In Jainism, when people say “Pandav” they usually mean the Pandavas from the Mahabharata (Yudhishthir, Bhim, Arjun, Nakul, Sahadev). Their story is told differently in Jain texts compared to the popular Hindu version.

Here is a very simple Jain view of the Pandavas:

1. Historical / great souls, not gods or avatars

- In Jain tradition, the Pandavas are seen as great human beings (maha-purush), powerful kshatriyas with a lot of punya and paap, not as incarnations of any god. - Jainism does not accept the idea of God taking birth as an avatar, so the whole Mahabharata story is read as karmic drama of souls, not divine play.

1. Part of the Jain Mahabharata tradition

- Jains have their own versions of Mahabharata in texts like various Jain Mahābhārata / Harivansha / Trishashti Shalaka Purush Charitra (names differ by sect and author). - The basic frame (Kaurav–Pandav conflict, Krishna, Kurukshetra, etc.) remains, but details are changed to fit ahimsa, karma and moksha.

1. View on violence and war

- In popular Mahabharata, Pandavas are heroes of a huge, violent war. - Jain dharma sees all killing (even in “dharma-yuddha”) as bondage-creating karma. - So, Jain retellings show: - The terrible karmic result of war, pride, anger and attachment. - Even “good” side warriors accumulate heavy paap through violence.

1. Spiritual turning point and renunciation

- In many Jain versions, after the war the Pandavas repent deeply. - They accept the futility of power and kingdom, develop vairāgya (detachment). - They take diksha (become monks) under Jain acharyas / munis (names differ by text). - Through tapas (austerity), samyak darshan–jnan–charitra (right faith–knowledge–conduct) they burn their karmas. - Finally, the Pandavas attain higher spiritual states, and in some traditions attain moksha.

1. Relationship with Krishna in Jainism

- Krishna is treated as a Vasudeva (great heroic world-conqueror) in Jain cosmology. - He is extremely powerful and clever, but still bound by karma. - The Pandavas are his relatives / associates in the same karmic web, and all face the results of their own actions.

1. Key differences from non‑Jain telling

- No one is an avatar of God; all are dependent souls (jiva). - The focus is not on “victory in war” but on: - How anger, greed, pride and deceit lead to war, and - How renunciation and right conduct lead to liberation. - The end of the story is spiritual: renunciation and progress towards moksha, not just ruling Hastinapur.

If by “Panadav” you meant something else (like a specific Jain term, place, or ritual name), that would be a different topic, but in Jain context this word almost always points to the Mahabharata Pandavas understood through Jain darshan, karma, ahimsa and moksha.