jin sarasawati

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ftuljLorh JIN SARASWATI

[FUNDAMENTALS OF JAINOLOGY]

Collection By :-

Muni Prashant SagarThe disciple of Acharya Shri Vidyasagar Ji Maharaj

English Translation By :-

Dr. Prem Chand Jain

Ganj Basoda (M.P.)

Publisher

Dharmodaya Sahitya PrakshanKhurai road, Sagar (m.p)


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Translator’s foreword

Jain philosophy is an unfathomable ocean.

Most venerable 108 Muni Shri Prashantsagarji, the

able disciple of the paragon of learned saints, Mini-

Mahavir, Acharya Shri Vidyasagarji Maharaj, has

collected some drops out of ocean in the form of “JinSaraswati”. Its main aim is to make youths learn

principles of Jainism in modern, simple, easy and at-

tractive question-answer form, free from technical

jargon. This work of Muni Shri has earned a great

popularity among Jains and non-Jains and its five

editions have come out in a very short period. This

book consists of 61 chapters and about 300 pages

which contain exhaustive knowledge of all the basic

characteristics of Jainism by which the readers willbe able to grasp almost all the ins& outs of Jainism.

The original sources of the subject-matter quoted

within brackets will be very useful even to the re-

searchers for exploring further details of the subject.

It is also a guide for the teachers and stu-

dents of Jain Pathshalas running across the country

especially in M. P., U.P., Rajasthan and Karnataka

on innovative lines inspired by the munis of the con-

gregation of Acharya Shri VidyasagarJi. At the endof each chapter “Questions for exercise” add to its utility. Similarly, explorative questions at the

end of each chapter under caption, “Search elsewhere”, inspire the readers to dip deep into the

subject and instil in them the tendency of research.

Muni Shri expressed his desire to translate it into English so that the English speaking

youths may also be benefited as presently the English language has become an important medium

of instructions in schools and colleges. Hence, it is the need of the hour to bring out an English

version of this important work to attract the youth and imbibe the tradition of Jainism in them.

Muni Shri, an image of compassion, entrusted me with this work and to the best of my

ability I have tried to complete it with his grace and blessings. I offer my heartfelt Namostu to Shri

PrashantSagarji Maharaj who expressed faith in me. I also pay my obeisance to Acharya Shri

Vidyasagarji and his disciples whom I bow in devotion.

GanjBasoda Dr. Premchand Jain

MahavirJayanti GanjBasoda

4th April, 2012

BOOK JIN SARASWATI SHIKSHAN

Collection by Muni Prashantsagar

Translated into English byDr. Prem Chand Jain(Ganj Basoda, M.P.)

EditionFirst, 2012, 1100 copies

Price :100/-The book cand be obtained from -(1)

(2) Published by

(3)

Graphics byVipul Jain, Vidisha-9827256243


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DEDICATION

Respectfully Dedicated in the Lotus-hands of Acharya

Guruvara Shri Vidyasagar ji Maharaj who always remains im-

mersed in right knowledge-meditation-penance, is most revered,

worthy to be remembered in early morning, is possesed of

blessed memory, an uplifter of the tradition of Acharya Kund-

Kund Swami and the great inductor of initiations.

• Muni Prashant Sagar


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Prologue^^.kk.ka .kjLl lkjks** Naram Narassa Saro i.e. knowledge alone is substantial in the life

of man. Just as the body without eyes is regarded devoid of splendour, similarly the one who lacks

knowledge his whole life remains darkish and unattractive. Guruvara Acharya Shri Vidyasagar ji

has written –

^^Kkku nq%[k dk ewy gS] Kkku fg Hko dk dwy A jkx jfgr izfrdwy gS] jkx jfgr vuqdwy AA“Knowledge is the root of griefs more,

The knowledge is also life’s shore,

With attachment it is unfavourable,

Devoid of attachment, is favourable.”

The knowledge can be both-beneficial and inimical to us. The knowledge which is with

attachment and accelerates the attachment that, as a rule, is the cause of down-fall whereas theknowledge devoid of attachment, is destroyer of passion and becomes the instrument of averting

griefs, miseries and by and by the cause of the destruction of transmigration for ever. In the present

milieu the thirst of acquiring knowledge is increasing at the fast rate and efforts are also being made

in this direction. New and newer inventions, technical knowledge coming almost every day is,

precisely the symbol of the development of the knowledge, but whether this worldly knowledge is

capable of giving us pleasure pertaining to the ultimate spiritual good?

We ponder over this question seriously then the solution we get just in negative –

D;k D;ksa fdruk dc dgk¡] [kkst djs foKkku] ;s lc fdldk fdlfy,] /keZ djk;s Kkku AWhat, why, how much, when and where,

It is science-field of investigation,

For whom and for what, all of these ?

It exactly tells the religion. (Doha Dohan)

The search of appropriate reality and attainment of true happiness is possible only through

right belief. The attraction towards right belief of the worthy people capable to attain salvation mayincrease and the voice/words of Teerthankarasand of Acharyas may be learnt by heart by all

and sundry, with this very object in view, this treatise “ Jin Saraswati” has been written in -

question-answer form. This treatise has been divided into all the four expositions ( Anuyogas).

1. Prathmanuyoga (Exposition of biographical description of great personages) -

In which the ideal life of great personages and the fruit of virtues-sins, is described, is

Prathamanuyoga. It is treasure of gems-trio, of Samadhi i.e. holy-death (Samadhi Maran)


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and even the extreme difficult subjects are made easy to understand through tales. The main

treatises of this Anuyoga, are Harivanshpuran, Padampuran, Shrenikcharitra, Uttarpuran,

Mahapuran, etc.

2. Karnanuyoga (Exposition dealing with structure of universe ( Loka) and the state of

living beings of all the four body-forms) -

That which is like the mirror for knowing division of universe - non-universe (cosmic space),change of Kalpakal (a long period of 20 x 20 Korha Korhi Sagar, i.e. 200,000,000 x 200,000,000)

and all the four body-forms, is called Karnanuyoga. The main treatises of this Anuyoga, are

Tiloyapannatti, Tirloksar; Lok Vibhaga, Jambudvipa pannatti ,etc.

3. Charnanuyoga (Exposition dealing with principles of conduct for Shravakas & Saints) -

In which there is detailed description as to how the origin and increase of conduct ofShravakas

and Saints ( Muni) take place; by which motives it happens, and due to which motive the conduct

is protected; and which are the observations of which vows, is Charnanuyoga. The main trea-

tises of this Anuyoga, are Moolachar, Moolachar Pradeep , Angar Dharmamirata, Sagar

Dharmamirata, Ratankarandaka Shravakchara ,etc.

4. Dravyanuyoga (Jain metaphysics) -

In which there is description of Jeeva - Ajeeva (living and non-living beings), virtue-sin,

bond-salvation and in which there is narration of only soul, is Dravyanuyoga. The main treatises

of this Anuyoga, are Samaysar, Pravachansar, Niyamsar, Asthapahuda, Labdhisar,

Kshapansar, Parmatvaprakash ,etc.

The subjects presented in this treatise have been organised in 61 chapters, which are namedas under -

Prathamanuyoga 1. The great incantation Namokar, 2. Antiquity of Jainism, 3. Order / Succes-

sion of the World, 4. Teerthankara, 5 Samavsharan, 6. Panch-kalyanaka, 7. Teerthankara

Rishabhdeva, 8. Teerthankara Parshwanath, 9. Teerthankara Mahavir, 10. Acharya Shri Shantisagar

Ji, 11. Acharya Shri Jñãnsagar Ji, 12. Acharya Shri Vidyasagar Ji, 13. Places of Pilgrimage, 14.

Fundamental characteristics of Jainism

Karnanuyoga 15. Jain Geography, 16. The Body-form of Hell, 17. Animal Body-form (Tiryancha

Gat i), 18. Human Body-form, 19. Celestial Body-form, 20. Natural Jina Temples

Charnanuyoga 21. Parmeshthi, 22. Arihant Parmeshthi, 23. Siddha Parmeshthi, 24. Acharya

Parmeshthi, 25. Upadhayaya Parmeshthi, 26. Sadhu Parmeshti , 27. Similarity between Muni &

military, 28. Aryika, 29. Samyagdarshana - right faith, 30. True Deity, scripture and Guru, 31. The

temple symbolize, of what, 32. Method / procedure of visiting Jina Temple, 33. Renunciation of

night-eating (meal), 34. Water-filtration (drinking filtered water), 35. Worshipping Lord Jinendra


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Deva, 36. Jinwani (Preachings of Lord Jina in the form of Scripture), 37. Swaddhayaya (Studying

Scriptures), 38. Eleven Pratimayen of Shravaka(Eleven stages of renunciation of vowed Shravaka),

39. Amoral Food, 40. Sallekhna (Holy Death)

Dravyanuyoga 41. Substance (Dravya), 42. Jeeva (living beings), 43. Senses, 44. Passions, 45.

Sin, 46. Paryapti (Completion of capacity), 47. Karma, 48. Ten states of Karmas, 49. Age-

bond, 50. Gati-Agati (Taking birth and hailing from), 51. Birth, 52. Body, 53. Body-structure(Samhanana), 54. Sansthan (Body figure), 55. Leshya (Passion-stained souls activity), 56.

Gunasthan (Stage of spiritual development), 57. Margna (Soul’s quest), 58. Samudghat , 59.

Dhyan (Meditation), 60. Naya (StandPoint), 61. Anekant & Syadvada (doctrine of manifold

predication & doctrine of assertion of many possibilities of describing a matter).

Before publication of this treatise for the first time, it was a small booklet which was pub-

lished in Guna Chaturmas (2004) and its second edition was prepared adding some more

chapters for readers/inquisitives in which Muni Shri Nirvegsagar ji gave extreme collaboration in

the modification and revision of this treatise and Muni Yogsagar ji, Muni Shri Abhaysagar ji, MuniShri Pranamyasagar ji, Muni Shri Shreyanshsagar ji, Muni Shri Mallisagar ji and Muni Shri Bhavsagar

ji extended their enormous collaboration in refining, correcting and giving it a accurate shape in its

third edition, hence I extend my hearty applause to all of them. It is but natural that still there may

remain some mistakes. Intellectual listeners and adepts are expected to point out them to pave the

way for making it more accurate. Pt. Ratanlal ji Benara, Agra and Br. Bharat ji, Sagar have done

unwearied effort for making the publication of this treatise attractive and faultless, my blessing to

them for it.

Three more chapters have been added in this present edition and some changes have been

made in some places.

In the present scenario the importance of English language is increasing rapidly. In fact the

future generation of Jain families would be of English-speaking as almost all boys & girls of Jain

families are receiving Education in English - based convent schools and colleges who understand

the subject in English more easily than in Hindi or in Sanskrit.

Hence, Dr. Premchand Jain of Ganj Basoda, a devoted devout of Jainism and Jain saints,

was asked to translate it into English who did it meticulously and sincerely inspite of his ill health

and old age. For his devotion and dedication to Jain-scripture, I bless him. The Jinendra Deva may

bless him with good health so that he may be able to keep him- self engaged in the service of

JINWANI .

The English-version of this treatise may prove useful and knowledge-furthering to all-chil-

dren and elders, with this auspicious desire, this treatise is dedicated to the supreme pure lotus-

hands of Acharya Guruvara bowing my head on his pious feet.

• Muni Prashantsagar


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32 Method / Procedure of visiting

Jina Temple 153

33 Renunciation of night-eating (meal) 158

34 Water Filtration (drinking filtered water) 162

35 Worshipping Lord Jinendra Deva 165

36 Jinwani (Preachings of Lord Jina in

the form of Scripture) 174

37 Swaddhayaya (Studying Scriptures) 177

38 Eleven Pratimayen of Shravaka (Eleven 180

stages of renunciation of vowed Shravaka)

39 Amoral Food 192

40 Sallekhna (Holy Death) 195

Dravyanuyoga

41 Substance (Dravya) 200

42 Jeeva (living beings) 206

43 Senses 214

44 Passion 218

45 Sin 224

46 Paryapti (Completion of capacity) 229

47 Karma 232

48 Ten states of Karmas 237

49 Age-bond 240

50 Gati-Agati

(Taking birth and hailing from) 245

51 Birth 248

52 Body 252

53 Body-structure (Samhanana) 255

54 Sansthan (Body figure) 257

55 Leshya (Passion-stained soul's activity) 25956 Gunasthan (Stage of spiritual

development) 263

57 Margna (Soul's Quest) 271

58 Samudghat 282

59 Dhyan (Meditation) 287

60 Naya (Stand Point) 295

61 Anekant & Syadvada 301

INDEX

Prathmanuyoga

No. Name Page No.

1 The great incantation Namokar 8

2 Antiquity of Jainism 16

3 Order / Succession of the World 20

4 Teerthankara 29

5 Samavsharan 37

6 Panch Kalyanaka 40

7 Teerthankara Rishabhdeva 44

8 Teerthankara Parshwanath 48

9 Teerthankara Mahavir 52

10 Acharya Shri Shantisagar Ji 56

11 Acharya Shri Jñãnsagar Ji 6012 Acharya Shri Vidyasagar Ji 64

13 Place of Pilgrimage 69

14 Fundamental Characteristics of Jainism 73

Karnanuyoga

15 Jain Geography 75

16 The Body-form of Hell 86

17 Animal Body-form (Tiryancha Gati) 91

18 Human Body-form 94

19 Celestial Body-form 99

20 Natural Jina Temple 108

Charnanuyoga

21 Parmeshthi 111

22 Arihant Parmeshthi 114

23 Siddha Parmeshthi 118

24 Acharya Parmeshthi 12125 Upadhayaya Parmeshthi 126

26 Sadhu Parmeshthi (Saint Parmeshthi) 128

27 Similarity between Muni & Military 132

28 Aryika 135

29 Samyagdarshana - right faith 136

30 True Deity, Scripture and Guru 146

31 The Temple Symbolize, of what? 150


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Chapter - 1

The great incantation NAMOKAR

MAHA MANTRA NAMOKAR JAIN CONCEPT OF PRAYER

The Great Incantation "NAMOKAR"

áÊ◊Ê •Á⁄ „¢ ÃÊáÊ¢ Namo Arihantanam,áÊ◊Ê Á‚hÊáÊ¢ Namo Siddhanam,áÊ◊Ê •ÊßÁ⁄ ÿÊáÊ¢ Namo Airiyanam,áÊ◊Ê © flÖ¤ÊÊÿÊáÊ¢ Namo Uvajjhayanam,áÊ◊Ê ‹Ê∞ ‚√fl ‚Ê„Í áÊ¢ Namo Loye Savva Sahunam.My Obeisance to Shri Arihant Ji, the Omniscient.

My Obeisance to Shri Siddha Ji, the Liberated Soul.

My Obeisance to Shri Airiyanam Ji (Acharya Ji), the Preceptors.

My Obeisance to Shri Upadhyaya Ji, the spiritual Teacher.

My Obeisance to Shri all Sadhu Ji, found in the whole universe.

1. What is Mantra ? (incantation) ?

(1) Which contains infinite power, infinite meaning, is incantation.

(2) Merely reciting which the intended work is accomplished, is incantion.

2. What is ' Namokar Mantra', in which language and metre it is written ?

' Namokar Mantra' is that in which obeisance is paid/offered to all the five 'Parmeshthies'.

It has been written in ' Prakrit' language and the metre is ' Arya'.3. Why any particular person has not been saluted in this incantation ?

Any particular person is not saluted in this incantation but the beings (souls) endowed with

qualities (attributes) have been respectfully paid obeisance. Because it is the pecularity of

Jain Philosophy that the personality, not any particular person, is saluted.

4. Who composed this "Namokar Mantra" ?

Nobody composed this incantation. It existed from the beginningless time and will continue

so i.e. it has neither beginning nor end.

5. Who Acharya had put it in writing form for the first time and in what treatise ?

Acharya Shri Puspadant Ji Maharaj had put it in writing form in the first part of "Satkhandagam" treatise as ' Mangalacharan' (Invocatory preamble - auspicious begin-

ning for the success of his work) in the second century.

6. Give some synonymous words for Namokar Mantra ?

1. Anadinidhan Mantra - It is eternal incantation, i.e. it has neither beginning nor end.

2. Aprajit Mantra - It can not be defeated by any one.

3. Maha Mantra - It is great and best of all the Mantras.

4. Mool Mantra - The Original Mantra. It is the root of all incantations. There is no tree

without root, similarly no incantation can withstand without it.

PRATHMANUYOGA (Exposition of Biographical description of great personages)


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5. Mirtiyunjaya mantra - That which wins even the death. The death can be overcome

with it i.e. the salvation can be attained by meditating this incantation.

6. Sarva Siddhidayak Mantra - All supernatural powers and ‘Siddhis’/accomplishments

are attained by repeating this incantation.

7. Taaran-Taran mantra - One ownself crosses over the ocean of the world alongwith

others with the help of this incantation.

8. Adi Mantra - It is the first of all incantations i.e. it is the first source of all incantations.9. Panch Namaskar mantra - Incantation saluting all the five ' Parmeshthies'.

10. Mangal Mantra - It is the first auspicious incantation among all other incantations.

11. Kewal Jñãn mantra - The Omniscience can also be attained by this incantation.

7. How many incantations have originated from the ' Namokar Mantra' ?

Eighty four lac incantations have originated from this ' Mantra'.

8. In which places this ' Mantra' should be recited ?

It should be recited at every step, i.e. in grief, in pleasure, in place of fear, in every path, in

terrible place, in the battle-field, just as -

ŒÈ—π ‚Èπ ÷ÿSÕÊŸ, ¬ÁÕ ŒÈª¸ ⁄ áÊ˘Á¬ flÊ–üÊË ¬ÜøªÈL§ ◊ãòÊSÿ, ¬Ê∆ — ∑§Êÿ¸— ¬Œ ¬ŒH áÊ◊Ê∑§Ê⁄ ◊¢òÊ ◊Ê„ Êàêÿ, 12H“Namokar Mantra” be recited,

At every step, in all places,

During pain-pleasure, in war,

And in all terrible places.

9. Whether 'Namokar Mantra' can be recited in or at impure places ?

This 'Namokar Mantra' can always be remembered at all places - pure or impure but

should be uttered at pure places. At impure places, it should only be read (repeated) in mindalone. It is also said :

•¬ÁflòÊ— ¬ÁflòÊÊ˘flÊ ‚ÈÁSÕÃÊ ŒÈ—ÁSÕÃÊ˘Á¬ flÊ–äÿÊÿà¬Üø Ÿ◊S∑§Ê⁄¥ , ‚fl¸¬Ê¬Ò— ¬˝◊ÈëÿÃH ¬Í¡Ê ¬ËÁ∆ ∑§Ê "All sins are destroyed when meditating the ' Panch Namaskar Mantra', matters little,

whether the place is pure or impure or the meditator is well settled or ill-settled".

10. Whether we gain equal (alike) fruit irrespective of place where it is repeated ?

ªÎ„ ¡¬» ‹¥ ¬˝ÙQ§¥ flŸ ‡ÊÃªÈáÊ¥ ÷flÃ˜ –

¬ÈáÿÊ⁄ Ê◊ ÃÕÊ⁄ áÿ ‚„dªÈÁáÊÃ¥ ◊Ã◊˜ –– ¬fl¸Ã Œ‡Ê‚„d¥ ø ŸlÊ¥ ‹ˇÊ◊ÈŒÊNÃ¥ – ∑§ÙÁ≈ ŒflÊ‹ÿ ¬˝Ê„È⁄ ŸãÃ¥ Á¡Ÿ‚ÁÛÊœı –– (Namokar Mantra Kalpa, p.105)

No, By adoration of Namokar Mantra in home one gains its fruit only one-fold, in forest

hundred times, in garden and dense forest thousand times, on mountains ten thousand times, on

the bank of a river, lakhs times, in Jina temples crore times and infront of Jinendra Deva infinite

times. Therefore, for accomplishing desired matter (or activity) it is relatively better that one

should worship (repeat) this Mantra infront of Jinendra Deva or in Jina Temple.


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11. How the Namokar Mantra was proved as the best one through experiment ?

Ritual performance of ' Namokar Mantra' was held at Gwalior, one crore times repitition/

recitation of this 'Mantra' was done. Two plants were planted in two different flower-pots

to observe the feelings of that place. Ordinary water was poured daily in one plant and other

was watered with the water consecrated by recitation of the 'Mantra'. It was seen after

some days that the plant which was watered with consecrated water was growing at a very

fast rate (speed) while the other which was watered with ordinary water was growing veryslowly.

12. How many couplets, alphabets, Matrayen (intra-syllabic vowel symbols) consonants

and vowels are there in 'Namokar Mantra' ?

Note-1. Consonants with vowels are to be counted here such as in áÊ◊Ù •Á⁄ „¥ ÃÊáÊ¥ - áÊ, ◊, Á⁄ , „ , ÃÊ, áÊ = 6, also count further in this way.Note-2. Alphabets are 35 but vowels are 34 because according to Mantra scripture ““• ””

is elisioned in áÊ◊Ù •Á⁄ „¥ ÃÊáÊ¥ ¬Œ verse.Counting ◊ÊòÊÊ∞° (inter-syllabic-symbols) - – = One (Laghu), ̆ = 2 (Guru).

áÊ ◊Ù • Á⁄ „ ¢ ÃÊ áÊ¢– ˘ – – ˘ ˘ ˘ = 11 áÊ ◊Ù Á‚º̃ œÊ áÊ¢– ˘ ˘ ˘ ˘ = 9 áÊ ◊Ù •Ê ß Á⁄ ÿÊ áÊ¢

– ˘ ˘ – – ˘ ˘ = 11 áÊ ◊Ù © flÖ ¤ÊÊ ÿÊ áÊ¢– ˘ – ˘ ˘ ˘ ˘ = 12 áÊ ◊Ù ∂Ù ∞ ‚√ fl ‚Ê „ Í áÊ¢– ˘ ˘ – ˘ – ˘ ˘ ˘ = 15

∑È§∂ = 58

The Incantation Couplet Alphabet Matreyen Consonants Vowels

(intra-syllabic

vowel symbol)

Namo Arihantanam First Couplet 7 11 6 6

Namo Siddhanam Second Couplet 5 9 5 5

Namo Airiyanam Third Couplet 7 11 5 7 Namo Uvajjhayanam Fourth Couplet 7 12 6 7

Namo Loye Savva Sahunam Fifth Couplet 9 15 8 9

Total 5 Couplets 35 58 30 34


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Note - In "Prakrit" language ∞, ∞, •Ê, •ÊÒ are vowels which are of three kinds - short vowel,

long vowel and wet vowel (OÔ Sfl, ŒËÉÊ¸ •ÊÒ⁄ å‹ÈÃ) (Shri Dhavla book, 13/45/247) Therefore

regarding “ ∞ ” in “ ‹Ê ∞ ” as short vowel, there will be 58 ' Matrayen'.13. How many words are there in each incantation signifying "Parmeshthi" ?

¬áÊÃË‚ ‚Ê‹ ¿ å¬áÊ øŒÈŒÈª◊ª¢ ø ¡fl„ Ö¤ÊÊ∞„ – ¬⁄ ◊_ÔËflÊøÿÊáÊ¢ •ááÊ¢ ø ªÈL§fl∞‚áÊH º˝√ÿ ‚¢ª˝„ , 49HMeaning - Repeat / recite and meditate the incantations consisting of 35, 16, 6, 5, 4, 2 and

1 alphabet signifying Parmeshthi and also recite other incantations as per spiritual instructions

of the Guru. You have already read above the incantation consisting of 35 alphabets. Furthur

incantation consisting of 16 alphabets is -

•„ ̧Áà‚fÊøÊÿȨ̂¬ÊäÿÊÿ‚fl ̧ ‚ÊœÈ èÿÊ Ÿ◊—– •ÕflÊ •Á⁄ „ ãÃ Á‚f •ÊßÁ⁄ ÿÊ © flÖ¤ÊÊÿÊ ‚ÊœÈ–"Arhatsiddhacharyopaddhayayasarvasadhubhyo Namah" or

"Arihant Siddha Airiya Uvajjhaya Sadhu"

Incantation of 6 alphabets - •Á⁄ „ ãÃ Á‚f ÿÊ •Á⁄ „ ãÃ ‚ÊœÈ –Arihanta Siddha or Arihant Sadhu.

Incantation of 5 alphabets - •Á‚•Ê© ‚Ê ÿÊ Ÿ◊— Á‚fèÿ— –Asiausa or Namah Siddhebhya.

Incantation of 4 alphabets - •Á⁄ „ ãÃ ÿÊ •Á‚‚Ê„ ÍÍArihanta or Asisahoo

Incantation of 2 alphabets - Á‚f ÿÊ •„Z Siddha or Arham

Incantation of 1 alphabets - •, •Ê◊Ỗ, OÔ Z , üÊË¥ •ÊÒ⁄ OÔ Ë¥ A, Om, Hiram, Shrim & Hrim14. How "Panch Parmesthi" are conceived in the word 'Om' ˙1? ( )1

“Om” consists of first alphabet of all the five Permesthi (five supreme divinities) as has been said.

•⁄ „¢ ÃÊ •‚⁄ Ë⁄ Ê •ÊßÁ⁄ ÿÊ Ã„ © flÖ¤ÊÊÿÊ ◊ÈÁáÊáÊÊ– ¬… ◊Äπ⁄ ÁáÊå¬ááÊÊ •Ê¥∑§Ê⁄ Ê ¬Üø ¬⁄ ◊_Ô Ë H º˝√ÿ ‚¢ª˝„ ≈ Ë∑§Ê 49HMeaning - By combining first alphabet of all the five ' Parmeshthi' the word 'Om or ‘˙’ isformed. ‘• ’of Arihant, ‘• ’ of ‘•‡Ê⁄Ë⁄Ë ’(an another name of Siddha Parmesthi is ‘•‡Ê⁄Ë⁄Ë ’ i.e.without body, ‘•Ê ’ of Achharya, ‘ © ’of Upadhyaya and ‘ ◊Ô ˜ ’of Sahu (an another name of Sadhu

is Muni). Thus combining ‘•+•+•Ê+©+◊Ô ˜ ’the word 'Om' or ˙ is formed. The figure of 'Om' isalso written thus ‘ ’.

15. Why 'Namokar Mantra' is recited 9 or 108 times ?

The number 9 is eternal. If we multiply it by any number then by adding together all digits of

its product (result obtained by multiplication) the result comes to '9', for example - 9x3 = 27

(2+7=9), 4x9 = 36 (3+6=9). Therefore, to attain eternal status (abode in Moksha), the

'Namokar Mantra' is recited 9 times. Influx of Karmas is effected through 108 doors, there-

1. - 'Om' as related and in vogue in Jainism.


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fore, to prevent (check) influx of Karmas, the ' Namokar Mantra' is recited (repeated) 108

times. ' Namokar Mantra' can be repeated (read) 27 times, in 'Repentance' or as an alter-

native of 108 breathings (exhailing and inhailing air) 9 or 36 times.

16. How the Namokar Mantra is read/recited in breathings (exhaling & inhaling air) ?

The ' Namokar Mantra' is read in three breathings -

' Namo Arihantaram' while inhaling, ' Namo Siddharam' while exhaling, again while inhal-

ing, ' Namo Ayiriyanam', ' Namo Uvajjhayanam', while exhaling and in the end while in-

haling air recite ' Namo Loye' and 'Sabbsahunam' at the time of exhaling air.

17. What are the methods of repeating incantation / counting the beads of rosary ?

There are three methods of counting incantation / counting the beads of rosary - ' Kamal

Jap', i.e. counting incantation taking support of eight petalled lotus, ' Hastanguli Jap', i.e.

counting incantation taking support of the fingers of the hand and ' Mala Jap', i.e. counting

the beads of rosary.

1 - Method of Kamal Jap - Think of a white eight- petalled lotus in ownself'sheart. Imagine twelve yellow colour points on each of its petals as well as

twelve points on its central circular shaped-pericarp. Now repeat the incan-

tation on each of its 108 points.

2 - Method of Hastangul Jap - The process of reciting incantation on the

fingers is this - Beginning this incantation from the middle joint of the middle

finger and coming on upside joint of that very finger and from there moving on the

upside joint of the fore finger come by and by down ward on the last joint of that

very finger and from there moving on the last joint of the ring finger and coming

upward on this finger by and by come on the first joint of that very ring finger. Thus

repeating the incantation nine times each (one round on the fingers consists 9 times) the one

time repeating incantion (one Jap) completes by taking 12 such rounds i.e. total incantation

becomes 108 (9 x 12 = 108)

3 - Mala Jap (counting the beads of rosary) - Count the beads of rosary by a rosary of 108

beads. (Mangal Mantra Namokar : Eke Anuchintan, p-72-74)

18. In which direction utterence/pronunciation of 'Mantra', and meditation should beperformed?

East or North faced direction has been said to be auspicious for utterence of 'Mantra';

repeating beads of rosary (telling beads) and for meditation because there is different fruit of

each direction.

East - Mohantak (It is destroyer of delusion).

South - Pragyantaka (It is destroyer of wisdom).


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West - Padmantaka (It is destroyer of heart-feelings).

North - Vighnantaka (It is destroyer of obstacles/hinderences).

19. What are the kinds of repetition of incantation according to Acharyas on the basis

of pronunciation ?

øÃÈÁfl¸œÊ Á„ flÊÇflÒπ⁄ Ë ◊äÿ◊Ê ¬‡ÿãÃË ‚Í̌ ◊ÊpÁÃ– (ÃûflÊŸÈ‡ÊÊ‚Ÿ, ¬Î. 66)'Chaturvidha hi vagvaikhri Madhyama Pashyanti Sukshmascheti.' (Tattvanushashan,

p-66)

1. Vaikhri - Repeating incantation by speaking loudly so that others may also hear.

2. Madhyama - In this lips do not stir but inside the tongue stirs.

3. Pashyanti- In this neither the lips nor the tongue stirs, only there is thinking over/medita-

tion of incantation in the mind.

4.Sukshma - Which was the meditation of the incantation in the mind, leaving that also, is

Sukshma (subtle) repetition of incantation. Where the difference between the worshipper

and the object of worship ,(i.e. worshippable) ends, i.e. where the support of the incantation

is left over, that very is Sukshma repetition of the incantation.20. How many fasts are observed in the vow of Namokar Mantra ?

35 fasts are observed in the vow of Namokar Mantra.

21. How many fasts are observed in each of which lunar/solar dates in this vow ?

5 fasts of the fifth day, 7 of the seventh day, 9 of the 9th day and 14 of the fourteenth day of

the lunar/solar months are observed in this vow.

22. When this vow is started ?

This vow is started from the seventh day of the light lunar month of "Asar"or from any fifth,

seventh, ninth or fourteenth lunar/solar day of any lunar/solar month.23. What is the effect of this incantation ?

This Panch Namaskar Mantra is the destroyer of all the sins and is the first auspicious

incantation of all other auspicious, just as -

∞‚Ê ¬Üø áÊ◊ÊÿÊ⁄ Ê ‚√fl¬Êflå¬áÊÊ‚áÊÊ – ◊X‹ÊáÊ¢ ø ‚√flÁ‚¢ ¬… ◊¢ „ Ê ß¸ ◊X‹¢ HThe word " Mangal" is defined in two ways.

Mang = Sukha (happiness) L (‹) - to bring, to give ,i.e. which bestows happiness, is

Mangal (auspicious).Mangal - Mam = sin 'Gal' = 'Galayatiti', i.e. melts / dissolves = that is which melts/destroy

sins, is called ' Mangal ', i.e. auspicious.

The word Mangal (auspicious) in worldly meaning - unmarried girl, yellow mustard,

elephant, pitcher filled with water, the calf in the state of drinking milk, etc., are auspicious.

Pertaining to next world - Arihant, Siddha, Acharya, Upaddhayaya and Sadhoo Parmeshthi

(Divinity) are auspicious.


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24. What is the grandeur of 'Namokar Mantra' ?

This incantation is regarded as the king of all incantations. Reciting it all earlier accumulated

Karmas are destroyed due to which many bodily, mental sufferings / trouble are averted.

Fear of terrible animals - lion, snake ,etc. does not occur, ghosts, peripatetic deities (Vyantara),

etc. flee away. Very deadly poison is nullified by its effect. Many beings got superior body-

form and learnings only by hearing this incantation. There are many examples of it in Jain

scriptures. It is, in fact, matchless.

1. Seth Padamaruchi caused to hear ' Namokar Mantra' to an ox and it became 'Sugreev'

(in the next birth).

Specific Mention - First of all the ox took birth as king Vrashabdhwaja afterwards

Sugreev and Seth Padamaruchi became Ramchandraji in the subsequent birth.

2. Ramchandra Ji caused to hear ' Namokar Mantra' to a bird ' Jatayu' (vulture) and it

became deity in the heaven.

3. Jeevandhar Kumar caused to hear ' Namokar Mantra' to a dog and he became

'Yakshendra' (a demigod).

4. The thief Anjan acquired scriptural knowledge (supernatural power) of moving in the

sky because of his having strong faith in ' Namokar Mantra'.

25. Tell some other example of the grandeur of the Namokar Mantra ?

Acharya Deshbhushanji Maharaj was passing through a city. There was the only son of a

Muslim Brother. A snake had bitten his that son who had been treated by all the knower /

well -versed in spell and expert in magical and mystical formula of the city but to no effect. By

chance Acharya Deshbhushanji was passing on that way. Seeing him that Muslim brother

caught hold of his feet and began to say "You are a celebrated mendicant. You are surely

endowed with some supernatural power, , kindly nullify the effect of the poison, this is my

only son, I shall be indebted to you for ever." Acharya Deshbhushanji Maharaj was an

excellent religious practiser. He was having supernatueal powers by magical means. He

immediately took some water from his Kamandalu consecrated it by recitation of a 'Man-

tra' and sprinkled on him, then that child became quite o.k.

26. Whether there are other miraculous powers in incantations ?

Mantras contain of many miraculous powers by which the most powerful deities could also

be subdued. Heavy rains, typhoon, etc. are also checked. This incantation is well-known in

the world for nullifying the snake-poison.

27. Why Acharya, Upadhyaya have not been taken in 'Chattari dandak' (A Hindi metre

consisting of long lines) ?

Acharya and Upadhyaya are specific positions which have been ascertained with regard to

giving expiation, imparting education, etc,. for managing the congregation smoothly. Hence

these have been conceived in Sadhu Parmeshthi.


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28. How many 'Sagar of sins' (acquired in numberless years/births) are destroyed by

pronunciation of 'Namokar Mantra' ?

Invoking the name even of one alphabet of ' Namokar Mantra' with devotion, sins of seven

Sagar are destroyed, reciting five alphabets, sins of fifty Sagar are destroyed and pro-

nouncing the full incantation, sins of five hundreds Sagar are destroyed. (Tattvanushasan

uddharat 63)

Exercise -

Whether right or wrong ?

(1) The ' Namokar Mantra' was composed by a Parmeshthi.

(2) The ' Mantra' (incantation) should not be repeated (adored) in the home.

(3) The ' Mantra' can also consist of 3 alphabets.

(4) Four ' Parmeshthies' can also be conceived in the 'Om' ( )

(5) The wisdom is increased by repeating / reciting the ' Mantra' sitting in the south direction.

(6) Sugreeva took birth as an ox by hearing the incantation.

Search elsewhere -

(1) Where, i.e. in which city the ' Namokar Mantra' was written ? There are two opinions

regarding this.

(2) There are 58 Matrayen (intra-syllabic vowel symbols) in the ' Namokar Mantra' also

by an another method.

(3) Search ' Mantras' consisting of 3, 10 and 13 alphabets.

(4) What obstruction will be there in reciting the text ' Namo Airiyanam' ( áÊ◊Ê •ÊßÁ⁄ ÿÊáÊ¢ ) ?(5) 'Reciting/repeating ' Namokar Mantra' is the greatest study of spiritual texts(Swaddhayaya)', who Acharya said it and in what treatise ?

(6) Who embraced the evil life-course (hell) by showing impertinence towards ' Namokar

Mantra'?

(7) infinite times dissociation of Karmas occur by reciting ' Namokar Mantra', who Acharya

told this ?

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Chapter - 2

ANTIQUITY OF JAINISM

1. When Jainism was established and by whom ?

Jainism is ab-aeterno-ad-infinitum, i.e. it existed from beginningless time and will exist till

infinite time. Its founder is not also Teerthankara Rishabhdeva, Teerthankara Parshwanathand Teerthankara Mahaveer. Certainly it is so that from time to time its enforcement goes

on happening through Teerthankaras and this religion advances only through them. Just as

the Constitution of India does not change, only there is change in the government, similarly

the doctrines (constitution / rules & regulation) of Jainism do not change, only the govern-

ment (Teerthankaras) used to go on changing. But according to the opinion of general

people some regard it a branch of Buddhism or its origination from Buddhism and some

regard it a branch of Hindu religion but it is not so.

2. How the antiquity of Jainism is proved according to Archaeology department ?

The antiquity of Jainism is proved according to the Archaeology department thus - The well-known Archaeologist Dr. Rakhaldas Banarjee has investigated Indus valley civilization. On a

seal No. 449 found here in excavation something has been written. Prof. Pran Nath Vidyalankar

has read it as 'Jineswar' (Jin-e-e-israh - Á¡Ÿ-ß-ß-ß‚⁄ —). According to the statement of theArchaeologist Raibhadur Chandra one idol has been found in the seals of the Indus valley in

which disposition of renunciation and aversion from worldly enjoyments identical with the

idol of Lord (Teerthankara) Rishabhdeva in standing posture of Mathura are seen. More-

over, the idol which is engraved on seal No. 2 F.G.H.., the disposition of renunciation is

precisely clear on it and below the figure of the idol there is also the figure of the bull which is

symbol of Teerthankara Rishabhdeva. On the basis of all these facts, many learned have

regarded Jainism as of the period of Indus valley civilization. The Indus Valley civilization has

been accepted 5000 years old from today.

The main part of the nude human body found in Harappa also indicates the existence of Jain

Teerthankaras in Indus valley civilization. Director General of the central Archaeological

department T. N. Ramchandran has written after profound study - 'The engraved idol in

meditative relaxation posture found in the investigation of Harappa, is fully a Digamber Jain

idol'. The ' Kankali Teela' of Mathura is most important from the view-point of Jain Archae-

ology. In its excavation, apart from an extremely ancient deities-created mound (a dome-shaped monuments containing relics), (whose creation-period is not known) one hundred

ten rock inscriptions and hundreds of idols have been found which range from second cen-

tury B.C. to 12th century. According to Archaeologists the above mentioned mound was

rebuilt in eighth century B.C.. According to Dr. Vincent A. Smith it is proved from the inves-

tigation related to Mathura that the existence of Jain Teerthankaras was there much earlier

from Christian era. Recognition of Teerthankara Rishabhdeva, etc. twenty four

Teerthankaras was in vogue from ancient time. (Jain Siddhant Shikshan : Muni Pramansagar ji)

It is proved from the rock inscription of Hathi gufa got caused carved by Emperor Kharvel


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that the installation and worshipping of the idol of Rishabhdeva is in vogue from ancient time.

3. How the antiquity of Jainism is proved according to Vaisnava religion ?

It is known from the investigation of various scriptures and mythological texts of Vaishnava

religion that how much antiquity was there of Jainism which we are presenting here -

1. It is written in Shivpurana -

•C Ô ·ÁDÔ‚È ÃËÕ̧·È ÿÊòÊÊÿÊ¢ ÿà» ‹¢ ÷flÃÔ Ỗ –

üÊË •ÊÁŒŸÊÕ ŒflSÿ S◊⁄ áÊŸÊÁ¬ ÃŒỖ÷flÃỖ HThe fruit which is gained by the pilgrimage of 68 places of pilgrimage that much fruit is

gained merely remembering Teerthankara Adinath.

2. It has been told in Mahabharat -

ÿÈªÿÈª ◊„ Ê¬Èáÿ¢ ŒÎ‡ÿÃ mÊÁ⁄ ∑§Ê ¬È⁄ Ë –•flÃËáÊȨ̂ „ Á⁄ ÿ¸òÊ ¬˝÷Ê‚‡ÊÁ‡Ê ÷Í·áÊ— – ⁄ flÃÊº˝ÊÒ Á¡ŸÊ ŸÁ◊ÿȨ̀ªÊÁŒ Áfl¸◊‹Êø‹ – ´§·ËáÊÊ◊ÊüÊ◊ÊŒfl ◊ÈÁQ§ ◊Êª¸Sÿ ∑§Ê⁄ áÊ◊Ỗ –

Dwarkapuri is a great zone, in which Hari (Shri Krishna) was incarnated, which is made

splendid like the moon in the rediant area and Neminath on Girnar mountain and Adinath on

Kailash "( Astapada) had existed. This region being a hermitage of Risiees (great ascet-

ics), is instrumental of salvation path.

3. It has been said in Mahabharat -

•Ê⁄ Ê„ Sfl ⁄ Õ¢ ¬ÊÕ¸ ªÊ¢« Ëfl¢ ∑§⁄ ∑È§L§ – ÁŸÁ¡¸ÃÊ ◊ÁŒŸË ◊ãÿ ÁŸªZ̋ÕÊ ÿÁŒ ‚ã◊Èπ –

O Arjuna! ride on the chariot and take Gandeeva-bow in hand. I know, infront of whom

Digamber Muni is coming, his victory is certain.

4. It has been said in Rigveda -˙ òÊÒ‹ÊÄÿ ¬˝ÁÃÁDÔÃÊŸÊ¢ øÃÈÁflZ‡ÊÁÃ ÃËÕZ∑§⁄ ÊáÊÊ◊Ỗ – ´§·÷ÊÁŒflf¸◊ÊŸÊãÃÊŸÊ¢ Á‚fÊŸÊ¢ ‡Ê⁄ áÊ¢ ¬˝¬lH

There are twentyfour Teerthankara renowned in all the three worlds beginning from

Rishabhadeva up to Vardhman Swami. I take refuge of those liberated souls.

5. It has been said in Rigveda -

˙ ŸÇŸ¢ ‚ÈœË⁄¢ ÁŒÇflÊ‚‚¢ ’˝rÊÔ ª÷Z ‚ŸÊÃŸ¢ © ¬ÒÁ◊ flË⁄¢ – ¬ÈL§·◊„Z Ã◊ÊÁŒàÿ fláÊZ Ã‚◊— ¬È⁄ SÃÊÃỖSflÊ„ Ê H

I take refuge of nude, resolute, brave, naked, eternal Omniscient like Brahama, the sun-

complexioned supreme being .

6. It has been said in Yajurveda -

˙ Ÿ◊Ê̆ „¸ ãÃÊ ́ §·÷Ê –I pay my obeisance to Rishabhdeva named omniscient .

7. It has been written in Dakshina Murti Sahasranama treatise -

Á‡Êfl © flÊø– ¡ÒŸ ◊Êª̧⁄ ÃÊ ¡ÒŸÊ Á¡Ã∑˝§ÊœÊ Á¡ÃÊ◊ÿ—–Shivaji told - Who takes pleasure in the Jain path such follower of Jainism overcomes

anger as well as diseases .


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8. It has been said in Nag Purana -

Œ‡ÊÁ÷÷Ȩ̂Á¡ÃÒÁfl¸¬Ò̋— ÿà» ‹¢ ¡ÊÿÃ ∑Î§Ã – ◊ÈŸ⁄ „¸ à‚È÷Q§Sÿ Ãà» ‹¢ ¡ÊÿÃ ∑§‹ÊÒ –

What fruit is gained by feeding ten Brahmins in 'Satayuga', the same fruit is gained by

giving food to a Arihant -devotee Muni in this Kaliag.

9. There is narration of Rishabhdeva in chapter 2 to 6 of the fifth canto of Bhagwat the gist of

which, is that out of fourteen Manus Rishabhdeva took birth as the grand son of first ManuSwambhoo and the son of Nabhi who was the first preacher of Jainism. Euological prayers

of Rishabhdeva have been described in 141 precepts of Rigveda. There are many such

examples in many Hindu texts.

4. How the antiquity of jainism is proved according to scholars / learned ?

1. A German scholar Dr. Jacobi is in agreement with this very view / option that the period

of Lord Rishabhdeva is innumerable years earlier from now.

2. In an English work captioned 'Bhagwan Aristnemi' written byShri Harisataya Bhattacharya

Teerthankara Neminath has been accepted as a historical great personage.

3. According to Dr. Vinsent Smith-Mathura search has given great support to the Jaintraditions which are the incontrovertible proof of the antiquity and universality of Jain

religion. Realization of Jain mound (Stoopa) of Mathura and idols of 24 Teerthankaras

with symbols prove that Jainism existed even before Christian era.

4. Professor Chakravarti of Madras has confirmed in the book ,'Vaidik Sahitya ka Tulnatmak

Addhyayan' that the Jainism is as old as the Hindu religion.

5. Dr. Radhakrishnan has clearly written in 'Indian philosopy' on page 287 that people

used to worship Teerthankara Rishabhdeva up to 1st century B.C.

6. Shri Lokmanya Balgangadhar Tilak had delivered a speech in Baroda on 30th Novem-

ber, 1904 that the Jainism has left uninterrupted deep lasting effect on Brahmin religion

"The priciple of non-violence existed in Jainism from very beginning. Today the Brah-

mins and all Hindu people are demanding which restriction on meat-eating and drinking

of alcohol that is, precisely the legacy of Jainism and is precisely the influence of Jainism.

The Jainism, which propagates and spreads mercy, compassion and non-violence will

remain everlasting ad-inifinitum".

7. Dr. Kalidas Nag had published which photograph of the nude-idol in his book 'Discov-

ery of Asia' was 10 thousand years old. Dr. Nag has accepted this photograph corre-

sponding to Jain idol.8. Shri Chitsang has thoroughly investigated the principles of Lord Rishabhdeva in Chinese

language in 'Upaya Hirdaya Shashtra'. The personality and religion of Lord Rishabhdeva

has greatly influenced the learned of Chinese language.

9. Professor Jeosef Taksy of Itly has found one idol of Teerthankara in Tibbat which he took

to Rome. It is made clear from this idol that sometime Jainism was in vogue also in Tibbat.

10. It is proved by the statements/writings of Greek writers that Paythogoras Daijenesh, like

Greek metaphyscicians, took education - initiation (restraint-vow ,etc.) from Jain Saints.

Kalyan Muni went with King Alexandar in his country for propagation of religion.


19/30319

11. The well-known Archealogist of Japan Prof. Hazime Nakamura writes that which Chi-

nese translated -editions of Buddhist texts are available, there is mention of the subject

related with the first Teerthankara Rishabhdeva. Japanese are not unfamiliar with the

pesonality of Teerthankara Rishabhdeva. Japanese identify Rishabhdeva by the name

of 'Rakooshava'.

5. What is written in the treatises of Buddhism about Jainism ?

It is written in Buddha Mahavagga - A great number of nude saints ( Digamber Sadhoo)were delivering religious sermons on each road of Vaishali. It is written in Aguttar Nikaya -

the son of Nath (Teerthankara Mahavir) was omniseer, having infinite knowledge and fully

alert at every moment and was placed in the form of Omniscient.Teerthankara Rishabhdeva

has been told as an unattached and passionless Teerthankar and a real spiritual authority in

Manjoo Shrikalpa text. In Niyayabindu, Teerthanaka Mahaveer has been described as

Omniscient, i.e. Teerthankara having omniscience, a real spiritual authority. It is written in

Majjhimnikaya-Teerthankara Mahaveer was an Omniscient, omniseer and a scholar of

entire knowledge and philosophy. It is written in Deergha Nikaya-Lord Mahaveer is a

Teerthankara, is worshippable by human beings and is Gandharacharya ,i.e. a spiritualauthority.

6. Which is the number of incarnation of Rishabha (Rishabhavtara) out of 22 incarna-

tion of Vishnu ?

According to Vaishnava religon incarnation number eight.

Exercise -

Whether correct or incorrect ?

1. Jainism was founded by Teerthankara Mahaveer.2. Jainism is also found in foreign countries.

3. One learned has proved Teerthankara Neminath as a historical person.

4. Paythogoras was not taught by Jain saints.

5. Japanese recognise Teerthankara Rishabhdeva by the name of 'Rakooshava'.

Search elsewhere -

1. 26 names of Vishnu have been given in Vaishnava religion. Apply definition of those

names on Jainism.

2. In which treatise of Vaishnava religion Vatrasana ,etc. nine sons of King Rishabhdevahave been told ?

3. Who philoshoper has told that all the four Vedas eulogizeTeerthankara Rishabhdeva?

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Chapter - 3

ORDER / SUCCESSION OF THE WORLD

1. What is the order/succession of the world in Bharat & Airavata Kshetra ?

There are two division of time - 'Avasarpini' (descending cycle) and 'Utsarpini' (ascend-

ing cycle) in the 'Aryakhands' of Bharat-Airavata Kshetra. 'Avsarpini' time or cycle isthat in which there is fall with regard to age (duration of life), stature (height), knowledge,

grandeur ,etc. and 'Utsarpini' cycle is that in which there is rise in age, stature, knowledge,

grandeur, etc.

2. How many years are there in a 'Kalpa Kala' ?

One 'Kalpa Kala' consists of 20 'Korha-Korhi' Sagar (i.e. 20x10000000x20000000) (a very

long period) out of which 'Avsarpini-kala' is of 10 'Korha-Korhi' Sagar and 'Utsarpini-kala'

is of 10 'Kora-Kori' Sagar. Both of these make one 'Kalpa Kala'. (Tiloyapannatti, 4/319)

Illustration - This order is like 'Up' & 'Down' trains, just as the train passes to and fro from

Bombay to Hawrah and Hawrah to Bombay.

3. How many kinds are there of 'Avsarpini' and 'Utsarpini' and which are they ?

Six kinds of 'Avsarpini kala' are - Sushama-Sushama kala, Sushama kala, Sushama-

Dushama kala, Dushama-Susama kala, Dushama kala and Dushama-Dushama.

Contray to it, Six kinds of 'Utsarpini kala' are - Dushama-Dushama kala, Dushama

kala, Dushama-Sushama kala, Sushama-Dushama kala, Sushama kala and

Sushama-Sushama kala.

4. What is meaning of 'Sushama-Dushama' ?

The Hindi word 'Sama' ( ‚◊Ê ) is the division of time, prefix 'Su' and 'Dur' denote the mean-ing of good and bad respectively and according to the rule of grammar, the prefix 'Su' and

'Dur' being added seperately with 'Sama', the alphabet ( ‚ ) becomes ( · ) thus words'Sushama' ( ‚È ·◊Ê ) and ' Dushama' ( ŒÈ—·◊Ê ) are formed which means good time and badtime respectivly. ( M.P. 3/ 19)

5. Which earth remains in the first three 'Kala' of 'Avsarpini' and last three 'Kala' of

'Utsarpini' and what are their pecularities ?

Bhogbhumi remains there ,(i.e. land of worldly enjoyments). Following are the pecularities:

1. Beings of Bhogbhumi take food but do not defecate excretion and urine.2. Human beings of this land are expert / skilled by nature in all the 64 arts, like syllabary,

Mathematics, Drawing , Painting, etc.1

3. No deficient-sensed beings (Vikalendriya) and mindless five-sensed ( Asamjñi

Panchendriya) beings live here.

4. There is no difference of day and night and no anguish of cold and heat is felt here.

1. - Males of the land of worldly enjoyments remains endowed with 72 kinds of arts / skills and

women with 64 (Vasunandi Shravakachar, 263)


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5. This land is full of beautiful rivers, lotus-filled oblong ponds (vapika), bejewelled earth

and soft grass.

6. Human beings and animals of this place are endowed with 'Vajra-Vrashabhanaracha

Samhanana' (an adamantine osseous structure) and 'Samachaturasra Samsthana'

(balanced formation of body organs).

7. Couple/twins offspring (son & daughter) are born and just after birth of this couple/twins

their father and mother die of sneezing and yawn respectively.

8. That offspring couple/twins live as husband and wife. They are called by the name of

' Arya' and ' Ariya'.

9. Dead bodies of human beings are evaporated like camphor.

10. There is no existence of neuter gender here, only male, female exist.

11. They get things of enjoyments of worldly pleasure from 'Kalpavraksha' (wish-fulfilling-

trees).

12. Strength equal to 9000 elephants is found in human beings of this place. (Tiloyapannati,

4/324-381) Peculiarities of 'Sushama-Sushama Kala' -

1. It is the time-period of the excellent 'Bhogabhumi'. Only pleasure and pleasure is felt

here. It is exclusively an enjoyment time-period.

2. The beings of this time period attain full growth within 21 days after their birth in the

following succession.

Chewing the thumb lying on the bed (sleeping place) - 3 days

'Upveshan' (sitting) - 3 days

' Asthir gaman' (unsteady walking) - 3 days

'Sthir gaman' (stable walking) - 3 days

' Kalaguna Prapti' (attaining expertise (skills) in arts) - 3 days

'Tarunya' (attaining youth) - 3 days

'Samyaka Gun Prapti' (capability of attaining right belief) - 3 days

21 days

Living beings of this land attain ability of attaining right-belief after 21 days.

3. They take food on every fourth day, (i.e. after 3 days) and that too equal to one plum.

4. In the beginning of this time period the height of human beings remains 6000 'Dhanusha'

and age 3 'Palya' which decreasing gradually in the last, becomes 4000 'Dhanusha'

and 2 'palya' respectively.

5. This time-period is of 4 'Korha-Korhi' Sagar. The colour of body in this time-period

remains like gold. (T.P., 4/324-398) (R.V. 3/29/2)

Pecularities of 'Sushama Kala' -

1. As compared to first time-period gradual deficiency in pleasures begins in this time-

period. It is called as 'Madhyama Bhogbhumi Kala' (Medium land of enjoyments).

2. Twins born during this time-period complete their full growth in 35 days. Just as it takes


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3 days each for the 7 kinds of growths in the first time-period, these 7 growths in this time

period are completed at the rate 5 days each.

3. They take food on every third day after two days equal to one beleric myrobalan

('Bahera').

4. In the beginning of this time-period the height of human beings remains 4000'Dhanusha'

and age 2 'Palya' which decreasing gradually remains / becomes 2000 Dhanusha and

one Palya respectively in the last.

5. This time-period is of 3 'Korha-Korhi' Sagar and colour of the body in this time-period

remains white. (Tiloypannati 4/399-406)

Pecularities of 'Sushama-Dushama' -

1. As compared to the second time-period gradual deficiency in pleasures begins in this

time period. It is called 'Jaghanya Bhogbhumi' (Low Bhogbhumi).

2. Twins born during this time-period complete their full growth in 49 days. Just as it takes

5 days each for 7 kinds of growths in the second time-period these are completed in this

time-period at the rate of seven days per growth.3. They take food on every alternate day equal to one emblic myrobalan ( Ambla).

4. In the beginning of this time-period the height of human beings remains 2000 ' Dhanusha'

and age one ' Palya' which decreasing gradually becomes 500 ' Dhanusha' (Triloksar,

783) and age one ' Purva Koti'.

5. This time-period is of 2 'Korha-Korhi' Sagar and the colour of the body remains blue.

(R.V. 3/29/2)

6. When some less of one eighth part of this period remains to be completed, births of

'Kulkaras' begins, then they instruct human beings embarrassed by the winding up of

'Bhogbhumi' and teach them the art of living. They are also called ' Manu'. The last

'Kulkara' gives birth to first 'Teerthankara'. (Tiloypannati 4/407-516)

Pecularities of 'Dushama-Sushama' kala -

1. This time-period consists of more pain and less pleasure and ' Karamabhumi' (land of

action) begins just from the beginning of this time-period.

2. Because of disappearance of 'Kalpavraksha' now six occupations begin for livelihood-

Defence services (weilding of sword, etc. ,weapons) , ink (writing work, accountancy,

etc.), agriculture, knowledge/learning , handicrafts and trade these are six occupations.

3. 'Shalaka Purusha' (Particular great personage like Teerthankara, Chakravarti, etc.).

Great persons take birth and are salvated in this very period. One who is born in the

fourth period can attain salvation in the fifth time period but who is born in the fifth time-

period can not attain salvation in the fifth period.

4. The rule of twins-birth now comes to an end and rearing of children by parents begins.

5. Human beings take food daily (once).

6. In the beginning of this time-period the height of human beings remains 500 ' Dhanusha'

and age one ' Purva Koti' which decreasing gradually becomes 7 hands and age 120


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years in the last.

7. This time-period is of one 'Korha-Korhi' Sagar less 42000 years; human beings of five

colours exist here.

8. Human beings and animals are found of six 'Samhnana' and of six 'Samsthana'.

(Triloksar : 783-85)

Note - 84 Lakh x 84 Lakh x 1 Crore years = Purva Koti years.

Pecularities of 'Dushama time-period -

1. Human beings of this time-period are slow-witted.

2. Human beings of this time-period take food many times (taking two times can also be

said as many times).

3. In the beginning of this time-period, the height of human beings remains 7 hands and age

120 years which decreasing gradually becomes 3 hands or 3.5 hands and age 20 years

in the last.

4. This time-period is of 21000 years. Human beings of five colours but of lack-luster live

here.5. Human beings and animals of last three 'Samhananas' exist here.

6. One 'Kalki' (Oppressive king for Jain religion/ aggressive) and one 'Upkalki' (Rebel-

lious king who acts against religion) take birth in a gap of 1000 years and 500 years

respectively in this time-period.

7. The last 21st 'Kalki' king 'Jala Manthan' shall demand tax from Muniraj, but what

'Muniraj' should give?

The king asks him to give first morsel as tax. Muni Maharaja gives that morsel and comes

back considering it a 'Pindaharana Amtraya' (obstacle of snatching food from hand).

He comes to know by 'Avadhijñãna' (clairvoyance) that 'Pancham Kala' ( Dushama

time-period ) is now on the verge of its expiry and his remaining age is only of three days.

All the four (Veerangaja Muni, Saravashri Aryika, Agnila Shravaka, Pangushri Shravika)

accept 'Sallekhna' (physical mortification for holy death) and relinquishing the body on

the morning of 'Kartika Krishna Amavashya', become deity in Saudharma heaven

and in the midday Asur Kumar deity kills that hostile to religion, 'Kalki' and at sun-set,

the fire is extinguished. Thus the 'Panchama Kala' ends. (Tiloypannati 4/1486-1552)

Note - As a rule one 'Avadhijñãni' (who possesses claivoyance knowledge) Muni

remains in the period of each 'Kalki' king.

Pecularities of 'Dushama-Dushama' time-period -

1. In the beginning of this time-period the height of human beings remains 3 hands or 3.5

hands and age 20 years which decreasing gradually becomes 1 hand and age 15 or 16

years.

2. This time-period is also of 21000 years and the colour of the body remains black like

smoke.

3. The food of the human beings of this time-period is roots and tuber and fruits and they


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roam about in jungles naked, being homeless.

4. Human beings of this time-period behave like animals and remain cruel, deaf, blind,

dumb, ugly like monkey, hunchbacked, dwarf and suffer from many diseases.

5. Who take birth in this time-period come from hell and 'Tiryancha' body-form and go

back there after death.

6. In the end of this 'Dusama-Dusama' time-period 'Samvartaka' (lava) (stormy wind

causing demolition of mountain, etc.) wind blows up to the last end of all directions

demolishing mountains, trees and crushing the earth ,etc. due to which all living beings

become unconscious (fainted) and some also die. Being oppressed with this, human

beings and animals enter, on their own, 'Vijayardha' mountain and in the valley of Ganga-

Sindhu rivers for shelter and some compassionate Vidyadhara and deities take many

human beings and 'Tiryancha' with them and place them there safely. After this 7 kinds

of bad rain falls for seven days each. That time it rains of cloud hoar-frost, saltish water,

poison, smoke, dust, thunderbolt, and fearsome burning flames (unpleasant to the sight)

with unfathomable thunder sound for 49 days (7 days of each rain). Remaining humanbeings are destroyed by these disastrous rains. The earth becomes crushed and con-

verted into crushed powder up to thickness of one 'Yojana' being burnt by the rain of

poison and fire. Thus the 'Avsarpini' time-period of 10 'Kora-Kori' Sagar comes to an

end. After this in the first time-period of 'Utsarpini Kala' rains of seven kinds of sub-

stances - water, milk, ghee, nectar, juice, etc., fall respectively for seven days each which

also continues for 49 days. The earth becomes oilish ( loving) and yields grains and

medicines. vine, creeper, bush, tree, etc. begin to grow. Human beings and animals (who

took shelter in vally, caves ,etc.) come out from the caves feeling the cool smell. Human

beings behave like animals at that time and eat fruits of trees, roots, leaves, etc. being

distressed of hunger. Age, height, wisdom, strength, etc. begin to increase in this time-

period. The name of this time period is also ' Dushama- Dushama Kala'. (Tiloypannati

4/1558-1575)

Dushama Kala - Age, height, wisdom, etc. also increase gradually in this time-period.

When 1000 years remains in the completion (end) of this 'Kala' 14 'Kulkaras' are born in

this time-period who teach human beings of their particular conduct according to their

lineage and also cooking food with the fire etc. (Tiloypannati 4/1588-1590)

Dushama - Sushama Kala - Gradually increasing age, height, strength, etc., in this

time-period, the first 'Teerthankara Mahapadama' (soul of Raja Shrenika) will take

birth from the last 'Kulkara' and afterwards 23 more Teerthankara will also born.

Last Teerthankara will be 'Anantvirya' whose age will be of one 'Purva Koti' years

and height 500 ' Dhanusha'.

Further comes the fourth time-period, Sushama-Dushama, the fifth time period,

Sushama and the sixth time-period Sushama-Sushama. There will be respectively

low, medium and excellent ' Bhogbhumi' in these three time-periods. Age and height will


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be gradually increasing in these periods. One 'Kalpakala' is completed after expiry of

sixth - Sushama-Sushama time period. After elapse of such innumerable ' Avsarpini-

Utsarpini Kala' one ' Hunda Avsarpini Kala' comes during which some improbable

events happen. ' Hunda Avsarpini Kala' is going on in the present during which some

unusual events are happening, for instance -

1. It began to rain even before some time left over for the expiry of the third time-period-

Sushama-Dushama and 'Vikal-chatushka' (deficient-sensed beings having two, three,

four senses and mindless five sensed) began to take birth and the ' Kalpavraksha' were

vanished and the beginning of ' Karama bhumi' took place in this very time-period.

2. taking birth by first Teerthankara and his passing away for emancipation also took

place in the third time-priod.

3. Defeat of 'Chakravarti'.

4. Originating pedigree of Brahmin class by Bharat Chakravarti.

5. Discontinuation of Jinadharma took place from (emancipation of) the ninth 'Teerthankara'

to the '16 Teerthankara', (i.e. there were not any Muni, Aryika, Shravaka, Shravikaat that time). What was the time span of discontinuation of 'Jina Dharma' ? It was of 1/4

Palya between 9th and 10th Teerthankara, of 1/2 Palya between 10th and 11th, of 3/4

Palya between 11th and 12th, of 1 Palya between 12th and 13th, of 3/4 Palya be-

tween 13th and 14th, of 1/2 Palya between 14th and 15th, of 1/4 Palya between 15th

and 16th Teerthankara, i.e. total discontinuation remained of four Palya).

6. Only 58 'Shalaka Purusha' (great personage) took birth in Dushama-Sushama time-

period. Rishabha Deva took birth in the third time-period and also emancipated in that

very period. Three Teerthankaras were also 'Chakarvarti' and 'Triprishtha' was a

first ' Narayana' and afterwards his very soul became Bhagwan ' Mahavira', thus out of

63 Shalaka Purusha 5 less were born ,i.e. = 58 'Shalaka Purusha' remained in this

time-period.

7. 11 Rudras (who accepting consecration / initiation of Digamber saints became corrupt

afterwards) and 9 quarrelsome ' Narada' existed in this time-period.

8. Affliction were caused to three Teerthankara when they were in the state of Muni (7th,

23rd and 24th Teerthankara).

9. Existence of ' Kalki' and 'Upkalki'.

10. False deities and impious monks also remain in the third, fourth and the fifth time-period.

11. Excessive rain and lack of rain, earthquake, falling down of thunderbolt, etc.

12. Taking birth byTeerthankara in places other than Ayodhya and passing away for final

emancipation from places other than 'Sammed Shikharji'. (Tiloypannati 4/1637-1645)

6. Whether the whole ' Bharat-Airavat' regions are affected by these time-periods ?

No, In five ' Malechha Khanda' and in Vijayardha series of 'Vidyadharas' situated in

Bharat-Airavat Kshetras, gradual increase and decrease occurs like Dushama-Sushama

time-period from its beginning to end. (Tiloypannati 4/1629)


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7. What penal provision remains in vogue in the final stage of Bhogbhumi?

First five ' Kulkara' used to punish offenders only with speaking 'Ha', i.e. 'Oh! You did

wrong', further five Kulkara with 'Ha-Ma', i.e. 'Oh! You did wrong, don't do again', and

remaining Kulkaras with 'Ha-Ma-Dhika', i.e. 'Oh! You did wrong, don't do again, you are

reproached'. Thus they used to give such kinds of punishments.

8. What is the order of time-period in Videha Kshetra, and Syambhooraman Dvipa

and Syambhooraman Sea ?There is continuous/existence of imperceptible minute changes like beginning period of the

fourth time-period in Videha Kshetra and like Dushama time-period in the other portion

of Syambhooraman Dvipa and in the Symbhooraman Sea. There is continuous existence

of the state of affairs like first time-period in the celestial life-course and of the sixth time-

period in the infernal life-course. (Here there is sense/implication of intense pleasure and

intense pain, not of Age ,etc.), (Triloksar, 884)

9. Whether such huge measurements of living beings exists ? It seems somewhat

strange ?Some evidences have been found in the present which indicate that such huge measurement

of living beings is not strange but seems quite correct. Some such evidences are as follows :-

1. According to a report of excavation done in the sea-level of Dwarika by the Sea Ar-

chaeological Division of the Institute of Sea-Science, the height of houses sunk in the sea

is 200 to 600 meters and their doors are 20 meter high, especially when-these remains

are left over after burning of Dwarika by inauspicious luminous effigy. If doors are 20

meter high (about 70 feet) then human beings living there must not have been less than of

50-60 feet's height. According to Jain scriptures, height ( Avgahana) of Bhagwan

Neminath measured 10 ' Dhanusha', i.e. 60 feet. Therefore, it is proved that so much

huge measurement of living beings existed.

2. That Dinosaur which modern science regards 30 to 50 feet long is, precisely a form of

lizard before crores of years from today.

3. One glacier (snow-rock) was displaced in Masco in 1993, one human skeleton was

found inside it which was 23 feet long. Scientists consider (acknowledge) it 2 to 4 lakh

years old. According to 'Shri Rajmal Ji' of Delhi, this human skeleton is kept in the

museum of Masco still today.

4. One skeleton of a lizard of many lakhs years old is kept in the museum of Baroda (Gujrat)

length of which is 10 to 12 feet.

5. Leather shoes of lakhs of years ago have been found in the caves of Tibet, length of

which is of many feet.

6. According to a book ' Bharat Aur Manava Sanskriti' by ('Vishambar Nath pandey',

page no. 112-115) it has been proved from the excavation of MohanJodro - Harrappa

that the age and height of human beings of earlier time-period had been long enough.

7. One trunk (main part of the body) of a cat which is 10 lakhs years old has been found in


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Florida and its teeth are 7 inch long.

8. One skeleton (structure) of a 'Kankronch' (an insect) of 5½ crores years old has been

found in America. These 'Kankronch' used to be as big as a rat.

9. Three lakhs years old bones of elephants have been found in 'Castle the 'Guddo' near

Rome, teeth of some of these elephants are 10 feet long.

Exercise -

Whether correct or incorrect ?

1. There remains land of enjoyments ( Bhogbhumi) during first three time-periods of

Utsarpini.

2. Living beings of the land of enjoyments do not possess five 'Samhanana'.

3. The lowest (minimum) height of the body of living beings remain 500 Dhanusha during

Shushma-Shushma period.

4. The human beings of the fifth time-period take food again & again.5. One Muni exists during the end of six time-period.

6. The maximum height of human beings during fifth time-period remains 7 hands.

7. The human beings of the sixth time-period possess only one hand.

8. The total discontinuation of religion remained 4 Palyas during fourth period of

Hundasarpini.

9. There will be no Muni during Dushma period of Utsarpini.

10. Bharat Chakravarti used to take food once in a day.

Search elsewhere -

1. In which treatise there is mention that the maximum height of 525 Dhanusha remains

during fourth period and minimum in the third period ?

2. In which treatise there is mention of the maximum height of two hand during sixth time-

period and of minimum during fifth time-period ?

3. In which treatise it had been written that Kulkaras are fifteen?

4. In which treatise it has been written that 72 pairs and innumerable human beings go to the

safe place (Vijyardh mountain & valley of Ganga-Sindhu) at the time of catastrophe

( Pralaya) in the end of sixth time-period ?

5. How many kinds of Kalmegha and how many kinds of Dhaval Megha (white clouds)

rain and how many days each in Videh region ?

6. In which treatise it has been written that the Jalmanthan named Kalki would inflict

terrible affliction stretching first morsel from the hallowed hands of Veerangaja Muniraj ?

7. When the evil rain of 49 days and the good rain of 49 days start?

0-0-0-0-0


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2

8

Period NameHeight

Maximal

Height

Minimal

Age

Maximal

Age

MinimalTime

Intervalof Foodintake

Quantityof

food

First

Second

Third

Fourth

Fifth

Sixth

Sushma-

Sushma

Sushma

Sushma-

Dushma

Dushma-

Sushma

Dushma

Dushma-

Dushma

6000Dhanusha

4000Dhanusha

2000Dhanusha

500Dhanusha

7Hands

3 Handsor3.5

Hands

4000Dhanusha

2000Dhanusha

500Dhanusha

7Hands

3 Handsor

3.5 Hands

1 Hand

3 Palya

2 Palya

1 Palya

1 PurvaKoti

120Years

20 Years

2 Palya

1 Palya

1 PurvaKoti

120Years

20Years

15 or 16Years

4 korha-korhi Sagar

3 korha-korhi Sagar

2 korha-

korhi Sagar

1 korha-korhi

Sagar less

by 42000years

21000Years

21000Years

After 3Days

After 2Days

After 1Days

Daily(once)

Many time(twice)

A gain andagain

Equal toone plum

(myrobalam

Equal toone Baher

(Beleric

myrobalam

Equal toone Ambl(embelic

myrobalam-

-

-

Korha-korhi = 10000000 x 10000000 years

Table showing the order of increase and decrease etc. of the age height et


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Chapter - 4

TEERTHANKARA1. Who is called Teerthankara ?

1. “Ã⁄ ¥ÁÃ ‚¥‚Ê⁄ ◊„ÊáÊ¸fl¥ ÿŸ ÃÃ˜ ÃËÕ¸◊˜”,i.e. By whose help the worldly ocean is crossedover, is 'Teertha' (landing place or river bank, bridge, etc. and its symbolic meaning isReligion) and initiator of this 'Teertha' ,(i.e. religion), is Teerthankara ?

2. Religion means Right faith, Right knowledge, Right conduct, because worldly ocean iscrossed over through these three, therefore these are called 'Teertha' and who preachesthis 'Teertha' (religion), is called 'Teerthankara'.

2. How many 'Teerthankara' are there ?Infact, there had been infinite number of 'Teerthankaras' but in 'Bharat' & 'Airavat' regions24 Teerthankaras are born gradually one after the other during fourth period of ' Avsarpini'(The half worldly time cycle period marked with reducing height, age, power, etc.) andduring third period of 'Utsarpini' (ascending cycle of time marked with increasing height,age, power, etc.), i.e. ' Dushma-Sushma'.

3. How many 'Teerthankara' exist in Videha region ?Well, 20 Teerthankara always exist in Videh region but there can be 160 Teerthankaraat the most in all the five Videhas.

4. Enumerate the names of 24 T ee rthankaras along with their emblems/marks of identification?

1. Rishabhnath Ji Ox

2. Ajitnath Ji Elephant

3. Sambhavanath Ji Horse

4. Abhinandannath Ji Monkey

5. Sumatinath Ji Curlew

6. Padamprabh Ji Red Lotus

7. Suparshvanath Ji Fylfot

8. Chandraprabh Ji Crescent

9. Pushpadant Ji Crocodile

10. Sheetalnath Ji Kalpvraksha

11. Shreyansnath Ji Rhinoceros

12. Vasupujya Ji Buffalo

13. Vimalnath Ji Boar (pig)

14. Anantnath Ji Porcupine

15. Dharamnath Ji Vajradand

16. Shantinath Ji Deer

17. Kunthunath Ji He-goat

18. Arhnath Ji Fish

19. Mallinath Ji Water-pot

20. Munisuvratanath Ji Tortoise

21. Naminath Ji Blue Lotus

22. Neminath Ji Conch shell

23. Parshvanath Ji Serpent

24. Mahavir Swami Ji Lion

Name Of Teerthank. Emblem Name Of Teerthank. Emblem


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5. At most how many Teerthankarascan exist simultaneously in two and half continent

( Adhaidvipa) ?

At most 170 Teerthankara can exist in Adhaidvipa (160 in Videha 5 in Bharat 5 in

Airavat).

6. Whether some time 170 Teerthankara existed simultaneously ?

It is heard that 170 Teerthankaras existed during time-period of Ajitnath Teerthankara.7. How many auspicious events ( Kalyanaka) take place of Teerthankaras ?

Five auspicious events take place of Teerthankaras - Conception, Birth, Initiation or pen-

ance, Omniscience and Salvation.

8. Whether Teerthankaras of all regions, i.e. of Bharat, Airavat and Videh are en-

dowed with five auspicious events ?

No, Teerthankaras of all Bharat and Airavat region are endowed with 5 auspicious

events but in Videh Kshetra there are Teerthankaras of 2, 3 and 5 auspicious events, in

two, the omniscience and salvation take place, whereas in three initiation, omniscience &salvation happen.

9. What are the pecularities of 'Teerthankaras' ?

1. 'Teerthankaras' do not have beard, moustache. (Bodh Pahur, Teeka 32/98)

2. 'Teerthankaras' do not drink mother's milk during their childhood but the Saudharma

Indra (the Lord celestial deity) fills ambrosia in the thumb of their right hand after their

birth-anointment which they suck and get grow.

3. They accept food, clothes and ornaments only provided by the deities during their whole

life (i.e. before initiation).

4. 'Teerthankaras' are self-initiated (undertake religious initiation).

5. There is no necessity for 'Teerthankaras' to go to temple during their childhood, as

house-holder or even in the state of 'Muni'. They do not even meet any other 'Muni'

during the state of house-holdership.

6. Infernal beings of hell experience (feel) pleasure for some moments during ' Kalyanaks'

of 'Teerthankaras'.

7. 'Teerthankaras' bow only to 'Siddha Parmeshthi', therefore, they tell / pronounce' Namaha Siddhebhya', i.e. 'I bow to Siddha'.

8. Teerthankaras are endowed with 46 basic / fundamental virtues.

9. The whole body of the Teerthankara is well proportionate, handsome & good looking.

10. Who fixes the emblem of 'Teerthankara' ?

When Saudharama Indra (the Lord of deities) performs auspicious anointment of 'Child -

'Teerthankara' on the 'Pandukshila' at that time which emblem (mark) is seen on the toe of

his right foot, he fixes that very emblem of that 'Teerthankara' as his emblem (symbol).


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11. On what 'Shila' (stone) lustral bath (birth anoinment) of which 'Teerthankara' of

which region is performed ?

Lustral bath (birth anointment) of 'Teerthankaras' of Bharat region is performed on 'Panduk

Shila' that of Western 'Videha' region on 'Pandu Kambla Shila'; of 'Airavat' region on 'Rakta

Shila'; and of Eastern 'Videha' region on 'Rakta Kambla Shila'. (Triloksar, 633-634)

12. Which 'Teerthankara' was of what colour ?

In the oblation of ' Kirtrim-Akirtrim - Jin Chaitya' worship the colour of Teerthankaras

has been described as thus -

mÊÒ ∑È§ãŒãŒÈ-ÃÈ·Ê⁄ -„ Ê⁄ -œfl‹ÊÒ, mÊÁflãº˝ŸË‹-¬˝÷ÊÒ, mÊÒ ’ãœÍ∑§-‚◊-¬˝÷Ê Á¡ŸflÎ·ÊÒ, ŒÊÒ ø Á¬˝ÿX È ¬˝÷ÊÒ– ‡Ê·Ê— ·Ê« ‡Ê ¡ã◊-◊ÎàÿÈ-⁄ Á„ ÃÊ— ‚¢Ã#-„ ◊-¬˝÷Ê‚˜Ô, Ã ‚¢ôÊÊŸ-ÁŒflÊ∑§⁄ Ê— ‚È⁄ -ŸÈÃÊ— Á‚Áf¢ ¬˝ÿë¿ ãÃÈ Ÿ—H (‹ÉÊÈ øÒàÿ ÷ÁQ)Some poet has said in respect of colour of Teerthankaras -

ºÙ ªÙ⁄ ºÙ ‚Ê¢fl⁄ , ºÙ „ Á⁄ ÿ∂ ºÙ ∂Ê∂– ‚Ù∂„ ∑¢§øŸ fl⁄ áÊ „Ò¥ , ÁÃã„¥ ŸflÊ™§° ÷Ê∂HTwo were of fair colour, Two darkish, two green,

Two were of reddish colour, golden were sixteen.

"Two were fair complexioned, two were dark complexioned, the two were greenish and two

red, the rest sixteen were golden complexioned.

• Chandra Prabhu & Pushpadant - fair complexioned

• Munisuvratn a th & Nemin a th - dark/Blue complexioned

• Padamprabha & Vasupujya - Red complexioned

• Suparshvanath & Parasvanath - Green complexioned

• Rest sixteen T ee rthankaras - Gold/yellow complexioned.

13. Which 'Teerthankara' attained 'Moksha' (salvation) from which place ?

Rishabhdeva attained 'Moksha' from 'Kailash Mountain', Vasupujya Ji from 'Champapur',

Neminath Ji from 'Girnar', Mahaveer Swami from 'Pavapur' & rest 'Teerthankaras' (20)

from 'Sammed Shikhar Ji', the great place of pilgrimage.

14. Enumerate 'Teerthankaras' whose names begin from “•” alphabet ?Adinath, Ajitnath, Abhinandannath, Anantnath, Arrnath and Ativeer (Mahaveer Swami).

15. Enumerate 'Teerthankaras' whose names begin with “fl” alphabet ?Virshabhnath, Vasupujya, Vimalnath, Vardhaman.

16. Enumerate 'Teerthankaras' whose names begin from “‚” “‡Ê” alphabet ?Sambhavnath, Sumatinath, Suparshavanath, Suvidhinath, Shitalnath, Shreyamsanath,

Shantinath & Sanmati.


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17. How many 'Teerthankaras' are with symbols of one-sensed being ?

Four - Lotus of Padamprabhu, Moon of Chandra Prabhu, Kalpvraksha1 (tree of paradise)

of Shitalnath and Neel Kamal (Blue Lotus) of Naminath Ji.

18. Which of the Teerthankaras' symbol is two-sensed living being ?

Bhagwan Neminath's emblem is conch which is two-sensed.

19. How many 'Teerthankaras' are with symbols of inanimate (non-being) ?

Three - Swastika (an auspicious emblem/fylfot) of Suparshvanath, 'Vajradanda' of

Dharmanathji, Pot (Kalash) of Mallinathji.

20. How many 'Teerthankaras' are with symbols of animate beings of five senses ?

Rest sixteen 'Teerthankaras' are with emblem of animate beings of five senses.

21. Tell symbols of those 'Teerthankaras' whose idols assume symbols of animals who

carry luggage (load) ?

Ox of Rishabhdevaji, Elephant of Ajitnathji, Horse of Sambhavnathji and Buffalo of Vasupujayaji.

22. Tell the names of symbols of 'Teerthankaras' which live in water ?

Red Lotus, Crocodile, Fish, Tortoise, Blue Lotus, Conch and Serpent, these live in water.

23. Tell symbol of that one 'Teerthankara' whose body is with thorns ?

There are thorns in the body of Porcupine.

24. Who is that living creature among symbols of all the 24 "Teerthankaras" who runs

fastest of all ?The deer is the animal who runs fastest of all.

25. How many 'Teerthankaras' are there whose names begin with that first alphabet

with which their symbol's names also begin with that very first alphabet ?

Virshava (Ox) of Virshavanathji (Adinath), Santhia (fylfot) of Suparshvanath, Neel Kamal

(Blue Lotus) of Naminathji, Simha (Lion) of Sanmati, Moon (Chandrma) crescent of

Chandraprabhji.

26. Who is that 'Teerthankara' who took birth on the day of " Akinchanya Dharama"

(Ninth day of ' Paryushan Parva', the possessionlessness) ?

Veer (Mahaveer Swami).

27. Of how many Teerthankaras the marriage procession (journey of bridegroom to the

bride's house) was taken out ?

Of Twenty 'Teerthankaras'.

1 - T.P., 4 / 3586 (Here proof has been given for the accomplishment of one sensed being.)


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28. What is the difference between 'Teerthankaras' and common Arihantas, the Omni-

scient lords ?

1. Kalyanaks (auspicious events) are performed of 'Teerthankaras', not of common

'Arihantas'.

2. There are symbols of Teerthankaras, not of common 'Arihantas'.

3. 'Samavsaran' Assembly (the place of resonant preaching of Lord 'Teerthankara') for

'Teerthankaras' is held, no such assembly is held for common Arihantas. There is 'Gandh Kuti' for other 'Arihantas'.

4. There are 'Gandharas' (chief disciple) of 'Teerthankaras', not of common 'Arihantas'.

5. 'Teerthankaras' possess clairvoyance ( Avadhijñãna) by birth, there is no such rule for

common 'Arihantas'.

6. 'Teerthankaras' are invested with knowledge of other's thought form ( Manahparyay

Jñãna) as soon as they take initiation, there is no such rule for common 'Arihantas'.

7. 'Teerthankaras' are the only son of their respective mother, while common 'Arihantas'

may have many brothers and sisters.8. None member of 'Teerthankaras' family die until they remain as a house-holder, but

there is no such rule for common 'Arihantas'.

9. Precisely, possessors of male psychic libido ( Purusa Bhav Ved ) become

Teerthankara but common Arihant can have any of the three psychic libido.

10. Precisely, T ee rthankarashave balanced formation of their body organs (Samacaturasra

Samsthan) alone but common Arihant may have any of the six.

11. There is only rise of praised (auspicious) spatial movement ( Prashsta Vihayogati) of

T ee rthankara but any of the two can be of common Arihantas.12. There will be rise of only Karmic nature causing melodious tone (Susvara Namkarma

Prakrti) of the physique making Karma of Teerthankaras whereas common Arihantas

can have any of the two.

13. The living being coming from the fourth hell can not become Teerthankara, but the

common Arihantas can.

14. The mother of 'Teerthankara' sees sixteen dreams, there is no such rule for common

'Arihantas'.

15. The emblem of 'Shrivatsa' (a particular type of mark) on the chest of 'Teerthankaras'

necessarily remains as a rule. There is no such rule for common 'Arihantas'.

16." Divya Dhwani ' (Omniscient's revelation in the form of 'Omkar' sound) of

'Teerthankaras' emerges (comes out) as a rule, there is no such rule for common

'Arihantas'.

29. How many kings took consecration alongwith which 'Teerthankaras' ?

4000 kings took consecration with Adinathji, 676 with Vasupujayaji, 300 each with Mallinathji

and Parshvanathji. Mahaveerji took consecration (initiation) all alone and the rest

'Teerthankaras' with 1000 kings each. (Tiloypannati 4/675-76)


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30. Which 'Teerthankaras' took what food stuff for the first time after the fast ?

Adinathji took sugar-cane juice and the rest took milk and grains ,i.e. took many delicious

food items made of milk and grains.

31. What was the complexion of donors who offered food to the 'Teerthankaras' for the

first time after fast.

First two donors, i.e. king Shreyansa and king Brahmdatta were of golden colour (Suvarna)

and last two, i.e. king Brahmdatta and king Kool/Nandan were dark-complexioned and all

other donors were of heated golden complexion.

32. From which posture different 'Teerthankaras' moved upward to ' Moksha' (salva-

tion) ?

Vrashabhnath, Vasupujaya and Neminathji (1,12,22) moved upward to 'Moksha' in sitting

lotus-posture and rest all in standing posture but in 'Samavsaran' (place of resonant preach-

ing of Lord 'Teerthankaras') all 'Teerthankaras' sit in lotus-posture.

33. How many 'Teerthankaras' are there in whose 'Samavsaran' ' Aryikayen' (female

ascetics) were less than ' Muni' ?

In the Samavsaran of 'Dharamnathji' and 'Shantinathji', Arikayen were less in number than

Muni.

34. What was the expansion - range of the Samavsaran of each Teerthankara ?

Of Vrashabhnath - 12 yojan, then till Neminath ½ yojan each is to be subtracted / reduced

for each Teethankara and in Parashwanath & Mahaveer ¼ yojans each is to be reduced.

Thus the Samavsaran of Parshwanath was of 1.25 yojan and that of Mahaveer it was of 1

yojan. (T.P., 4/824-25)

35. Which 'Teerthankara' left 'Samavsaran' before how many days for performing ces-sation of activities of mind, speech and body (Yoga-nirodha) ?

Rishabhdeva left 'Samavsaran' for performing cessation of activities of mind, speech and

body before 14 days, two days before Mahaveer Swami and rest all before one month.

36. Who took least time for attaining ' Kevaljñãna' (Omniscience) ?

Mallinath, who took only six days.

37. Which 'Teerthankara' took more time than others to attain ' Kevaljñãna' (Omni-

science)?

Rishabhdeva took 1000 years to attain ' Kewaljñãna' (Omniscience) .

38. Which 'T ee rthankara' had the least number of 'Gandharas' ?

Parasvanathji had only 1

jin sarasawati

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