as and is equated with fasting.Jains therefore fast longer to achieve Nirjar.It is generally overlooked that our scriptures have described 6 types of internal and 6 types of external Tapa. Fasting  is  only  one  of  them. Three  stanzas  from  the  Panchchr  Sutra,  which  are  very pertinent in this respect, state as follows:

Internal and external Tapa laid down by the Seers is of 12 types. When they are observed while staying unperturbed and without any other consideration, it is known as Tapchr or code of austerity.

Fasting,  eating  less  than  needed,  curtailing  desires,  relinquishing  tasty  foods,  bearing physical pain and braving discomfort constitute the six types of external Tapa.

Repentance, reverence, rendering service, self-study, meditation and renunciation constitute the six types of internal Tapa.

When  we  talk  of  Tapa  as  a  means  for Nirjar,  we  mean  internal  Tapa. External  Tapa  is important as long as it is helpful and is conducive to internal Tapa.In practice we hardly think of internal Tapa and usually feel content by observing fasts or Anashan, the first of the six external austerities.  Ashan means eating and Anashan means non-eating or fasting.  Thus eating and non-eating are physical phenomena.As long as the body survives, it is going to need food.The body can survive for some time without food.One however tends to get conditioned to eating at regular intervals.In order to inhibit this conditioning, it is useful to fast from time to time.Thus fasting is also very important.

The term ‘Upvas’ that we generally use for fasting is not synonymous with Anashan.‘Upa’ means closer and ‘Vas’ means abode.Thus Upvas really means abiding in proximity with or in tune with the soul.If a person sincerely tries to stay in accordance with the real nature of soul, he cannot indulge in any sense of craving or aversion.As such, he would stay away from all defilements and achieve a very high level of Nirjar.Thus Upavs in the true sense of the term amounts to right activity and is one of the important way to eradicate Karmas. We however hardly observe that kind of Upvas.It is wrong to believe that Upvascan be observed simply by abstaining from food. When someone observes the penance of Upvas, he should spend his day in meditation, prayers, and spiritual activities.

As previously mentioned Jain scriptures define twelve ways to perform austerities, which are the principal ways to achieve Nirjar. These are further categorized six external and six internal austerities.

External Nirjara:

Anasan	Complete abstinence of eating any food and drinking liquid for certain time
Alpahara or Unodary	Reduction in the quantity of food one normally eats
Ichhanirodha or Vritti Sankshep	Limiting the number of food items to eat and material things for use
Rasatyaga	Complete abstinence of eating or drinking juicy and tasty foods such as honey, alcohol, butter, milk, tea, sweets, juice, etc. (no attachments to the taste of the foods)
Kayaklesa	Live and travel on bare foot in a severe heat and cold weather condition; remove hair with the hand
Samlinata	Sitting in a lonely place in due postures with senses and mind withdrawn inwardly

Internal Nirjara:

Prayaschita	Repentance for the breach of vows for spiritual purification
Vinaya	Politeness (appropriate behavior) towards teachers and elders
Vaiyavrata	Rendering selfless service to the suffering and deserving
Svadhyaya	Studying and listening of religious scriptures
Dhyana	Religious meditation
Kayotsarg or Vyutsarga	The ultimate internal austerity where the activities of body, speech, and mind are withdrawn. The body is fixed without movement, the speech is fixed by means of silence, and the mind is fixed by means of sublime meditation. This nirjara destroys all karmas.

9. Moksha:

Moksha is the liberation of the soul after complete exhaustion or elimination of all karmas.

A liberated soul regains totally its original attributes of perfect knowledge, vision, power, and bliss. It climbs to the top of Lokakas and remains their forever in its blissful and unconditional existence.

It never returns again into the cycles of birth, life, and death.

This state of the soul is the liberated or perfect state, and this is called "Nirvana."

Summary

Jainism  does  not  believe in  a  Creator. All  liberated  souls  are  Gods  according  to  Jainism.  However, since Tirthankars show us and lead us to the path of liberation, they are considered Gods (before their total liberation from karmas) to whom we pray and revere.Tirthankars have said that nothing can be created out of nothing and the original substances or matter, as science would call it, is indestructible.Every such substance exists of its own, with its own properties and continues to exist in one form or another.Whatever products we come across are merely transformations, not creations.They are produced out of something that existed before.  Jainism believes in six original substances of which soul is the only conscious substance.Jainism is concerned with the soul’s well being and happiness.All living beings are embodied souls.Every soul is an independent entity and has been undergoing cycles of birth and death as a result of the bondage of Karma.

For liberation of the soul, Jainism does not look for whim or favor of an Almighty.Its concept of liberation is totally different.Material or situational happiness is not everlasting.  True happiness  lies  within  the  soul.Whatever  happiness  we  experience  in  life  is  due  to  the existence of the soul within the body.No dead body has ever experienced happiness or any other feeling.It is not the property of the physical body to experience anything.Happiness is the inherent property of the soul.  This inherent happiness does not manifest itself on account of physical and mental limitations resulting from the bondage of Karma.  Everlasting happiness can manifest itself when soul shakes off all its bondage.

For this purpose we study the nature of soul, the bondage of Karmas that obscure and obstruct the manifestation of its inherent properties, and how to shake off the bondage.We saw that the soul is a substance on its own.It is eternal. It acquires bondage on account of asrava of  Karmas  that  can  be  prevented  by  Samvar  and  eradicated  by  Nirjara.This  eradication process has two stages.The State of omniscience or Kevaljnan is attained when one totally overcomes delusion and all Ghati or defiling Karmas are destroyed. .  After attaining Kevaljnan one may continue to live if he still has to destroy ayu, Nam, Gotra and Vedaniya Karmas. These four are Aghati Karmas that are destroyed only upon death. For instance, Lord Mahavir lived for 30 years after attaining Kevaljnan.

With the destruction of Aghati Karmas, the soul attains ultimate liberation.This is the final state which is known as the state of Siddha.Since there is no more Karmic bondage, the soul is forever freed from the cycle of birth and death.It is now a pure a consciousness whose nature of infinite enlightenment and infinite happiness manifests by itself, because there are no longer any factors that obstruct or inhibit its full manifestation.  Even a casual reflection of  our  routine  experience  would  indicate  that  desire  is  the  cause  of  all  miseries,  problems and unhappiness.In the liberated state, where there is no body, there are no requirements, and  hence  there  is  an  eternal  happiness.That  state  of  no  desire  is  the  blissful  state  of liberation.

Until the soul gets rid of all Karma, it has to continually go through the cycle of birth and rebirth.Arihantas  are destined to be liberated and Siddhas  have achieved salvation.We therefore  worship  them.In  common  parlance,  they  are  Jain  Gods.They  do  not  bestow liberation or any other favoron worshippers.Liberation is to be gained by one’s own efforts.  Listening to the teachings of Arihantas, provide directions for attaining liberation.Devotion to them and to Siddhas simply  provides incentive for the aspirants to  strive for the attainment of ultimate happiness.They serve as ideals for devotees.

It is natural to question: ‘What is the form and shape of the liberated soul?’ ‘Where does it stay,  move,  rest  or  sleep?’ “What  does  it  do?’ Answers  are  simple.Not  being  a  physical entity, it has no form; it does not move and does not need rest or sleep.Being intangible, its shape is invisible; but the seers have stated that its size and shape would be equal to 2/3rd the size and shape of the one in the last life immediately prior to liberation.Now being free of all bondage, it rises up in space and stops at the top of Lokakash.That part of the space is known in Jain terminology as Siddhashila, the abode of liberated souls.Beyond that it is Alokakash where there is no Dharmastikaya.So there is no movement beyond that point. Liberated souls continually stay engrossed in their true nature of infinite knowledge, infinite perception, infinite energy, and infinite bliss.That state is permanent.

Now,  let  us  use  a  simple  analogy  to  illustrate  these  Tattvas.There  lived  a  family  in  a farmhouse.They were enjoying a 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.Before they could close all the doors and windows, lots of dust came into the house.  After closing all 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 Nine Tattvas as follows:

1. Jivs are represented by the living beings.

2. Ajiv is represented by the non living beings.

3. Punya is represented by worldly enjoyment resulting from the nice cool

4. Pap is represented by worldly discomfort resulting from the sandstorm which brought dust into the

5. asrava is represented by the influx of dust through the doors and windows of the house, which is similar to the influx of Karma particles to the soul.

6. Bandha is represented by the accumulation of dust in the house, which is similar to bondage of Karma 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 Karma 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.

Note : Above content have been taken from multiple jain sites.