What are the different Jain Fundaments?

Jain philosophy can be described in various ways, but the most acceptable tradition is to describe it in terms of the Nav Tattvas or nine fundamentals. They are:
        

1. Jiva (soul)
2. Ajiva (non-living matter)
3. Punya (results of good deeds)
4. Paap (results of  bad deeds)
5. Asrava (influx of karmas)
6. Samvar (stoppage of karmas)
7. Bandh (bondage of karmas)
8. Nirjara (eradication of karmas)
9. Moksha (liberation)

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, 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-Tattvas as follows:

1. Jivas are represented by the people.
2. Ajiva is represented by the house.
3. Punya is represented by enjoyment resulting from the nice cool breeze.
4. Paap is represented by 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 accumulated karmic particles from the soul.
9. 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)   Paap : By undertaking bad activities, we incur paap 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 paap 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.