Jainism Jainism

Introduction to Jainism

PUBLISHERChamanlal Vora - President

Bhagwan Mahavir 2600 Janmkalyanak MahotsavSameeti Ghatkopar

Vardhaman Sthankwasi Jain S. Sangh,Jainacharya Dungarsihji Chok, Hingwala Lane,

Ghatkopar (East), Mumbai - 400 077

JAINISM

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- Gunvant Barvalia

Jainism Jainism

Introduction to JainismThe four fold (chaturvidh sangh) of the whole of India and

entire Jaina community of the world as well as several institutionsare engaged in specific programmes to celebrate the 2600thyear Janma kalyanak Mahotsav (great festival) of our LastTirhankar Lord Mahavir, through variety of programmesthroughout the year. It is also decided that a specific publicationshould be carried out on this occassion through the our InstituteOne of them was to publish a booklet giving the introduction ofJainism.

The introduction of Jainism, in short, can be summarisedas “Samata and Jayana” who is Jina ? He who wins oversenses and wishes is Jina. Each and every soul who wins overinternal enemies of Karmas is Jina, and to adore such Jina iscalled Jaina. But these are only introductory words, it is difficultto give introduction of a Jainism within 40-50 pages. Thousandsof volumes are written over each and every Jain principle. Inshort, the introduction, is as difficult as that to collect stars ofthe sky in a basket. But if we collect little water from the seain cavity formed by Joining hands, however, as that waterrepresents the whole sea, it is very much similar with regards tothese introductory pages.Abridged introduction is mentionedabout elements, principles Agamas and other Literatures onJainism in the said book let. All are pupils of Mahavir whoobserve Jainism. There are sects and Gachcha based onconduct, language, state and of arrangement, and there areseveral Jain units, the efforts were made to give introduction, inbrief, for them. The true introduction of the religion settled in itsapplication and experience. The religion is “one who observesthe religion”. It would be considered as successful co-operativeattempt to go towards the steps forward to temple of spiritualconduct, by these introductory pages.

Considering the present situation, the human being expects

the bliss, in such days, the introduction of Jainism is very muchnecessary either for Jains or non-Jains. As mentioned byprominent lawyer Nani Palkhiwala with more words,transperancy, and clarity he says, “Every human being wouldhave necessity of Jaina religion in the forth coming century. Thetwenty first century would be of Jainism.”

We received the guidance of the secretary of conferenceand learned editor of Jain Prakash, Shri Vrajlal Gandhi in thiswork. We thank him for the same. The figures pertaining toshasan parivar were obtained from the entire Jaina chaturmasList (Babulal Jain). In writing this book I received co-operationfrom my wife Dr. Madhuben Barvalia.

601, Smeet Apartment Gunvant BarvaliaUpasraya Lane,Ghatkopar (East),Mumbai - 400 077.

Jainism Jainism

Navkar MahamantraNamo Arihantanam

Namo Siddhanam

Namo Aayariyanam

Namo Uvajjhayanam

Namo Loye Savva Sahunam

Eso Pancha Namukkaro Savvapavappanasanno

Mangalanam cha Savvesim Padhamam Havai Mangalam

(This salutations to the five is destructive of all sins and is themost auspicious amongst all the auspicious).

Jainism is an ancient philosophical tradition of Indian culture. Itis universally accepted that mantra has immense power. The veryfirst mantra of Jainism is Navkar mantra. Its word-power isefficacious. This mantra is universal, virtue-worshipping and non-sectarian. The first entity of this mantra is Arihant Paramatma,they have destroyed all the passions and has shed-off the karmas.By attaining pure and supreme knowledge they have shown the pathof self-purification to all the living-beings. Arihanta achieves thestatus of Siddha when all the karmas are destroyed and are in astate of Supreme Bliss. This is the second entity and Siddha parmatmaare to be worshipped. Acharyas, the third entity observes five greatvows and also inspired others to adopt these vows. Upadhayas thefourth entity are to be worshipped. They are erudite exponents ofscriptures and imparts the light of knowledge to the seekers. Thefifth entity Sadhus are proceeding on the path of spiritualdevelopment. With devotion to all the five entities we should chantthis mantra. The purpose of mantra-chanting is to offer heart-feltreverence. This mantra is not merely a collection of dictionary words,but is a nectar of hearty devotion. Its very recitation gives cool andcalm vibrations to the perturbed mind. When we chant this mantrafrom the depth of the navel, hard rock-like passions lying latent since

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Jainism Jainismtime immemorial gets crushed and are destroyed. Physical pain andmental agonies can be removed. Inner peace and harmony isachieved. Contemplation of this mantra is not merely a chintamani[mythologically a wish-fulfilling gem] but it is beyond this.

At Lonawala there is a Vedanta Ashram founded by Vigyanandji.The author took a visit there. This ashram is well-equipped whichshows the efficacy of mantras on the screen of the T.V. Variousmantras were related and when they were measured on theequipments, the highest efficacy was proved to be of Navakar Mantra.Though not even a single Sadhaka belonged to the Jain tradition.

Repeated chanting of Navakar mantra, contemplation of Arihant,Siddha, Acharya, Upadhyay and Sadhus, reciting and salutations tothem is to be aspired. Meditation of noble and pure thoughts willlead the flow of life towards sublimity.

The miraculous narrations related to Navakar mantra is found inmany Jain stories. It is not merely miracles of legends but above thislies the scientific findings, physiological facts and its reality. Continuousgood and positive thinking checks wicked and negative forces. Thisfact is well accepted by the modern psychology.

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Antiquity of JainismJainism is one of the ancient religion of India. Since time

immemorial, Jain religion has been propounded by twenty-fourTirthankaras. Presently this is an era of the twenty-fourth Tirthankarthat is Lord Mahavira and in the forthcoming aeons the series oftwenty-four tirthankaras shall ever continue.

In this cyclic aeon of Avsarpini of twenty-four tirthankaras, thevery first Tirthankar was Lord Adinath. He had taught the art of "asi,masi and krushi'. For self-protection he taught the use of sword andother weapons. For writing, he showed the use of pen and ink. Forsustenance of the body, he taught agriculture hence, the means ofagriculture, business and self-protection was imparted by him, which

are the most important aspects for livelihood, Brahmi and Sundarihis daughters contributed different forms of art. The morals of marriageand the ideals of married life was attributed by Adinath. Thus, theseeds of humanity and culture were sown.

2,600 years ago Loard Mhavira was born on this earth. He wasthe last in the line of twenty-four tirthankaras, Jain Dharma (religion)was propounded by Him in this era.

During the period of Lord Mahavira, in the name of religiousceremony, 'Yagna' (Sacrificial rites) were conducted wherein 'Hinsa'(killing of animals) was in practise. Cultural values were transgressedby perversion. At the very sight of 'hinsa (violence) Mahavira’s heartwas full of sympathy, he expressed a loud calling for Ahimsa andonce again established Sramana Sanskruti (Sramana tradition whichemphasized ahimsa, non- violent attitude).

Looking into the lives of all the Tirthankars, their period, theirsermons, it is to be noted that in their respective life their ideals were,'Tyag' (renunciation) 'Sadachar' (noble conduct) 'Sanyam' (selfrestraint) ;Satya' (truth), Paropkar (welfare of others) and throughself-purification have attained enlightenment. Thus, they endeavourfor the welfare of others. This is the ideal of their life.

In various regions, at various times, in different aspects of lifewhat has been observed is the similarities of the Shraman traditionwhich is like a luminous imprint originated on the vast domain ofAryan culture.

In the present era the names of the twenty four tirthankaras are :

1. Adinath (Rishabhadeva) 2. Ajitnath

3. Sambhvanath 4. Abhinandan

5. Sumatinath 6. Suparshvanath

7. 8. Chandraprabhu

9. Suvidhinath 10. Shitalnath

11. Shreyanshnath 12. Vasupujya

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Jainism Jainism13. Vimalnath 14. Anantanath

15. Dharmanath 16. Shantinath

17. Kunthunath 18. Aranath

19. Mallinath 20. Munisuvrat

21. Naminath 22. Neminath

23. Parshvanath 24. Mahavir

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AGAMIn Jain tradition the authentic scriptures are technically known

as 'Agam'. The word agam is composed with the prefix 'a' and thesuffix 'gam', 'a' =from all sides, 'gam, = to know. 'a'=stated by Apta(by Tirthankar) g=collected by Gandharas (chief disciples) andpractised by Munis (monks). Agamas are the prime sources wherein pure and perfect knowledge of all the elements, their essence andcomplete knowledge is acquired.

To continue the flow of knowledge of Shraman tradition, ancientAcharyas have greatly contributed from time to time by their research,editing, recollecting and compiling the agamas. This is their uniquecontribution for the welfare of the entire humanity. Lord Mahavira,the benefactor of humanity all that he sermoned, great Gandharashearing that 'tripadi'[trio] compiled agamas. Reading, contemplatingand reciting of this Agamas dispels the darkness of ignorance andspreads the light of knowledge. In Jain agamas discerning description,synthesization of philosophy, ethics and thoughtfulness has beenreflected. We also find the glimpses of traditional Jain way of life,agamas acts as a guiding factor to liberate the soul from the bondageof karmas. Thus, the agamas are said to be the most valuabledocuments for self-purification.

Great Acharya Aryarakshit has divided all these agamas intofour categories. According to its contents. They are:

[1] Dravyanuyoga [Philosophy of Soul]

[2] Charananuyoga [Ethics and code of conduct of monks etc.]

[3] Ganitanuyoga [Astrology, Astronomy, Geography,Mathematics etc]

[4] Dharmanuyoga [Stories and traditional narrations]

The classification of the 32 agamas are as follows:

11 Anga Shastras 12 Upanga Shastras

4 Cheda Shastras 4 Mula Shastras

1 Avashyak sutra

11 Anga Sutra are:

[1] Acharang [2] Sutrakritang

[3] Sthananga [4] Samavayanga

[5] Bhagavati Sutra [6] Jnatadharmakatha

[7] Upasakdasanga [8] Antakritdashang

[9] Anuttarovvai [10] Prashnavyakrana

[11] Vipak

12 Upanga Sutras are:

[12] Uvvavaye [13] Rayapaseni

[14] Jivabhigam [15] Prajnapana

[16] Jambudvipaprajnapti [17] Chandraprajnapti

[18] Suryaprajnapti [19] Niryavalika

[20] Kappavadisiya [21] Pufiya

[22] Pufachuliya [23] Vinhidasha

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Jainism Jainism

4 Mula Sutras are:

[24] Dashavaikalik [25] Uttaradhyayan

[26] Nandi Sutra [27] Anuyoga Sutra

4 Cheda Sutras.

[28] Vyavahara Sutra [29] Bruhatkalp

[30] Nishith Sutra [31] Dashaskrutskhand and

[32] Avashyak Sutra

In this manner the 32 Agamas are accepted by the Sthanakwasitradition and the Terapanthi tradition. Among the twelve angas the12th anga Drshtivad is not available. The Swetamber Murtipujaktradition accepts 45 Agamas; i.e. to the 32,13 more are added(45).The names of the 45 agamas are as follows. 32 as above

(1) Pindniryukti-Oghanirukti (2) Mahanishid

(3) Panchkalp and 10 Prakarana Sutras; as

follows:

(1) Aatur Pratyakhyan (2) Bhaktiparijna

(3) Tadulvaicharik (4) Chandravedeyak

(5) Devendrastav (6) Ganividya

(7) Mahapratyakhyan (8) Chatur Sharana

(9) Sristav (10) Sanstarak

The Digambara tradition strongly believe that all the agamas arelost. They only accept scriptures composed by Acharya Kundkundetc. namely Samayasar Pravachansara etc. Apart from the abovementioned works, Tattvarthasutra by Acharya Shri Uma Swati is thesource book of Jain Philosophy and all the Jain sects accept it.

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SAMAYIK - PRATIKRAMAN- AVASHYAKJust as food etc is required to nuture the body in the same manner

of cleanse and purify the soul performance of Pratikraman two timesa day is essential, so only it is known as Avashyak Sutra which is thethirty-second agam. The six avashyaks are as follows:

(1) Samayika : To keep away from sinful activities and toaspire for the purification of soul, withdrawingfrom external and internal wrong-doings andof absorb in an equanimous state of mind isknown as Samayika.

2) Chouvisanthavo : After attaining a feeling of equanimity for allthe living-beings then one offers deepreverence to the Lord and also gratitude forshowing the path of Moksha (liberation). Afterthis one seeks atonement for 99 types ofAtichar (breaking of vows).

3) Vandana : The third avashyak is Vandana offering humblerevernce to the preceptor who is a boundlessbenefactor.

4) Pratikraman : Atonement of sins, self-contempt, repentingfor sinful activities , introspection etc. is thefourth avashyak pratikraman.

5) Kausag : Atonement for he committing errors whileperforming pratikraman, repenting for the sinscommitted in the past and present, observingthe process of self-purification.

6) Pachchakhan : After purifying the past sins and to check andguard the inflow of the sins is known asPratyakhyan. Pratyakhyan is that vow whichstops the inflow of Karmas (ashrava).

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Jainism Jainism

THE CARDINAL PRINCIPLES OF JAINISMAHIMSA, APARIGRAHA, ANEKANT

In Jain tradition, the principle of ahimsa is established on thebasis of psychology. Ahimsa is the essence of the sermons deliveredby Arhats (enlightened sages). It has been considered as an abodeof pure and perpetual Dharma. With the observance of ahimsa, virtueslike truth, non-violence, non-stealing, celibacy, and non-attachmentarises. Ahimsa is the acceptance for reverence of every living-being.Just as all the rivers merge into the sea, so too all the Dharmas aremergerd in Ahimsa. Vitaraga originates from Ahimsa.

Jainism minutely checks on "Parigraha". Parigraha becomes acrime when it is overlapped by intense possessiveness, insensiblecraving for the worldly pleasures. When the vow of APARIGRAHAcomes into practise with true faith the idealogy of genuine socialismwill be established in the society.

Parigraha has been classified as (1) external (2) internal. Externalparigrah are of nine types, namely gold, silver etc. Internal parigrahaare anger, pride etc. Jain Acharyas emphasize to renounce both theparigrahas.

Others views also may be true, any thought or belief should beperceived from various aspects. If one gives up one’s own mannerof manifestation but considers others views too then half the worldwill be in peace, this has been stressed by Jain philosophy throughAnekantvad. Mother and child, husband and wife, mother-in-lawand daughter-in-law, employer and employee, worker of two differentparties, public and leader, public and government, public andbureaucracy, two provinces or two nations, if all these look into anykind matter or opinion through the way of Anekant (multi-dimensionaltruths) then, most of the problems will be solved. Jainism has taughtthe principles of tolerance generosity towards others beliefs and viewsthrough respect and reverence of others. The practice of Anekant isthe foundation for the world-peace.� ................... � ................... � ................... � ................... � ...................

DIGAMBAR SECTIn Sanskrit 'dig' means direction. Direction is the only clad for

the body is a Digambar. Monkhood of Digambar sect is very tough.They are naked and are mostly in remote places or in forests. Theytake food and water only once a day in a standing position that tooaccording to the strict rules without the usage of bowls. If the laymanwho has to offer the food is not aware of the proper rules andregulations, then the monk has to observe fast on that day with silence.Nuns are know as Argika and wears white-robes only.

The first step towards moksha is samyak darshan (true-vision).Once when one achieves Samyaktva one's cycle of rebirths will soonend, and is sure to attain moksha (liberation). This is their faith.

Idol, worship-devotion-lighting lamps:

To understand the true nature of the souls importance is laid onSwadhyay (self-study) and Satsang (company of the virtuous).

However, everyday darshna of the Lord's idol and listening tothe discourses is also important. Oblations with pure water to Lord'sidol is performed everyday in the morning. Worshipping is done withthe follownig eight kinds of substances like pure water, sandal paste,rice, flowers, sweets, lamp, incease and fruits. In this worship all theTirthankaras, all the pilgrim centres, Acharyas, Upadhyayas, Munis,are worshipped with offering and Arti is performed.

Puja-Performance:

During dashlakshana Paryushana Parva, rituals of Dashlakshanadharmamangal is performed. Three times in a year the eight daysceremony of Panchmeru puja and Nandishwardham puja areperformed. On different occasions sixty-four riddhi mandal, fiveparmeshthi vidhan, panch-kalyanak vidhan etc. are observed.

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Jainism Jainism10 11

Jainism Jainism

Tirth Kshetras

Prilgrimage centres are Sammetshikhar, Champapuri, Pavapuri,Girnar, Kumbhojgiri, Gajapandha, Mulabhadri, Mangitungi,Shravanbelagola etc.

Special Features of Diagambar Sect

Among all the four states (gati) of life only in the human formmoksha can be achieved. Moksha can be achieved only after takingmonkhood and complete monkhood can be observed by men onlyand they only are authorized for moksha (not females).

Detailed and deep study of Jain Philosophy is offered by TodarmalSmarak Trust Sansthan in Jaipur. This course is of five years and isrecognized by the government. One can achieve the knowledge onJainism. Here, the students are well-trained to become Pandits(scholars). Pandits deliver lectures in Jainism in India and abroad.

Diagambar monks withdraw themselves from all the worldlyactivities and are only engrossed in the purification of the selfproceeding towards the path of moksha.

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DERAVASI - IDOL - WORSHIPPERSTemples of this sect are found all over India and also in

foreign countries. Their mode of worship and devotion isunique. Shravakas (laymen) worship Ashtaprakari puja (eighttypes) everyday. They offer salutatious before the Lord's idoland glorify with psalms and hymns. As per the occasion, ritualsare performed for various pujas like:

Snatrapuja - worship with oblationsPanch Kalyanak - worshipping and performing rituals for five

significant events of Tirthankaras.Vastu Puja - performing rituals related of architecture and

constructions.

Vedaniya Nivaran Puja Karma : Performing special rituals toovercome painful karmas

Antraya Karma : Performing special worship and rituals toovercome obstacle Rarmas.

Ek-soo-ath Abhishek : Performing 108 oblations.

Sattarbhedi: performing 17 types of puja

Rishimandal Puja, Siddha Chakra Puja, Arham Puja etc. arealso performed.

Shravakas observe all the vratas, chantings and penances asdepicted in Jain Dharma. The unique feature is the observance of'Upadhan Tapa' which is leading a muni- like dharma (monkhood)for 45 days. In Jain temples idols are specially decorated. This isknown as "Angi". Devotional songs with music are sung in groupswhich is known as 'Bhavana'

During Paryushan Parva special celebrations take place in thetemples related to the reading of the Kalpsutra, wherein thedescription of the birth of Lord Mahavira is highlighted. Specialrituals are performed regarding the fourteen dreams.

Offering salutations in front of the Lord's idol, reciting specialsutras is called "Chaitya Vandan". Visiting various temples (pilgrimage)is known as "Chaitya Paripati" which is generally organized duringfestival days. In this tradition different sections like Tapagachcha,Achalgachcha, Parshvachandra gachcha, Khartar gachcha, etc. arealso included.

Monks are bestowed with different status like Acharya,Upadhyay, Panyas, Gani, Pravartak and the nuns as Pravartini.

Pilgrimage centres of this tradition are Sammetshikhar, Shatrunjay(Palitana), Girnar, Pavapuri, Champapuri, Nageshwar, Kesariyaji,Mahudi, etc. Ranakpur and Abu Delwara Jain temples are noted forits architectural importance and for its sculptures too. It is very uniqueand world famous.

Jain libraries which has a good collection of manuscripts aresituated in Khambhat, Patan, Vallabhipur, Jesalmer, Palitana andAhmedabad.� ................... � ................... � ................... � ................... � ...................

Jainism Jainism

For ten years he visited various villages and cities to propagatereligion. After completing a chaturmas in Delhi, he went to Alwarand there he observed three days of fast. On the parana day (breakingof the fast) one of his rivals offered him poisoned food. After takingthat food he died with peace and equanimity. The day of his deathwas bright eleventh day of Chaitra in the Vikram year of 1546.

After Lokashah, Muni Bhanji, Muni Nanaji, Muni Jagmalji andRooprishiji propagated his principles. They all were known asfollowers of Lonkagachcha or Dayagachacha which later came tobe known as the Sthanakvasi tradition.

After about 250 years Muni Sri Lavjirishi, Muni Sri DharmaSinha drop again made efforts to reform the path and was known asKriyodharak (reformer)

Sthanakvasi tradition firmly believes that in Jain Dharma there isno place for a little violence even in the name of religion.

Among the four types of Nikshep namely Nama NikshepSthapana Nikshep, Dravya Nikshep and Bhava Nikshep, importancehas been given to Bhava Nikshep. It includes internal worship, virtue-worship, glorifying the virtues of Vitraga and self-atonement.

The centres of this tradition is spread all over India and arepopularly known as Upashrayas, Paushadhshala, Aradhana Bhavan,Dharma Sthanak, Jain Bhavan etc. Even there are Pathshalas andAymbilshalas. In the presence of monks and nuns religio-spiritualactivities like vrata (vows) japa (rosary counting) tapa (penance)observance of non-violence (jiva-daya) are performed. In the absenceof monks and nuns, Shravakas and Shravikas on their own performSamayika, Swadhyaya, Pratikraman, Samvar, Poushad etc. TheShravakas of this tradition visit the holy places with great devotionwhere the tirthankaras had moved about and those places wherethey had attained Nirvana.

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STHANAKWASI SECTIn the 15th century of Vikram jain layman named Lokashah felt

that jain religion is a path of inactivity (sanyas) and it gives importanceto non- violence, self-restraint and austerity. Anekantavad, Syadvador Sapekshvad is its main principle.

He noted that the importance of self-realization was decreasingin the pompous and high profile rituals of idol worship tradition. Heobserved that the withdrawal from the original path was deviatedand its essence losing due to highly active rituals of chaityavadi,Deravasi tradition.

In those days Agamas were in the possession of monks and theydeclared that, shravakas should not read the scriptures (agamas)and if they did, they would be under this curse, "one who reads thescriptures, will lose his son," (Je vanche sutra tana mare putra). Thus,they were afraid of this curse and laymen were afraid of read thescriptures. Hence, the total authority of reading the scriptures werein the hands of monks only, apart from this for many things he sawtheir dictatorship and also their laxity in observing the vows.

Lokashah possessed the skill of beautiful hand-writing so GyanYatishri gave him the work of re-writing the scriptures, while re-writing the scriptures, he contemplated and strongly felt thatpervertions had entered in observing the true path of dharma. So, helighted the torch of revolution and made great efforts to convince thepeople about the true and right path of Dharma.

With his inspiration forty-five persons renounced the worldly lifeand got initiated to momkhood. They devoted themselves topropagate religion. After that, 152 people took up mokhood in thecity of Patan and thereafter in Sirohi, Arhatwada etc. many peoplestarted taking the path of monkhood. Lokashah himself got initiatedby Sohan muni in the vikram year 1536 on the fifth day of Magshar.

Jainism JainismJain Vishwa Bharati a Deemed University in Ladnun offeres M.A.,

Ph.D courses in Jainism. There are about thirty educational institutesincluding Brahmi Vidyapeeth. There are Jain libreries in Ladnun,Kolkata, and Churu (Sardarshahar).

There are about 350 Anuvrat Samiti in the country wherein thehouseholders obseve twelve vows, they are 5 anuvrats, 3 guna vratasand 4 shikshavratas. They have seven centres abroad including inLondon and U.S.A. Anekant Bharati, Jain Jeevan Vigyan publishJain Philosophy books. Camps on Preksha Dhyan (a Jaina systemof meditation) are conducted throughout the country.

To avoid the violation of the rules and to strengthen the Sangha,Acharya Bhikhu Swami had formed a "Maryada Patra". This is takenas a document of holy costitution. To observe self-discipline, tointrospect self-faults and lackings, the sangha assembles for MaryadaMahotsav and contemplates on the "Shravakanishta Patra". Thisassembly gives an opurtunity for self-introspection.

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OTHER TRADITIONSInspired by the thoughts and sayings of great seers, Jains run

many study centres and temples. Srimad Rajchandra had deliveredin the form of discourses and talks on spirituality and philosophywhich was centrally focused on the self. Study centres has beenestablished in various places and also in the temples of Rajchandra.

Literary works written by Srimad Rajchandra like Atma-SiddhiShastra, Mokshamala, poems, letters and other spiritual literature isread and studied in the centres. Their centres are at Vavanya, Sayla,Agas, Devlali, Koba, Humpi, Dharampur, Rajkot, Mumbai etc. andalso abroad.

Pujya Kanji Swami was originally initiated in the SthanakvasiBotad sect, later he joined the Digambar sect. His main centre wasSongadh in Saurashtra. He delivered thought-provoking discouseson Digambar scriptures like Samaysar, Pravachansar etc. His temples

TERAPANTH SECTPujya Bhikhaji (Bhikhuji) Maharaj was a Sthanakwasi monk.

Due to some differences in views he withdrew from the Sthanakwasisect and started a new sect with thirteen monks. One among themprayed that, "O, Lord, this is your path (lesjeHebLe). Since then theywere known as Terapanthi. They chiefly accept thirteen rules (vows)which includes 5 Mahavratas, 5 Samiti and 3 Guptis. Since timeimmemorial these rules are generally observed by all the monks andnuns in Jain tradition.

Ahimsa (non_violence), Satya (truth), Asteya (non- stealing),Brahmacharya (celibacy), Aparigraha (non-- possession), Irya samiti(walking with awarness or carefully), Bhasha samiti (speaking withawarenss), Eshana samiti (carefulness in alms-begging), AdanNikshep samiti (keeping and taking things carefully) Manogupti(control of mind), vachan gupti (control of speech), Kaya gupti(phisical self-control). These five mahavrats and ashta pravachan(5+8=13) that is thirteen vows are observed by this sect.

Thus Bhikhanji Maharaj was the founder of this Terapathi sect.Apart from this samanas and samanis are a link between thehouseholder and monks, they are dedicated to propogate dharma.They practice three kinds of vows, namely Satya, Achourya andBrahmacharya. Eighty-five samanis and four samanas propogate Jaindharma abroad. Acharya Mahaprajnaji is the successor of AcharyaTulsi and presently he is head of this sect. The special feature of thissect is oneness in thought, oneness in practise and oneness in theconstitution.

The chaturmas is being conducted by the monks and nuns in theplaces like Rajasthan, Jaipur, Kota, Jodhpur, Ladnun, Ajmer, UdaipurBikaner. In Gujarat-Ahmedabad, Surat, Banaskantha, Gandhidhamand Bhuj. In the main cities of India like Delhi, Kolkata, Guhati,Hyderabad, Chennai, Bangalore, Ludhiana etc. In Nepal Kathmanduetc.

Jainism JainismPractising a special kind of code of conduct by monks is known

as SAMACHARI. The life-style of Jain monks is distinct and of atough kind. Monks and nuns adore and take the vows of samayikfor life-long during their initiation. They do not travel by vehicle, butonly move by foot from place to place. They do not take food andwater after sun-set. From time to time they do kesh-lochan (pluckingthe hair). Monks cannot reside in the same place for more than 29days and nuns for 58 days.

The code of conduct for sadhus and for the laymen is like sweetwaters in the midst of salty ocean that is worldly life. From thephilosophical point of view when we examine the original principlesof code of conduct depicted in the scriptures we would find that theyare the same throughout the time frame because these has beenconstructed by the englightened personages. So it cannot be changedeven with the flow of time. The great Acharyas who possess thescriptural knowledge can modify the codes in accordance with theshastras without changing the original principles.

The Acharyas and the sadhus are the leaderes of the Jain religion.So, the conduct of the highest level is naturally expected. Presently,a Guru is of utmost need, since Arihant is not amidst us. Hence a trueguru is the only perfect and capable guide to show the right path ofreligion.

Whenever a monk falls down or looses or breaks the disciplineof monkhood, it is an humble duty of every ideal shravaka to checkand discipline him without any criticism or publicity.

In such circumstances the fact-finding is inevitable. Evenunknowingly one should restrain from sladering or condemning theguru. This discretion and awareness is needed. Erroneous reportswil impair the faith of laymen and will also mislead the youth againstDharma. The lectures of talks of a fallen monk or nun do not carryany value and is like a cheque of a closed account of a bank. Sages,have compared the indisciplined monk with a crow which has beenruined for the mirage.

and centres are at Songadh, Devlali etc. They are actively functioning.

The centres of Dada Bhagvan who propogated the thought ofAkram Vigyan are founded at Surat, Ahmedabad, Mumbai and evenabroad.

WRITERS OF JAIN LITERATUREThe preachings of Lord Mahvira were constructed into the sutra-

form by his chief disciples, the Gandharas. Thereafter these werecomplied into agamas and with this the spiritual literature was created.To preserve and enrich the heritage of this literature Acharyas andgreat scholars have made true efforts in this direction.

Acharya Umaswati has composed Tattvartha Sutra. AcharyaHaribhadra Suri, Acharya Siddhasen Diwakar, Acharya Hemchandra,Acharya Kundkund, Pujya Anandghanji, Pujya Yashovijayji, PujyaHirvijyayji, Pujya Devendra Muni, Pujya Dharmasinhaji, PujyaAmolakhrishiji etc. have written number of granthas.

Pujya Kundkundacharya, Pujya Banarasidas, Pujya Daulatramji,Pujya Amritacharyaji, Pujya Sakalkirti, Acharya have writtengranthas related to Jain Philosophy. Bhaktamar Stotra composed byAcharya Mantung, Muni Ratnakar etc. were great Jain poets.

Acharya Somsunder Suri and Merusunder Suri of the medievalperiod have enriched the Jain literature in Gujarati language.

The author of Atma Siddhi, Srimad Rajchandraji, PanditTodarmalji, Pandit Bechardasji and Pandit Sukhlalji have alsocontributed their works to the Jain literature.� ................... � ................... � ................... � ................... � ...................

SADHU DHARMA AND SAMACHARIOne who renounces the worldly life, takes the path of restraint,

gets initiated, adopts the five Mahavratas (ahimsa, satya, achourya,brahmacharya and aparigrah) joins the order of monkhood is knownas Sadhu dharma or Angardharma. Jainism gives priority to equanimityand forgiveness. So, Jain monks are also known as Kshmashramana.

Jainism Jainismknowledge, true vision and self-restraint. They should not indulgethemselves in any kind of money matters. They should not use anymeans of mantra, tantra or magical threads. Women should not visitthe monks privately. During the night-time no men shoud visit theplaces of nuns and in the same manner women should not visit themonks. During the chaturmas, minimum number of monks to betogether should be two and the nuns three. The chaturmas shouldnot be conducted in any other places other than upashrays ordharmasthanak. Apart from the chaturmas on other days too theyshould avoid their study in an householder's place (residence).

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GOCHARI -ALMS BEGGINGPrimary rules and regulations for offering the food and water to

monks and nuns.

Jain monks and nuns take faultless food and water from thehouseholders. This is known as 'Gochari, Just as a cow grazes thegrass without harming their roots, in the like-manner the Jain-monkstakes food, water, clothes, medicines etc. from house to house withgreat concern according to the circumstances and conditions of thehouseholders. In other words they do not become a burden to thehouseholders for their wants and needs. If they do not get foodaccording to the prescribed rules, then Jain monks observe fast onthat day, Due to the non-availabilty of proper food many Jain monkshad fasted for many days, months and even years. Such incidentshave occured in the history of Jains.

To offer proper food to monks and nuns with hearfelt devotionis greatly benefical and highly commendable. This is one of the virtuouscharity. It is necessary to know the proper rules and regulations tooffer harmless food to monks and nuns.

To monks and nuns one should not offer them an ̀ Adhakarmi' -food prepared specially for them or Kreetkrut-offering food afterspecially buying for them. The householders should abstain from these

To avoid the indiscipline of falling down of a monk the followingpoints must be taken care of... proper and deep study before takingthe vows, practising the life-style of a monk, physical fitness of monksafter intiation, security of future etc. In future on account of the activeJain pathshalas, Jain society should be ensured of ideal shravakasand sadhus. For monks and nuns, Jain sangh is like their parents.Shravakas should keep a red-light alertness against the indiscipline.It is the duty of the mahajan sanstha (organisation of Jains) to act asa guardian.

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JAIN ORGANISATIONS AND ITSDISCIPLINE.

Jain religion mainly consists of two traditions namely Digambarand Swetambar. Jain Dharama is classified under four heads, that isDeravasi, Sthanakwasi, Terapanthi and Digambar. All these are againbisected in various groups based on different thoughts, practices,languages and regions.

The Terapanth sect works under one Acharya and oneconstitution. Swetambar and Digambar sects conduct all-Indiaconferences, have their groups, socities, organization etc.All theseorganizations works to guide and control the gachchas and Sanghs.These organizations arrange congregations, conventions for themonks, nuns and head of the sanghs to prepare the Samachari rulesfor the monks, and "Niyamavali" for the laymen/householders. Theyprepare this and circulate. Terepanth sect arranges the MaryadaMahotsava"

OBJECTIVES OF THE LATEST CIRCULAR OFMAHASANGHA

To observe the rules of Jain shashan properly monks and nunsshould not use any electrical applicances except mike or loud-speakers. They should strictly practise celibacy with the observancesof nine-types of special rules along with this they should acquire pure

Jainism Jainismdown to offer, a mother breast-feeding her child should not leavethe baby crying and offer, any handicapped person too shouldnot move to offer, they should offer only from that very placewhere they are sitting.

� If monks or nuns visit the house apart from their gochari time,one with humility should find out the reason of their visit andshould take the oppurtunity to offer their needs. One should notloose this golden chance.

� The following cannot be offered to the monks and nuns-specialpreparations or sweets that is to be offered to the gods orgodesses, food prepared for pregnant woman or a mother of anew-born baby, children, house-boy, cowherd, beggar, dogsetc. if the food is prepared and kept for the above then it cannotbe offered.

� When monks or nuns leave the house after taking the gochari,one should leave them till the gate and also make a humble requestto visit again.

� After offering to the monks one should not cook the food againor buy but to feel contented with what remains.

� Monks and nuns should never be invited or even request themto visit on special day, special time, but should always lookforward for their visit and make an humble request to them togive an oppurtunity to serve them.

� When the monks and nuns visit, never switch on the light to seewho is there or ask to ring the bell.

� An humble request should be made to the monks and nuns toaccept the offerings of food, water, digestive things etc. clothes,wooden-bowls, blankets, whisk broom of woollen tufts etc. andall that is available in one's home or shop.

� Monks and nuns who are unknown to the places and houses forgochari, shravakas should go with them to show the houses andalso should offer them medicines etc. with humility.

faults. One should only offer that food which has been prepared forthe family.

When a monk or a nun enters the house one should welcomethem, greet them with devotion and humble prayerful words. Oneshould also keep themselves away from water, fire, salt, greenvegetables etc. One should not place the roasted chappati from theoven on the earlier prepared ones. If a person is in contact with asachitta (connected with raw vegetables, water etc.) things then heshould not touch the food and water which is to be offered or alsothe person who offers.

Avoid to touch salt, mustard seeds, foenugreek seeds, cumin,corriander seeds, chillies etc. water, fire and green vegetables, not toblow with month not to switch on the lights or switch off the lights,not to take things from the refrigerator, or from the hanging bowls orswings or that which is kept on high-levels. Not to speak withoutcovering the mouth. Not to spill or drop the oil or ghee on the floor.Not to make noise while taking the vessels and things. Care shouldbe taken about these. Kokam (sour fruits), neem-leves, mango, hardseeds, seeds of fruits, green stems, green skins of vegetable etc.should not be put into their bowl even unknowingly. Not to touch theasujati person (person who is in touch with living-things like water,fire , vegetables etc.) Except banana, the whole fruit, charoli (a kindof dry fruit), cardomoms, pepper, jaifal (kind of dry fruit) raw beetle-nuts, pommogranate seeds, ice-cubes etc. should not be offered.One should keep away from all these while offering food to the monks.With great devotion one should offer the food.

� One cannot offer food if one's hands are wet with unboiled water,if there is a flower in the pocket or in hands or worn in the hair,green tooth-stick, wet mud, salt,water, fire, green vegetablesetc. If one is in touch with the above, then food cannot be offerredby them. One should devotedly desire to offer the right kind offood and should take the invaluable benefit of the offecings.

� Pregnant woman after her seventh month should not get up or sit

Jainism Jainismof 35 kinds, practising 14 niyama (rules)- these are the chief limbs ofsravakachar. A shravaka should abstain from 15 kinds of sinfulbusiness known as 15 karmadan. Twelve vows of shravaka are 5Anuvratas, 3 Gunavratas and 4 Shiksha vratas.

1) To give up violence

2) To give up speaking untruth

3) To give up stealing

4) To give up sexual pleasures

5) To limit one's acquisitions of belongings

6) Vow relating to the extent of movement

7) The vow to control and limit pleasures

8) The vow to renounce unnecessary and harmful activities

9) Samayik vrat

10) Daya vrat

11) Paushadh vrat

12) Atithi Samvibhag vrat-offering food, water and other thingswith love and respect to the monks and nuns and to fellow-jains, according to one's ability and means.

Shravakachar includes in its code of conduct to discard the useof animal products like cosmetics, medicines, silk clothes etc. to giveup grand dinner parties, not to indulge in those activities which leadstowards moral downfall like viewing restricted internet websities,C.D’s, movies, etc.

During the marriage ceremony bursting the crackers, flowerdecorations, dances etc. should be avoided. Those Shravka whotakes proper and satvik food, respect their parents, honour theirspouse, kind and affectionate towards their children and depenedants,kind to their servants, obedient to their masters, acts with discretionand awareness-- only such housholders will sustain the status of atrue Shravaka.

� Offering of food, water etc. to the monks and nuns is to maintaintheir physical fitness through which they can observe the restraintpath. This should always be remembered. One should ask fortheir well-being.

� When a monk or nun visits the house one should not switch onor off the T.V. fan computer, telephone etc. By doing so oneinjures the fire-bodies.

� Monks and nuns should be asked if they are in need of clothes,shawls, things for day to day use, books etc. If in need, shouldbe offered.

� If they are in need of medicines then one should offer them withayurvedic homeopath or harmless medicines.

Respected monks and nuns are to be offered that kind of foodwhich are in accordance with the rules and regulations so that theyare able to observe and maintain the vows of five Mahavratas, fivesamiti and three guptis.These have to be followed very minutely. Therules that have beeen stated above is of the primary nature.

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SHRAVAKACHAR AND THE 12 VOWS OFSHRAVAKA.

Lord Tirthankar has established four tirtha namely sadhu (monks)sadhvi(nuns) shravaka (laymen) shravika (laywomen) whether it is asadhu dharma of shravaka dharma the ultimate goal is moksha(liberation). Sadhu dharma is short but a very tough path, whereasshravaka dharma is said to be a long and easy path. Gandharas havecomposed the sutras and the Acharyas have described about the`shravakachar'. Shravakachar means code of conduct for shravakas.To observe11 pratimas, (laymen's renunciation stages), 12 vratas(vows), avoiding 22 kinds of food, 32 kinds of anantakaya (rootvegetables), not to eat at night, seven kinds of sinful addictions,observing the virtues of shravakachar of 21 kinds and maraganusar

Jainism Jainism

FOUR AUSPICIOUS ENTITIES

Arhinta: Four karmas i.e. Jnanavarniya, Darshnavarniya, Mohaniyaand Antraya are destroyed and the soul achieveskevalgyan - pure knowledge.

Siddha: Destoys all the eight karmas and achieves moksha aperpetual state of bliss and peace.

Sadhus: They guide the path towards moksha and also aspirepeople to adopt means for self purification.

Dharma: Dharma is expounded by Keval gyani the omniscient,whatever has been seen, known, that only is narrated bythem. So this dharma is auspicious, supreme, is the bestrefuge and is full of benevolence.

Description of the Jiva

Sthavar Jiva: Immovable living creatures, earth,water, fire,air andvegetables all these are static and are incapble of self-movement from one place to another. So, they are knownas Sthavar Jiva.

Trasa Jiva: One who can run or move from one place to anotheris known as Trasa Jiva.

Be-indriya : Jivas who possess two indriyas or two sense organs,skin and tounge. They are worms of all kinds found inwater , vegetables and greens.

Te indriya : Jivas who possess three sense- organs like skin, toungeand nose. They are lice, bed-begs etc.

Chourindriya : Jivas who possess four indriyas namely skin,tongue, nose, and eyes. For eg. flies, mosquitoes, bees,butterflies etc.

Panchendriya : Those that have five senses, namely skin, tongue,nose, ears and eyes.

They are Naraki (Jivas of hell), Tiryanch-animals and birds thatlive on eartn, in water and which moves in sky. Deva-those Jivas that

live in heaven (Dev lok)

Manushya - The jivas that live in the form of human-beings.

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JAIN FESTIVALSJain festivals can be divided into two section :

1) Loukik - Worldly celebrations

2) Aloukik - Religious celebrations.

The former is celebrated with all its pomp with great joy andhappiness. Festivals of Jain religion is mainly focused on alaukik whichcentralizes only for the upliftment of the soul through the means ofpenance, worships and self-restraint.

PARYUSHAN PARVA

Paryushan is the king of all the festivals, so it is known as theParvadhiraja. It is generally celebrated from 13th bleak day ofShravana to 5th bright day of Bhadrapada by ShwetamberSthanakvasi, Murti-pujak and Terapanthis. (sometimes there is adifference of one-day in the dates). After that the DIGAMBARtradition celebrates in the form of Dashlakshana-Parva. The last dayof Paryushana is celebrated as Samvatsari (annual day of the year).During these festival days, Shravakas and Shravikas observe spiritualpractices, perform pratikraman, other religious rituals are observedwith the chantings of mantra, austerities, penances, charity andcelibacy.

Ayambil Oli : In Jain religion ayambil oli is a special eternalfestival in the chain of Parvas. Every year of the7th day of the bright Chaitra and 7th bright dayof Aso. It starts and ends on the ninth day, thatis on Purnima- last day of bright Chaitra andAso respectively.

In aymbil one does not take food containing or prepared withghee, oil, curds, jaggery, sweets, sugar, spices, vegetables, fruits etc.

Jainism Jainism

Food is taken only once in a day time and at other times only boiledwater has to be taken. After sunset, water should not be taken. Inthis penance an important principle is conveyed through this message,"Life is not for eating, but food is taken to maintain the life. Thisfestival is observed toAchieve victory over taste.

Special Ayambil food (dry food) is avilable at ayambil shala foundin the Upashrayas and Derasars. Even at home one can prepare thisfood. During these nine days of austerity, contemplation of nine greatentities is its main theme.

During the first five days worship with great devotion to the panch-parmeshtis take place and during the last four days Darshan (faith ortrue vision) Jnan (true knowledge) Charitra (true conduct) and tapa(penance) is to be observed to achive samkita- right faith.

From the health point of view ayambil tapa is of great benefit.This tapa is also observed by taking food of one particular colour ofthe grain with referance to that particular entity. During this penancerituals are performed, obeisance are offered, counting the beads etc.should also be observed.

Sages say that Vigai (taste) is the house of enemy, aymbil is thehouse of friend and upvas (fasting) is one’s own house. One whoconquers the taste conquers the world. When the ayambil oliapproaches, it means that we are receiving a cordial invitation fromour friend’s house.

The Kalyank of Tirthnkaras.

The Kalyanak of Tirthankara.

Chyavan Kalyanak - The incarnation of the Lord in his mother’swomb.

Janma Kalyanak - The birth of the Lord.

Deeksha - The event of the Lord’s renunciation.

Kevalya Kalyanak - The event of attaining absolute enlightenment.

Nirvan Kalyanak - Being completely delivered from the bodyand the karmas and reside in the siddhashila inperpetual peace and bliss. The day they attainSiddhahod is celebrated as a Kalyanak day. Thesefestivals, evokes inspiration and is for the benefit ofthe entire mankind.

Akshaya Tritya

Lord Rishabhdev renounced the worldly life and took diksha onthe eight day of bleak Falgun. Due to his previous inauspicious karmashe was not able to get the particular kind of food acceptable bymunis. So, from the time of his initiation till 400 days he had to observepenances until one day on the 3rd bright day of vaishkha he was ableto get sugar-cane juice. Those noble people who perform the austerityof Varsitap complete the austerity on this day by taking the sugar-cane juice.

Diwali

Jainas celebrate the day of Lord Mahavira’s nirvan day as Diwali.During this day, by giving charity one should make his wealth asMahalaksmi(goddess of wealth). This thought is desired. The Lord,discarded the body and bondage of all karmas on that night andattained Mukti or delivernace. On these days, the shravakas observefastings, paushadh, recitation of hymns and japa (counting of rosary).

On the first day of the Vikram, (new yeat) one celebrates thisday in the memory of the chief disciple of Mahavira - GandharGautam, who achieved Keval Jnana.

This day is also welcomed as Goutam pratipada. The fifth day ofthe bright Kartik is noted for the worship of knowledge. This dayinspires to attain pure knowledge. It is also known as Labh Panchami(Profit or Gain).

Parva Tithis: Holy days in routine. Those shravakas who cannotobserve all the rules of Shravakachar can observe beej- (secondday) pacham (fifth day) atham (eight-day), agiyaras (eleventh day),

Jainism Jainismchoudas (fourteenth day) Punam (fifteenth day) Amavas (last day ofthe bleak fortnight). During these days one does not take under-roots and green vegetables. One obseves fasts, meditation , celibacyoffers special worships etc. It is believed that during these days onebinds the ayushya karma so, the seers advise to perform austeritiesand meditations.

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GUNASTHANAKA [STAGES OF VIRTUES]A jiva attains the highest state of self-progress after coming out

from the dense darkness of ignorance through his genuine efforts.

A jiva has to undergo many gradual stages to reach the pure andperfect state of the self from the impure and polluted condition. Jainismdescibes these various stages of self-progress as GUNASTHANKA.

The true nature of the pure soul is of infinite knowledge, peaceand bliss, but until the dense dark clouds of attachment, hatred andsuch karmas are binded with the soul the original nature cannot beexperienced but as and when these layers are gradually destroyedthe soul achieves its innate nature.

When the soul is covered by the dense layers of karmas, it is atthe primary state of life and when all the layers are completelydestroyed then it reaches the final state of its pure form. As andwhen the density of the layers are lessened the soul graduallyprogresses towards self-purity ultimately reaching its final goal.Between these two stages (primary and final) the soul experiencesvarious kinds of states like high and low, elevation and downfall etc.

The exponents of scriptures has named these foruteen stages ofself-progress as Gunasthanak (gunathana). They are as follows :

1) Mithyadristhi Gunasthanak

2) Saswadan Samyagdrishti Gunasthanak

3) Mishra Gunasthanak

4) Avirat Samyagdrishti Gunasthanak

5) Deshvirati Gunasthanak

6) Pramatta Virati Gunasthank

7) Apramatta Virati Gunasthank

8) Apurvakaran Gunasthanak

9) Anivrittibadar Gunasthanak

10) Sukshma Samparay Gunasthanak

11) Upashant Moha Gunasthanak

12) Kshina Moha Gunasthanak

13) Sayogi Kevali Gunasthank

14) Ayogi Kevali Gunasthank

These gunasthanas act like thermometer indicating the rise andfall of the self-progress. It is highly benefical to understand the ultimateliberation. The jiva, once when comes out from the state of falseperception, attains true vision step by step reaches up to theShaileshikaran i.e. the moment of reaching closer to the cosmicconsiousness from the physical consiousmess.

The Gunasthanaks are the fourteen steps by which the soul canattain absolute perfection. Every soul has to traverse by these steps.

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Concept of Economics in Jainism - Ethical Values-Prosperity

A question may arise what is the correlation between religionand economy ? The unique teaching of sramana-culture which ismoksha-oriented is a special contibution of Jain philosophy. Dharma,Artha Kama and Moksha , these four are the foundation of culture.If Dharma is included in the activities of arth and Kama- the path isautomatically obtained.

Jainism Jainism

The progress of modern economics is purely based onmaterialism. Money-wealth is the centre of all the rules and principlesof economy but according to the economy of Lord Mahavira thecentral focus is human and humanity.

If we implement the teachings of Lord Mahavira like Parigrah -Pariman (limiting the wants and needs) Ichcha pariman (control overdesires) Nyay Sampan Vaibhav (to aquire wealth through propermeans, sources) then today, the economy would be, economyresulting to the economy based on non-violence and peace. LordMahavira stated, “asamvibhagi na hu tassa mokkho" - one who doesnot distribute wealth will never attain moksha (supreme state of thesoul).

Jainism teaches to give up the deep attachments and feeling ofpossessiveness of the belongings with references to parigrah. Themodren trend of earning the money pursiuts a person’s mind towardsprofit oriented basis only. According to economics profitless pursuitsdoes have any value at all. It even neglects a person’s circumstances,nature, time, place, activity or other such reasons or conditions. InLord Mahavira’s economics all these dimensions are supported bythe freelings of disceretion and compassion.

Wealth which is acquired by improper means like violent means,business through sinful activities, cheating others, causing loss to others,and unethical means is not the proper or righteous wealth.

Earnings and acquisitions, amassing and preserving, protectingand spending, all these may not be the cause and reason for thesorrow if efforts were made with thoughtfulness and proper meansto acquire the wealth.

Here, it is not the policy of acquiring wealth by hook or by crook...the economics based on Dharma, ethics and spirituality is unique.

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JAINISM : SCIENCE, PSYCHOLOGY,MEDICAL SCIENCE AND ENVIRONMENT.

Jainism is scientific. Lord Mahavira was a great scientist.

Jainism aims at emotional upliftment of the human than intellectualadvancemnt and mental progress. If the vices like pride, deceit,greed, jealousy, fear, harted, passions etc. are removed, then thethoughts get purified which is the secret- key of a person’s holinessand healthiness.

Jains believe, penance is one of the means of shedding- off thekarmas. The external tapa (penance) of Jains like fasting, or semifasting or single item food, tasteless food - (upavas, unodari, aymbil)thse are good for health

By not taking food, fasting aids the digestive system to improveits functioning, since it gets rest, while on fast. In the whole body theprocess of pacification takes place. During the fasting period if thereis any accumulated toxins in any part of the body then through theprocess of autolysis it drains out the toxins. The remaining are usefulwhich starts to nourish the important parts of the body like, brain,heart etc. Toxins are totally removed. Musceles and cells that are ofless-use also melt away. On the whole the body is purified andbecomes healthy.

Mental illness and instability can be removed or controlled throughthe process of meditation and relaxation. With this the will-powerheightens. The chanting of Logassa Sutra helps to awaken the sub-consious potentiality and serves to reach higher on the spiritual level.

Asanas, postures, mudras are also useful to purify the glands ofthe body and also the inner -self which are performed during jainrituals.

The process of accupressure takes place automatically throughthe postures and mudras which are practiced at the time of chantingvarious sutras like namothunam, ichami khamasano and chatari-mangalam, and khamana.

Jainism JainismAsanas like Dandayatik, Uttashyan, Avmashyan, Goudohika asan

and dhyan (meditation) are useful for the process of nirjara andsimultaneously it also helps to balance the internal glands and bloodcirculation. While performing vandana, the factors related to the body,mind and yoga becomes active.

According to the observance of modren psychology, generallythe concentration of the mind can be only for 48 minutes not beyondthat. So, the Ghandhar Bhagwan have fixed the time limit for theperformance of samayik to be of 48 minutes only.

The research conducted by modren science has proved thatunder-roots contains countless jivas, But this was stated long-longago by the Jain Acharyas and that is why it is forbidden to be eaten.By eating these under roots injury is caused to countless jivas.

In Jain scriptures, the science of life, the knowledge of inanimate,geography, astronomy, Jain concept of time, universe and mathematicsportrays astonishing secrets of the universe.

The Jain scriptures portrays the hidden secrets of the universe inits descriptions on the science of life, the knowledge of inanimateworld, geography, astronomy, Jain concept of time , mathematicsetc.

The principles of Jain religion is not to kill or harm any living -beings including the subtle-beings of earth, water, fire, air andvegetation. It also states to avoid the misuse of water. All these arehelpful to balance the ecology and protect the environment.

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Contemplation on Death in Jainism : Santharo -Sallekhana.

Jainism values the death in refrence to samadhi maran (peacefuldeath). Santharo means sallekhana - that is "samyak kaya kashyalekhana it is sallekhana". To lessen of destroy the passions and sinfulphysical activities. Santharo denotes the vows to be taken before

death with willingness. It is a prior preparation for death. One adoptsthe vows with the permission of Guru maharaj or a divine intution, orwith the opinion of a doctor. It is a voluntary approach to leave thismortal body. It is not a suicide at all but is a pure thinking of samadhimaran (peaceful death) observing external and internal austerities.

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EIGHT KARMAS -NINE TATTVAS, SIXDRAVYAS AND ATMA

A soul kinds eight types of karmas through mithyatva, avirati,pramad, kshyaya, inauspicious yoga and 18 kinds of sinfulpropensities.

1) Jnanvaran : This karma obstructs the infinite knowledge ofthe soul. It eclipses both the perceptual and sensorycognition. On account of this ignorance, inabilty tounderstand, incapable of being taught etc. are thevarious effect of this karma.

2) Darshnavaran : The power of vision (chakshu etc. darshan)covers the power of vision of the soul, intoxication offive types of sleep etc. may envelop the soul.

3) Vedaniya : The effect of this karma is of two types- expereinceof happpiness and experience of sorrow. This karmarestricts the peace and happy nature of the soul.

4) Mohaniya : Moha means that with which the jivas getinfatuated.Wrong-belief, anger, pride, deceit, greed-all these are the result of this karma. The cause oflaughter and cry too are related to this karma. Amongall the eight karmas the density of this karma is thegreatest.

5) Ayushya : On account of this karma the jiva lives and breathes.This keeps the soul wandering in the vicious circle ofbirth, life and death.

Jainism Jainism6) Nama : This karma influences a jiva’s state of life. Subtleness

and grossness honour and dishonour, good fortuneand misfortue, beauty and ugliness, well built andsymmetry in body, etc. are the factors of this karma.It veils the arupitva potentiality of the soul.

7) Gotra : High lineage, noble family , good personality, affluenceare the fruits of this karma. On the contrary, the othereffect is it gives the lower states of all the above. Itveils the agurulaghutva nature of the soul. High orlow status of life is due to this karma.

8) Antarya : This karma does not allow the desire to give evenwhen the proper things and proper person is there toreceive. In the same manner, it does not allow toachieve the desired means of happiness and alsoobstructs experiencing the enjoyments whenavailable. This veils the infinite energy of the soul.

NAVA TATTVA : THE NINE ELEMENTS

Those aspiring for moksha and who wants to step in the field ofspirituality should know and deeply contemplate on the nine reals(tattvas). These are the elementary reals of Jainism. All the scriptures,shastras and granthas are the expansion of thse original tattvas.

1) Jiva : One who lives and will live on account of ayushya karma,energy, sense-organs life-span, and breathing are calledjivas. Dravya Pran are energy, sense-organs and breathingprocess. Awarness of knowledge and vision are calledBhava Prana.

2) Ajiva : One who does not possess dravya pran and bhav pranare called ajiva;

3) Punya : The fruitation is auspicious and is of 42 types.

4) Papa : The fruitation is inauspicious and is of 82 types

5) Ashrav : The inflow of auspicious and inauspicious karmas.

6) Samvar : Stoppage of ashrav, samvar does the duty ofpreventing karmas from entering the soul.

7) Nirjara : To eradicate the accumalted karmas either byexperiencing them or by destroying them throughpenances.

Bandh : Bandh is the name given to the principle that binds thesoul and karma together.

Mokha : The complete destruction of all the karmas that envelopthe pure soul is called moksha or salvation. It is thesupreme state of the soul.

The siddhas who are liberated from all the eight types of karmasreside at Siddhashila which is situated at the apex of the loka (cosmos).

Six Dravyas - Six Substances

1. Jivastikaya : The characteristics of the jiva are of 6 types, namelyjnan (knowledge) darshan (vision) charitra (conduct)tapa (penance) virya (energy) and upyoga (awareness).

2. Dharmastikaya : That which helps the jiva and pudgala in theirmovement is called Dharmastikaya (medium of motion)Fish swims with the support of water, but cannot in theabsence of water. The condition of dharmastikayaresembles that of the fish which moves with the supportof water. Dharmastikaya is spread throughout the fourteenRajloka. Unuverse it does not exist beyond this. So,when the jiva destroys all the karmas, it moves straightup and stops at siddhashila because beyond the cosmosDharmastikaya is not found. Jiva has the capacity to gobeyond that, but the substance Dharmastikaya does notexist beyond the comos.

3. Adharmastikaya : The principle which helps in being still, instopping, in standing, in sitting is called Adharmastikaya(medium of rest)

Jainism Jainism4. Akashastikay : Akashastikay is the name given to that substance

that gives space for existence. The extent to which theDharmastikaya and Adharmastikay are present andwhich assists them is space. Akashastikaya gives thespace like nail in the wall, sugar in the milk etc.Akashastikay is spread throughout the loka and aloka.

5. Pudgalastikaya : What scientists call matter, the Jain philosopherscall pudgala. It means that which has qualities like colour,taste, smell, and touch. It has the capacity to increaseand decrease, to decay, gets destroyed, all these are thequalities of pudgala.

6. Kala : Time brings about change in everything, converts newinto old - is the effect of time. Time is endless in relationto past and future. There is endless past and endlessfuture. The present is only of one moment. It is a minuteform of time changing its nature. The nishchay kala is adefinite period of time which is of one moment and itpasses through the vyavahar kala that is the practicalaspects of hours, days, nights, years, past and future.

From these six dravyas except kala all the five are called astikaya.Asti means pradesh and kaya means collection so, astikaya means acollection of pradeshas, Dharmastikaya, Adharmastikaya andAkashastikaya all these are formless and whole, whereas the jiva,pudgala and kala are countless and infinite.

Soul : Jain religion is soul-centered. It believes that soul is anabode of pure consciousness and is eternal. Due to the bondage ofkarmas, wanders in the cycle of births and deaths (rebirths)

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Feelings (Reflection) Bhavana (Anupreksha)Earlier learned Acharyas have created several methods to make

the soul pure and light which has become impure and heavy with the

attachment of the “Karm”. Rev. Katrikaye Swami first did the deepthinking on the Bhavana- Mahopadhyaya Vinay Vijayji has described12 feelings and 4 subsidiary feelings as Shant Sudha Ras.

Feeling means Reflection :- Introspection. While doingintrospection, the internal senses become activated. And the spiritualpath obtains new direction with the help of introspections. There aretwelve feelings (Bhavana) as under to increase the detachment.

(1) Non-enternal (Anitya) feelings :

By understanding this feeling it is understood that the bodyand soul relationships are destroyable and they (relationship)are non-enternal.

(2) Non-refuge (Asharan) feelings :

This feeling gives us an idea that there is no steadiness of theone which gives refuge to the soul (Jiv). It also inspires toawake towards soul refuge only.

(3) Feeling of universe (Sansar) :

While thinking about this feeling, such as, pecular constructionof universe, types of Karmas, mainfestations of passions,why the soul feels the transformation of attachment, aversionand selfishness at each and every moment, will draw thesoul towards detachment.

(4) Feeling of Ekatva :

This feeling explains that the soul has come alone and will goalone.

(5) Feelings of Seperateness (Anyatva) :

There is a deep thinking of all the worldly matters are ofalien nature while our soul is only element which we canthink of.

(6) Impurity Reflection (Ashuchi) :

There are impurities, such as, bones, flesh, blood and pussetc. in our body. While only the living element is pious and

Jainism Jainismpurest.

(7) Influxal Reflection (Ashrava) :

The flow of Karmas settling over the soul is known Influx.The labour of deep thinking to hold an umbrella of vowsagainst the inflow of Karmas through Perversity, stages ofnon-vows, Idleness, Passion (Kasaya) and Yoga (The yogaof Mind, Speech and Body)

(8) Stoppage Feeling (Samvar) :

This feeling explains the stoppage of inflow of Karmas, bydeep thinking, awakenness and labours.

(9) Feeling of Dissociation (Nirjara) :

Destroying of karmas through external and internal penance.

(10) Religions Feeling (Dharma Bhavana) :

Religions feeling is for the making of the soul very pure bydeep thinking of CHARITY, CHARACTER, PENANCEAND ESSENCE.

(11) Feeling of the world (Lok bhavana) :

This feeling shows the deep thinking of non-eternal happinessand miseries of recycling of rebirths.

(12) Feeling of rarity of enlightenment (Bodhi Durlabh) :

The deepest thinking to achieve jewel of enlightenmentthrough spiritual development in human birth.

There are four more alien reflection which make extension of thelimits of feelings.

(1) The Feeling of Friendliness (Maitri) :

I have the feeling of friendliness towards all as the concernof well being of others. Here essence of forgiveness is ofprime importance.

(2) The feeling of joy (Pramoda Bhavana) :

The true reward of showing a deep regards for good qualitiesin others is indeed rich beyond all expectations and the valueof the others’ happiness is greater than that of one’s ownself.

(3) The Feeling of Compassion (Karuna) :

This feeling preaches us to help overcome the sufferringsand miseries of the others with compassion.

(4) The Feeling of Equanamity (Madhyastha Bhavana) :

The Equanimity lies in indifference towards the faults ofothers.

These sixteen feelings are the internal glory of the life shown bylearned Jain Acharyas. It is the pilgrimage towards purest from pure.The soul can proceed further towards royalpath of salvation by ShantSudha Ras with these feelings.

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Priceless Gift to the World from Jaina Religion :-Forgiveness (Ksamapana), the festival of Paryusana, which is

enjoying the king position of the festival in Jaina religion, of which thelast day is Samvatsari, a day of forgiveness. On this day, the Jainsperform Samvatsarik pralikraman and in that process they make selfconfession and while doing so they offer forgiveness to all the soulsof the universe.

While joining both the hands and say, “Michhami Dukkadam” isonly an act but when true essesnce of the heart mixes up in that act,then it would become true forgiveness (Ksamapana). The art ofvictory by bowing down means forgiveness. Forgiveness means, thekey to remove the bitterness and passion from the heart. Forgivenessmeans the essence of repentness, it means an act, to totally makefree, the soul from the charge of anger and pride etc. The forgivenesscreates the life harmonious from non-harmonious stage, by makingfree from the state of enmity, non-speaking and anger. This is an

Jainism Jainismoccassion of repenting for our misdeeds as well as pain andunhappiness given to others. It is an occassion of asking forgivenessfor our mistakes by accepting them and to give forgiveness to otherswithout caring for their mistakes.

An act of forgiveness changes the heart of guilty by any nature. Itwins over anger. The world friendliness is incorporated in forgiveness.If the mind is dipped in the basin of nectar of juice of equality therewould be spread out of sweet fragrance of forgiveness in the life.

The formula of Forgiveness : Keep forgiveness, ask forgivenessand offer forgiveness. It is a bravery of the Jainas to ask for forgivenesswithout being ashamed of.

The universe according to Jainism

The entire universe is divided in three parts.(1) Celestial World :Celestial gods are living here. (2) The lower World : It accomodateshelish being and mansion dwelling gods and (3) The middle part ofthe universe : Where human beings stay.

We live in the middle part of the Lok where innumerable numbersof Peripatetic (Van Vyantar) and stellar (Jyotiska) gods stay andinnumerable numbers of islands and oceans situated in it. We stay inJambudvipa, which is situated in it. There are 15 Karma Bhumishere. There are, out of which, 5 in Bharatksetra, 5 in Airavatksetraand 5 in Mahavidehaksetra. The human beings who indulge in theactivities of weapons making, Accountancy and Agricultural live thereand the Tirthankaras, too, born there.

Six Auras (Leshyas)

Krishna = Black

Neel = Blue

Kapot = Grey

Tejo = Yellow

Padma = Pink

Shukla = Luminous white

Krishna, Neel and Kapot auras show the results of the sinfulactivities while Tejo, Padma and Shukla auras are not sinful and theyshow the result of good, better and best respectively.

Conciousness (Sanjna)

The relation between the soul and karman is beginningless. Thedeluding (Mohaniya) Karman, out of eight Karmans, described inJaina religion, is the powerful one. It has big influence over the soul.The seven Karmans cover only basic qualities and original self nature.While the deluding Karman makes changes in the state of basicintrinsic qualities of soul. Because of these Karmans, several attitudalthoughts are produced in the soul, which is called Sanjna in Jainaterminology.

Sanjna means manifestation, delusion and attachment. Modernpsycology knows it by the name of natural attitude of mind. Sanjna isthe name given by Jaina Philosophy. There are ten such Sanjnas.

(1) Manifestation and thoughts of Eating, i.e. Food instinct

(2) Fear feeling and thoughts, i.e. Fear instinct

(3) Sexual Indulgence manifestation, thoughts, i.e. Sexual instinct

(4) Owenership Right, manifestation and thoughts, of mine,affection and delusion i.e. Attachment instinct

(5) Manifestation and thoughts of anger, i.e. Anger instinct

(6) Manifestation and thoughts of pride, i.e. Pride instinct

(7) Manifestation and thoughts of fraud, (Maya) i.e. Illusioninstinet

(8) Manifestation and thoughts of the collection of the materials,i.e. Greed instinct

(9) Manifestation and thoughts of blind following, i.e. Ogha instinct

(10) Manifestation and thoughts to stick to worldly beliefs underorthodoxy, i.e. Worldly instinct.

Jainism JainismAffliction can normally be endured while Calamity is horrible. Thereare more possibilities to arrival of Karmans in Calimities. Certainafflictions converts into Calamities, when they become intense.

Glorifications :- At the time of the occasions of discourses,offering worships and ritual ceremonies those who are present orwho take part in them, are given Patasa, Sugarcandy, Coconut,Sweets, Cash, Utensils or Materials, as gifts, besides, on theoccasions of penance, ritual chantings or other religious functions,the gifts are given either at homes or at religious places, Upashrayasor Jinalayas, the Jains have favourite terminology, for it, is“Prabhavana”. This terminology has become common, through whichthe glory of the religion increases, attraction towards religion alsoincreases by distributing such articles.

To enlighten the soul with the glory of three jewels, such as, rightfaith, knowledge and conduct is known as an absolute glorification.In each and every act or religious ceremonies of Jain religion thecontemplation is most important. There is a clear distinction betweencommon glorification and contemplation. The earlier one is in noway justified compared to later one, and for that there must be anecessary understanding, awakenness and discretion.

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Samayakatva (Right Attitude)Having a right belief towards, real God, real Guru and right

religion, is called “Samayakatva”. Those who non-aligned with eitherattachment or spite, are ̀ Sudev’. Those who are emanicipated andpreach right belief for emanicipation are Suguru. The conduct, bywhich, inspires to become unattached and non-violent, is Sudharm’.

Three Jewels : The knowledgeable saints have considered,Jnan, Darshan and Charitra as an instruments of thepath of emanicipation.

Right Knowledge : The belief over the elements preached byJinas and experince of belief over the soul element,

According to Vyakhya Pragyapti, i.e. Bhagavti Sutra of Jainaphilosophy, the classification of maximum instinctness is seen as underFear Instict in Helish being Greed Instinct in Cellestial Gods, FoodInstinct in Animals, Birds etc. Sexual Instinct in Human beings.

Restraint in foodings, penance and through pure foodings, makethe fooding instinct thinnest, one’s behaviour makes him fearless,provided one does not create fear for others, the sexual indulgeneceinstinct would also become thinnest through penance, pure foodsand company of good saints, the Greed instinct would also becomethinnest by the feeling of charity and renouncement.

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Affliction and Calamity (Parisah and Upsarg)The affliction and Calamity are the words of Jaina terminology,

they are used at several places. Those can endure patiently or canbe easily suffered is called Affliction (Parisah). The Jaina monks andnuns endure affliction. The affliction means, the act which isappropriate to endure for dissociation of Karmans and not deviatefrom the path of restraint. There are 22 kinds of afflictions mentionedin Jaina scriptures : (1) Hunger, (2) Thirst, (3) Cold, (4) Hot, (5)Biting, (6) Acel, (7) Non-pleasent, (8) Woman, (9) Movement, (10)Naisidhiki, (11) Bed, (12) Excimtement, (13) Slaughter, (14) Begging,(15) Disadvantage, (16) Disease, (17) Trun sparsha, (18) Diet, (19)Felicitation, (20) Intelligence, (21) Illiteracy, (22) Darshan.

Sometimes incoming pain is horrible in the sense that it can leadto the death too. When the soul becomes releated with the pains, iscalled Calamity (upsarg) or which comes near and creates pain, aswell as produce painful atmosphere is also called Calamity. Thereare three types of Calamities; created by cellestal Gods, created byHuman beings and created by Animal destiny. The activities in whichthe soul sensation, vibrations created are called internal Calamities.

The Lord Mahavir had preached to the both, the Monks and thereligious achiever, to endure afflictions and Calamities with equality.

Jainism Jainismis called “Samyakatva”, and wrong beliefs over theseelements is called “Mithyatva”. The knowledge ofthe soul, possesing right attitude is right knowledge.

Right Conduct : To develop equality after achieving the non-essense of bad and sinful thoughts, such as attachmentand spite or else to remove the reasons of theliveliness, which make the life unpleasent sinful andworst, the efforts with wisdom, is called "SamyakCharitra.”

Right Belief : To have a faith over the soul, etc. elements withtheir true nature, is called “Right Belief” (SamyakDarsan)

The characteristics of "Samyakatva"

Sham : Essence of Equality. Dirt and Gold are considered to beidentical.

Samveg : The eagerness towards to leave Samsar

Nirved : Passieness towards samsar. When the passivenessapppears one become without libidio - (Thoughts ofsensual Latency)

Astha : Faith

Anukampa : Compassion, kindness

Penance : There are 12 types of penance, out of which six areexternal austerity such as fasting and less food eating orunder eating and other six are internal austerity such asmeditation, vaiyavruttya, viz an ailing asetic, an ascetic,child ascetic etc.

The wishes of Sravak : The shravak and shravika should wishthat when he or she would have less greed as well aswithdraval from occupation and maintaining twelveVratas of Shravak and maintain and accept the fiveMahavrtas of monk after renouncing the world and while

doing so he or she gets death in maditation or death inscholatic stage.

Kashay : Kash + Ay = Kashay. Kash means samsar; Ay meansto come. The reason by which the samsar is increased,known as Kasay. There are principally four Kashayas.Anger, pride, delusion and greed, which obstructs thequalities of the soul.

14 Dreams : The mother of Tirthankaras receives or sees 14dreams, at the time of an entry of soul of the Tirhtankarain to her womb, such as lion, elephant and decoratedflag etc. These 14 dreams indicate specific qualities ofTirthankar.

Eight Mangal (Asht Mangal) : Swastik Mark, spire and Fishcouple etc. eight are considered to be the symbols ofMangal (Auspious)

Soul compassion and vegeterianism with Reference toJaina Religion : The principle of co existance is theroot of Jaina Religion. Live and let live, non-violance,compassion and kindness are accepted as inseperableorgans of the religion. The case of cows and its race aregiven importance, at first, in Jaina religion.

The Shravakas, such as Anand, Kamdev, Chulnipita,Chulnishatak, Kund kaulak, Surdev, Mahashatak etc. of the LordMahavira, have plenty numbers of cow herds. Pujya Vijaysen, PujyaHarivijay, Pujya Shantidasmuni were familiar with the protection ofcows and their race. Pujya Hemchandra and Kumarpal have doneremarkable work in the field of “Jiv daya”.

The Jains contribution is invariably highest in the fields ofprotection of cow, animals and Panjrapole. Veternary homes, to makepanjrapoles self sufficient by the maximum usage of their land, foddercentres, protection work of pasture land, research centers for milkbased products, dogs have their share for bread, pigeon having their

Jainism Jainismshare, treatment centers for birds, dogs are saved from going toGovt. electrocutting centre and operating upon them for birth control,such and other activities of “ Jivdaya” are carried out by Jains.

The Jains prefer and preach for live agriculture through naturalconventional fertilizers instead of chemical fertilizer. Instead ofconsidering the ‘Jivdaya’ not as ‘Kuldevi’ of Jains only, there wouldbe a ‘Darshan’ of universal brotherhood, rather than the prestige of‘Jivdaya’, in the temple of human religion.

The flash eating is unsuitable for mankind. The construction ofhuman body shows that one is vegetarian animal.

There are chemical conversions in internal glands and sevenmetals (Saptadhatu) which are embodied as a result of impure andnon-hygenic food. And hence there will be adverse physical andmental effects. Because the disease enters the mind, the human beingsare disturbed externally as well as internally through the diseases likeanger, jealosy, excitement, intense greed, sleeping and imbalance ofmind etc. Natural wealth is destroyed by the flesh eating. There is animbalance of environment. The possibilities of quakes are increased,due to violence and killings, on the universe.

The idea behind the vegetarianism is not only to fill up one’sstomach, but it is to stop the blood shedding. It is for the creation ofvirtues of affection, love and kindness instead of cruelty.It is for blissand happiness for the nation and individual family life. It is for themaking of absolute meditating the present life as well as for thebennefits of alien world.

There is a difference between vegetarian food and Jaina food.The Jainas consider onion, potato, carrot, raddish as non-eatablesin vegetarian food. The Jainas never take non-eatables in vegetariandiets, which contain infinite soul in a single body, because ofcompassion and simpler traditional life.

Marganusari Guna :35 Virtues that guide us on the path of life.

Certain principles and codes of conduct and rules are absolutelyessential for social life and for co-existence. The thirty-five virtues ofthe “Marganusari” life illustrates the Jain system of life which canbecome disciplined, orderly and progressive in proportion to theextent to which this foundation is strong and sound.

The following thirty five qualities :-

1. He must make his living i.e. earn money through just and fairmeans.

2. He must be the one who praises the conduct of the goodcultured persons.

3. He must be the one who marries with a person of goodmoral conduct of his class.

4. He must be the one who dreads sin.

5. He should follow the known and agreed rules of lay follower’sconduct (deshachar)

6. He should not involve in back-biting of any one, especiallyof the King and the like.

7. He should build his house at a place which is neither tooopen nor a secret one.

8. There must not be many exit doors in his house.

9. He must be the one who keeps the company of the good.

10. He must be the one who serves and adores his parents.

11. He must keep away from places that generate anger andquarrelsomeness.

12. He should not intend doing anything that may invitecondemnation.

13. His expenses must be in accordance with his income.

14. He should wear clothes befitting his economic condition.

Jainism Jainism15. Developing in himself the eight good qualities of intellect he

should listen to the religious discourse everyday.

16. When suffering from indigestion he should not have food.

17. He should pursue with Dharma the human ideal (Purusarthas)of economic well being (Artha) fulfilment of desires (Kama)and Freedom (Moksha) in such a way that none comes inthe way of the other.

18. He should take his meals at fixed times with contentment.

19. He should respect properly the guests (Atithis), saints(Sadhus) and the poor-helpless people (Dina-asahayajana).

20. He should not indulge even in insisting on a wrong course ofaction.

21. Wherever he may find good qualities he should imbibe themand praise them.

22. He shoulf not act against the prevalent customs of times andplace.

23. He should understand the potency of his capacities andincapacities. Knowing something to be beyond his powerhe should not indulge in any action.

24. He should be humble and worship men of good conduct andmore knowledge than himself.

25. He should discharge his responsibilty of providing for andbringing up those under his charge.

26. He should be far-sighted and insightful i.e. he should workonly after full thought and consideration.

27. He must understand what is good and what is not good forhim.

28. He must be popular i.e. he must end himself to the peoplethrough good conduct and service.

29. He must be grateful i.e. he must acknowledge humbly any

good done to him by someone.

30. He must be prone to get ashamed while thinking of doingany improper action.

31. He must be kind and merciful.

32. He must be gentle, peace-loving and full of happiness.

33. He must be ever ready to do good to others.

34. He must be a victor over the six internal enemies such assensuality (kama), anger (krodha), greed (lobha), infatuation(moha) intoxication or pride (mada) and jealousy (matsarya).

35. He must keep his senses under control.

The grand mansion of "Sravakadharma" can only stand on thefoundation provided by these 35 good qualities, because only byimbibing them can a person acquire the capacity to follow the pathof Dharma.

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Tapas :Just as fire consumes the combustible so do the tapas-austerities

burn up the karmas. These austerities are of various kinds and typeswhich for the sake of convenience, have been classified primarilyinto (1) Bahya, Exterior and (2) Antar, Interior austerities.

By Bahya, exterior or physical austerities, our physical nature isso controlled as to work out automatically towards the furtheranceof the end in view whereas by the Antaranga tapas or interior orpsychical austerities mind is so controlled as to help the jiva in gettingan insight into the real nature of things with a view of attaining to aright knowledge, which ultimately leads to right conduct.

The bahya tapa is of six following types:

1. Anashan Vrata : The vow of fasting. In these days of scientificculture, importance of fasting has been emphasized,

Jainism Jainismas to give the physical system a rest. Scriptures too,states that fasting purifies the sense-organs.

2. Unodori : Avoidance of full meals. It adds to the agility of thejiva. Full meals bring laziness.

3. Vritti-Sankshep : One must minimize one's desires andnecessities . One must exercise control over them.While eating food one must renounce some dishesand must keep them aside.

4. Rasa-parityaga : Renunciation of palatable dishes such as avariety of sweets, milk, butter, sugar, salt, and thelike which may awaken a sense of attachment to thepleasures of life.

5. Kayaklesha : Endurance of physical troubles one must everbe ready to undergo all sorts of physical discomfortswithout losing the equanimity of temper. To realizethis, he may undertake to practise meditation eitherin the scorching rays of the sun or in winter, in a colduncovered place.

6. Pratisamlinata : Turning the senses from their respective objects.This will develop the spirit of renunciation andstrengthen moral rectitude in such a manner as tomake one look upon things most charming to theworld as of no use, and are guarded against alltemptations. One must also control the passions andtheir correlates. One must be immersed in meditationand self-purification.

Besides, there are six internal austerities, they are mainly relatedto the mind. These are also known as Abhyantar tapa. They are :

(1) Prayashchit : It takes the form of a moral confession to thespiritual guru, for the sins and crimes one might havedone through commission or omission withrepeatance and accept the prescribed atonement.

One must make a firm determination not to commitsuch faullts again. Everyday one must say‘Michchami Dukkadam’ i.e. may my sins beforgiven.

(2) Vinay : One must also cultivate humility i.e. vinay. Humility isthe best means to overcome all pride. One must berespectful towards, elders, devoted and humbletowards spiritual superiors.

(3) Vaiyavritya : This consists chiefly of serving with devotionreligious teachers, asceties, virutous people, feedingthe poor, sheltering the helpless and the like formsof social services. In short it means service tohumanity. Vaiyavritya brings purification of the heart.

(4) Swadhyay : One must study, teach and reflect deeply onsuch sacred books which inspires one to attain self-realization and enable one to save one's soul fromgetting lost in the entanglements of the mundane life.

(5) Dhyana : Meditation, contemplation, concentrating all thepropensities and potentialities of the mind on acontemplation of the true form of the Atma soul andthe Paramatma, the Supreme Soul and becomingcompletely rapt in such a contemplation.

(6) Vyutsarga : Renouncing the attraction of the worldly objectsand activities one must meditate upon th 24Tirthankaras. This austerity has also been calledKayotsarga. It is renouncing the attachment for thebody and taking care of the soul.

Thus the description of both the external as well as internalpenance, as given in Jainism, is unique and wonderful. It is a livingtradition continued in the lives of monks, nuns, laymen and laywomen.These tapas aspire towards self-purification leading towards self-realization.

Jainism Jainism

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LESHYAThe propensity and mental reaction are called Leshya. The effect

of thinking, of environment and of food falls on the body and mind.The colour an the body also changes in accordance with that effect.The face on an anrgy man grows red, and blood seems to rush out ofhis eyes. The face of a man who is in despair or dejection, growspale. The brightness of his face fades away. All these changes takeplace on account of Leshya. The psychic conditions create reflexes,and they in turn, may give rise through some form of radiation, tosome kinds of colouration round the organism. This refers to creatingan aura round the organism.

Leshya have been broadly classified on the basis of colours. Sixtypes of primary colours are suggested. Three of them refer to evil-minded persons. The remaining are attributed to morally goodpersons. The six leshyas are (1) Krishna leshya (black) (2) Neelleshya (blue) (3) Kapot leshya (dove-grey) (4)Tejo leshya (glowingcoloured leshya) Padma leshya (lotus-coloured) and Shukla leshya(white-colour). For instance, a man who is wicked and cruel getsthe black leshya. A man who is affected by anger and envy gets theblue leshya. One who is base and dishonest has grey. On the contrary,a well-disciplined man develop the red leshya. One who has subduedthe passions has a glowing-coloured leshya (yellow). One who isengrossed in meditation of the dharma and truth has the white leshya.The fully liberated souls have no leshyas at all.

The elthical or moral significance of this doctrine has beenemphasized in this distinction. The leshyas are treated as an index oftemperament and characters. Leshyas have a moral bearing. TheJainas give the examples of six travellers in the forest. They see atree full of fruits. The man with a black leshya intends to uproot thetree; that with a blue, to cut the trunk; that with a grey, to cut thebranches; that with a yellow to take the twigs only; the man with the

lotus-coloured, intends to pick the fruits, while the one who has apure white-leshya is content to take whatever fruits have fallen onthe ground.

The first three leshya are aprashasta (unpraiseworthy) becausethey are the causes of a bad condition of the soul (atma-durgati) andthe last three leshyas are of a praiseworthy nature that is so becausethey are the causes of a better condition of the soul (atma-sadgati).

Jainshasan - ParivarAll the Sadhu - Sadhvi, Shravak - Shravika (Four - fold) who

observe Jain religion are the pupils of Lord Mahavir. They aredistributed among various sects, Gaccha and Firkas, on the basis oftheir practise, state, language and arrangements.

The population of Jain reaches to one crore at present who residein India and abroad everywhere. The Jain Monks who observe fiveMahavrtta, move through out India. In foreign countries, the SamanSamani of Terapanth, learned DIGAMBAR Scholars and ritualperformers and Shravak-Shravikas are propagating the Jaina religion,and at several places, we find Jaina Temples constructed.

There are 166 Swetamber Idol worshipper Acharyas. Monksnumbering to 1531 and nuns are 5642. Total comes to 7439. Andthey are making 1521 chaturmas (Monsoon period) fields pious.

The Parswa Chandra Gachha and Khartar Gachha are thefollowers of Parswa Chandra Swami and Pujya Devchandra Swamirespectively.

The great Acharyas Like A Buddhisagar Suri, Shasan SamratA. Nemisuriswarji, Punjab Kesari A. Vijay Vallabh Suri,Agamoddharak Anand Sagar Suriswarji, A, Rajendra Suriswarji (TinThui) were from Idolator sect.

There are 8 Acharyas, 337 monks, 2859 nuns in SwetamberSthanakvasi sect. In all they are 3204 and make pious, 772 placesof Chaturmas.

Some of the great Sthanakvasi Saints are, A. Atmaramji M. S.,P. Amolakh Risi, A. P. Anand Risi, A. P. Devendra M. S. , A. P.Hastimalji, A. P. Jawaharlalji, A. P. Nanalalji, A. P. Jitmalji, A. P.Samarthmalji, P. Ghasilalji, P. Dharmasinhji Swami, P. Dungarsinhji,

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SHRI PANDIT RATNACHANDRAJI JAIN KANYASHALA TRUSTConducted by Smt. P. N. Doshi Women's College of Arts

Saurashtra Kesari Pranguru Jain Philosophical& Literary Research Centre

Saurashtra Kesari Poojya Shri Pranguru had a verydistinguished wisdom and knowledge. He contributed greatlyin the study of scriptures, in collecting and preservingtadpatriya manuscripts, in establishing libraries of scripturesand pathshalas.

Perceiving this unique contribution and inspired by"Saurashtra Kesari Poojya Pranguru Birth CenturyCommittee" Mumbai, to immortalise the name of Gurudev onthe occassion of his Birth Centeuary, the above trust hasfounded "Saurashtra Kesari Pranguru Jain Philosophical andLiterary Research Centre". The objectives of the Centre areas follows :

♦ To study, research, edit and publish Jain philosophy,Indian Darshans civilization and literature.♦To present Jainismscientifically. ♦ To research ancient manuscripts andTadpatriya scriptures and conduct library activities. ♦ KeepingJainism at the core, to develop humanitarian activities. ♦ Tooffer scholarships to students studying and researching Jainliterature. ♦ To arrange lectures by scholars and saints. ♦ Toorganise camps and such other programmes that cultivatereligious and meritorious qualities. To publish culture orientedqualitative literature. ♦ To encourage research paper reading,script reading and reading of old Jain manuscripts. ♦ To extendco-operation, facilities and guidence to shravakas and saintsand Mahasatijis to gain knowledge those who are working forM.A. Ph.D. or M.Phil and to publish the research work.♦Toprepare CD’S on ancient Jain books, Paintings, Sculpture,architecture etc. ♦ To propagate Jainism in the country andabroad by arranging seminars lectures etc and by providinginformation about Jain philosophy and literature through awebsite on the Internet.

Wishing your co-operationNavneetbhai Sheth / Gunvant Barvalia

S.K.P. Jain Philosophical & Litarary Research CentreShri Jagdhir Boda Vidya Sankul

SPR Jain Kanya Shala Trust, Cama Lane, Ghatkopar (W)Mumbai - 400086. Ph. 516 3434 / 512 5658 / 515 5476

Jainsim (Introduction to Jainism)by Gunvant BarvaliaJune - 2002© Dr. M. G. Barvalia

Sponcered by :Shri Parshwanath ShwetamberMurtipujak Jain SanghL. B. S. Road, Ghatkopar (W)

Price : Rs. 35/-

Published by :SKPG Jain Philosophical & Literary Research CentralAdmn.Office : G. M. Barvalia316/1, Siddhivinayak Society,Hingwala Lane Extn., Ghatkopar (East),Mumbai - 75. Phone: 515 5476

Available From :Navbharat Sahitya Mandir134, Princess Street, Mumbai-2.

Printer :Arihant Printing PressSaibaba Nagar, Pantnagar,Mumbai - 75.

: PUBLISHERS :SAURASHTRA KESARI PRANGURU JAIN

PHILOSOPHICAL & LITERARY RESEARCH CENTRE

SPR Jain Kanyashala Trust, Shri Jagdhir Boda Vidya Sankul,Kama Lane, Ghatkopar (W), Mumbai - 400 077.

Phone: 516 3434, 512 5658

Sponsered by :SHRI PARSHWANATH SHWETAMBER

MURTIPUJAK JAIN SANGHGHATKOPAR (WEST)

JAINISMGUNVANT BARVALIA

8

Jainsim (Introduction to Jainism)by Gunvant BarvaliaJune - 2002© Mrs. Dr. M. G. Barvalia

Sponcered by :� Pushpaben Bhupatlal Bavishi

by Yogeshbhai Bavishi - Ghatkopar� Smt. Mamtaben Yogeshbhai Bavishi� Late Smt. Lilavanti Gambhirdas Parekh - Ghatkopar

Price : Rs. 20/-

Published by :Chamanlal Vora - PresidentBhagwan Mahavir 2600 Janma KalyanakMahotsav Samitee - GhatkoparKhatav Apat., Joshi Lane, Mumbai-77.Phone: 512 8619

Printer :Arihant Printing PressSaibaba Nagar, Pantnagar,Mumbai - 75.

MESSAGE FROM THE PRESIDENTOn the occassion of the grand celebration of 2600th Janma

Kalyanak Mahotsav of Bhagwan Mahavir. A special book narratingthe different aspects, versions and practice of elimentory stage ofsidhant of Jain religion was published in Gujarati Jain Dharma inAugust 2001 under the banner of Janma Kalyanak MahotsavaSmiti of Ghatkopar.

The book was highly appreciated by many readers. There wasa demand from young generation to get this book published inEnglish, so that they can understand the full meaning of thebook. And therefore we decided to publish the book in English,so that many English knowing young boys and gide can read andunderstand the meanings of Jain Dharma. It is also a fact thatEnglish books on our Jain religion are in good demand in foreigncountries, especially in America, U.K. and Singapore.

The writer of the book Shri Gunvantbhai Barvalia took-up thechallenge of translating the book in English.

This book will be very useful to the young English speakingreaders, as it contains many details on practice and procedure ofdifferent types of Philosophical religious objects.

I express my high regard for Gunvant Barvalia who has utilisedhis time and talent for the translation of this book in English. Onbehalf of the Mahotsav Samiti. I thanksful to Shri YogeshbhaiBavishi and Shri Pravinbhai Parekh for sponcership of publicationof this book in English.

I request the readers of this book to use this book for givingas a gift to other fellow readers on various religious occassionsespecially during Paryushan.

I am thankful to all the office bearers and all the members ofMahotsav Samiti for full co-operation and guidance for the progressand prosperity of our institution.

PresidentCHAMANLAL VORA

Bhagwan Mahavir 2600thJanma Kalyanak Mahotsav Samiti

Ghatkopar

Ghatkopar :Date: 31 May 2002

MESSAGE FROM THE PRESIDENTOn the occassion of the grand celebration of 2600th Janma

Kalyanak Mahotsav of Bhagwan Mahavir. A special book narratingthe different aspects, versions and practice of elimentory stage ofsidhant of Jain religion was published in Gujarati Jain Dharma inAugust 2001 under the banner of Janma Kalyanak MahotsavaSmiti of Ghatkopar.

The book was highly appreciated by many readers. There wasa demand from young generation to get this book published inEnglish, so that they can understand the full meaning of thebook. And therefore we decided to publish the book in English,so that many English knowing young boys and gide can read andunderstand the meanings of Jain Dharma. It is also a fact thatEnglish books on our Jain religion are in good demand in foreigncountries, especially in America, U.K. and Singapore.

The writer of the book Shri Gunvantbhai Barvalia took-up thechallenge of translating the book in English.

This book will be very useful to the young English speakingreaders, as it contains many details on practice and procedure ofdifferent types of Philosophical religious objects.

I express my high regard for Gunvant Barvalia who has utilisedhis time and talent for the translation of this book in English. Onbehalf of the Mahotsav Samiti. I thanksful to Shri YogeshbhaiBavishi and Shri Pravinbhai Parekh for sponcership of publicationof this book in English.

I request the readers of this book to use this book for givingas a gift to other fellow readers on various religious occassionsespecially during Paryushan.

I am thankful to all the office bearers and all the members ofMahotsav Samiti for full co-operation and guidance for the progressand prosperity of our institution.

PresidentCHAMANLAL VORA

Bhagwan Mahavir 2600thJanma Kalyanak Mahotsav Samiti

Ghatkopar