INTRODUCTION OF GUNVANTBHAI BARVALIA Gunvantrai Madhavlal Barvalia, a native of Khambha village from Amreli district is a prominent C.A. in Mumbai. After practicing, for a few years, he is now engaged in the textile processing industry. Gunvantbhai is an achiever not only in the textile industry but also in the spiritual world. He has written, edited and created around 70 excellent books on the topics of religion, poetry and spirituality. He has given services in Kathiyawadi Sthanakwasi Jain Samaj Ghatkopar's mouthpiece 'Kathiyawadi Jain' , Jain Jagruti Centre Central Board Mumbai's magazine 'Jagruti Sandesh' , Forum of Jain Intellectuals- 'Enlightenment', editor of 'Jainjagat' (gujarati section) of Bharat Jain Mahamandal and also as the honorary editor of the mouthpiece of Vishwavatsalya Prayogik Sangh Mumbai-Ahmedabad i.e. 'Vishwavatsalya' and the co-editor of All India SS Jain Conference i.e. 'Jain Prakash'. Since many years, various informative lectures and seminars are conducted under the presidentship of Gunvantbhai. He has successfully conducted lectures on the topics of Jain religion and Indian culture in the foreign countries of Singapore, America, etc. He is involved in Shri Saurashtra Dashashrimali Seva Sangh, Bruhad Mumbai Sthanakvasi Jain Mahasangh and Jain Adhyatma Study Circle. He is an active trustee in Parasdham Jain Sangh Ghatkopar, Arham Spiritual Centre, Pranguru Centre, Kalpataru Sadhna Kendra of Mumbai and Deolali, Santbal Award Foundation, Spandan Holistic Institute powered by M.B. Barvalia Foundation, 'Jaybhikhu Trust' and Gujarati Vishwakosh Trust Ahmedabad. He is the secretary of Akhil Bhartiya Sthanakvasi Jain Conference. His wife Dr. Madhuben has done detailed research work in Hindi literature and has received a Ph.D. who actively participates and assists in all the literature work of Gunvantbhai. Gunvantbhai's articles on topics like religion, spirituality, etc. appear under the penname 'Gunjan Barvalia' in newspapers and magazines. Since 20 years, he is organizing a number of enlightening 'Jain Sahitya Gyaan Satra'(seminars) on a national level. Gunvantbhai's article which was pubished in the daily newspaper 'Mumbai Samachar' in 1997 earned him the first prize of the prestigious 'Jain Patrakar Sangh best journalist award'. He is involved with 'Jain Vishwakosh' and 'Jain Aagam Mission'.

• Introduction to Jainism INTRODUCTION TO JAINISM By Gunvant Barvalia • @ Dr. Madhuben G. Barvalia

• 4th Edition Sept. 2015

• Publisher : SKPG Jain Philosophical & Literary Research Centre, Arham Spiritual Centre 2 Mevad Patanwala Estate Ghatkopar (W), Mumbai - 400086. WRITTEN – EDITED Ph : 022 - 4213545 . GUNVANT BARVALIA E-mail : [email protected]

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1 2 introductory knowledge of Jainism. Non Jain, it becomesotherwise very essential to have an a peace. In these days, every one,whether he is Jain or serve a meaningful purpose. leads towards implementation, then the efforts would belongs to“Philosophy one, who observes it”. If this book i. e. to experience through “soul”.touch within “Inner self” implementation of principles in practice and to have spiritual may these introductory pages ocean. They are, they represent the sea water/ocean, same difficult a task However, if we take handful of water from an short, is just like to have the ocean in an earthern pot – so volumes of scriptures. To explain them and to introduce in hasPhilosophy been elaborately covered in thousands of Each and everydifficult, if not impossible. principle of Jain introduce Jain Philosophy in mere 50-60 pages very is just However, these are simple introductory words. In fact, to followers (worshippers) of ‘JINA’ are known as “JAIN”. /OR JHAYANA” I. e. Equanimity or protection of living beings. it can easily be said in simple words that “ it is nothing but “SAMATA & ○○○○○○ AN INTRODUCTION ToAN INTRODUCTION : A human being of the present age & universe crave for The real introduction of a Philosophy is in O If someone asks us to introduce “JAIN DARSHAN” in a nutshell, ne who conquers internal karmic enemy is ‘JINA’ and ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ JAIN PHILOSOPHY (JAIN DARSHAN) INTRODUCTION TOINTRODUCTION JAINISM Who is called “JAIN” ? JAINISM 3 on Jainism or Jain Philosophy. thankful to Madhuben Barvalia in the task of writing and editing. I am followers of Jain Philosophy. philosophy. Twenty FIRST century would belong to Jains i.e. century, every person needs to have support of Jain Palkhiwala contains clarity and transperancy:- “In coming Mo. 09820215542. Ghatkopar (East). 601, Smit Apts. , Upashraya lane, - 2015.August (Agams). the book deviates from the holy Jain sermons and scriptures tr Shaileshi Hemang Ajmerafor I have received from conribution my wife Dr. Mrs. The following words of a leading lawyer Shri Nani I express sincere and heartfelt apologies if anything in Rameshbhai Gandhi, NileshaRameshbhai Jatakia Abhilash Gandhi, and INTRODUCTION TOINTRODUCTION JAINISM 4 anslation work.. - Gunvant- Barvalia ○○○○○○ 3 TAAVS APAAA27 25 ... 24 STHANAKVASI SAMPRADAYA DERAVASI POOJAK – MOORTI SAMPRADAY 13. MAIN (DISTINCT) FEATURE OF DIGAMBAR SECT. 12. PILGRIMAGE PLACES 11. 10. 0 GUHR”39 44 42 JAIN RULERS, BEST SHRAVAKAS AND GREAT DONORS 36 38 22. 36 LIFESTYLE (CHARACTERISTIC) OF SHRAVAK 30 WITH “GAUCHARI” 21. 20. PARENT INSTITUTIONS OF JAINS AND CODE DUTIES & CODE OF MONKS OF CONDUCT 33 19. WRITERS AUTHORS OF JAIN LITERATURE 18. 17. JAIN DIKSHA (LIFE LONG AVOWED, COMMITMENT 16. TERAPANTHI SAMPRADAYA 14. 5CAUVDASNH 32 CHATURVIDHA SANGHA 15 .DGMA ET23 24 11 SIGHT (WITH FAITH) (DARSHAN), 15 DIGAMBAR SECT 9. 8. AN EXTREMELY OF BRIEF INTRODUCTION 9 5. SCRIPTURES CONTAINING 4. ANTIQUITY OF JAINISM & TIRTHANKARAS 2. .NVA ATA8 10 THE NAMES TIRTHANKARAS OF TWENTY FOUR 3. NAVKAR MANTRA 1. .AEATVD22 21 ANEKANTAVAD 7. AVASHYAK SOOTRA 6. (AARTI) OF GOD (TIRTHANKARA) WORSHIP (Pooja) DEVOTION (BHAKTI), CONTAINING SAMAYIK – PRATIKRAMAN – etc. SUBJECT MATTER OF AGAMAS TEACHINGS OF LORD MAHAVIRA : AGAMAS OF THIS ERA TWELVE VOWS OF A HOUSE HOLDER SHRAVAK CONDUCT TO LIVE MONK’S LIFE (MALE / FEMALE) ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM

INDEX 5 8 PRTA ELCIG HUH 66 SPIRITUAL TEFLECTINGS THOUGHT - 28. 3 AGLPAH87 84 85 86 MANGAL PAATH 43. 82 A BRIEF LIST OF PUJYA GACHHADHIPATIES 79 RECOGNITION OF JAINS AS MINORITY 42. JINSHASAN – FAMILY 41. 40. JAIN ORGANISATIONS IN INDIA & ABROAD AND 39. IN THE CONTEXT OF JAIN DIET JEEV DAYA 38. 2 RBAAA73 74 71 76 72 78 77 JAIN SHALA (PATHSHALA), JAIN EDUCATION AND 71 SADHARMIK BHAKTI, SAHAY, SWAMIVATSALYA 36. Shravak three Gims (MANORATH) 35. SAMKIT (SAMYAKTVA) 70 34. PRABHAVANA 33. PARISAHA & UPASARGA 32. 45 SANGNA (DESIRES) 31. SIX LESHYAS (SPIRITUAL REFLECTION) 30. LOKA – AlOKA FROM JAINA POINT OF VIEW 60 29. 28. 50 44 EIGHT KARMAS – NINE SUBSTANCE, 26. OBSERVATION (SADHNA) OF PENANCE JAIN FESTIVALS 25. DESCRIPTION OF JIVA – LIVING BEINGS 24. 23. 7 ANIOS(MGS N BOD79 JAIN IDOLS (IMAGES) IN ABROAD 65 37. 69 KSHAMAPANA – A PRECIOUS GIFT OF 27. ATMA 27. OF ENTIRE / ALL JAIN SECTS (HEAD OF SECTS) PRESENT ACHARYAS, CONTRIBUTION OF JAINS BEINGS)AND VEGETERIANISM (VEGETERIAN DIET) (COMPASSIONATE MERCY TOWARDS LIVING BHAVANA - ANUPREKSHA JAIN PHILOSOPHICAL & RESEARCH INSTITUTE JAINISM TO THE UNIVERSE SIX DRAVYAS (MATTERS) (TAPA) – TAPASYA IN JAIN TRADITION INTRODUCTION TOINTRODUCTION JAINISM 6 potencial than one can think. to “Panch Parmeshti” Supreme Lords). (Five As categorized above. life by accepting five great vows of monkhood. & allied restrained life. (Monks) of the entire universe, who are commited to Ascetic form of teaching their disciples. carry They out both the functions. thorough knowledge of scriptures (Agams). They are also engaged in others. have put into practice, five great vows in best manner and inspired salvation (Moksha). have eliminated all (Ghati and Aghati) karmic particles and attained to other rational living beings. thereby showing path upliftment of spiritual to the mankind, as also greed etc. of all types) and, shedding of all “ Ghati karmic particles, knowledge by eliminating internal kashayas (anger, pride, deceit & attained omniscience (Kewal Jnana) i. e. absolute, total & perfect them. and not to the person or any Individual, But all those who possess salutation is meantto be made to the virtues of the enlightened ones a preliminary universally accepted that a mantra has a power, all the sins and are first & foremost among all the auspicious things. ○○○○○○ ll aglnmcasvei,Padhamam Havai Mangalam Mangalanam cha savvesim, EoPnh aukr,SavvaPavappanasano, Eso Pancha Namukkaro, The mere rememberance of this mantra gives immense peace This mantra a group is not just of words, but has much more The purpose of this mantra is to offer holy respect and devotion In the fifth place, salutation is made to all the holy souls In the fourth place salutation is made to Upadhyayas who have In the third place, salutations is made to Lord Acharyas who In the second place salutation is made to Lord who Siddhas In the first place, the salutation is made to Arihant who have Jain Religion is an ancient Indian Philosophy. It is being ( These five Namaskaras (salutation) are capable of eliminating ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ MAHAMANTRA Namo Loe Savva Sahunam INTRODUCTION TOINTRODUCTION JAINISM Namo Uvajjhayanam Namo Ayariyanam Namo Siddhanam “Namo Arihantanam NA VKAR MANTRA of Jain faith. It is universal mantra. Here 7 ll ll ll ll ll NAVKAR MANTRA, ll is growth of living beings. is capable of eliminating Sins and leads to the welfare & spiritual Spiritual Exercise of these Navkar Nine positions of auspicious Mantra (Charitra) (Tapa) & Austerity it become nine (9) positions. The to Five, is well accepted by modern Psychology. and positive line of thinking resolves and inauspicious that evil psychological facts and truths in them. Constant pondering Auspicious traditional heresay or mythological stories There are scientific & holy power of Navakar Mantra and they are not merely miracles would speed up the flow of life towards purified one. monks of entire universe. The ponderance of “auspicious & pure” memories Acharya, of infinite Upadhyaaya Siddha, Arihant, & all adopted Jainism. monks followers or spiritual of Jain Tradition nor any one who has NAVAKARMANTRA Mantras through electronic devices it was known that the to T.V.similar Screen. While testing effective measurement of several Mantra, which can be visualized in its “Original” form on a curtain modern devices & machineries, which indicate the power of the author of this book has paid visit to his Ashram. It is equipped with Ashram. This Holy cottage is established Swami by Vigyanananda. The conquersquiet all physical & mental agony. At Lonawala, there is one resulting in salvation of the soul It makes the realm of mind, calm & and absolute knowledge leads to elimination of all karmic particles that work as the enemy in blocking the Quality of knowledge”) Pure to destroy all the kashayas i.e. .. of mind. If chanted soulfully and whole heartedly, it has the power By adding Knowledge (Jnan) Perception (Darshan), Character In Jain Agamic real stories there are instances of the effective By mere chanting Navkar Mantra there is implied salute and (“Kashayas” i. e. ... Anger, pride, deceipt and greed vices – evil is best of all. In this Ashram There are no ascetics INTRODUCTION TOINTRODUCTION JAINISM ::0::-- 8 as role models to the world. realization through purification. spiritual In the process they emerge (Sayyam), Truth, benevolence, (Paropkar) and above all self renunciation (Tyaga), ethical practices (Sadachar), self restraint of all the Thirthankaras, be observed it will that life of all contained and & re-established Shraman Sanskriti. living beings being sacrificed in mass. He reawakkened Non violence his heart was overflown with the feelings of compassion towards invadedby mal practices & violence. Lord Mahavir was disturbed and “Yagna”, (A type of ritual performedby Brahmins) Culture was contained violence in the name of religion through modes of revitalized Jain Philosophy. who was born 2600 years before (i. e. in 470 B.C.) and propagated & culture were sown. through proper Training & Education. From here, the seeds of human The ideology of Marriage and Family life came into (existence) the body and satisfy hunger in a vegetarian way.) pen & ink), and Krushi-Art of Agriculture (harvesting crops to nourish defence (use of Sword, other weapons), Masi-Art of writing (use Rushabhdev. He was a king. among 24 series, the first one was Lord Adinath, known as (Kalchakra). 24 (Twenty spread Four), One at a Time, through a time cycle there would be continuous & regular set of Tirthankaras in series of time to time. At Present there is governance of Tirthankaras and Philosophy were Tirthankaras who were infinite and existed from ○○○○○○ If a review is made of sermons (teachings) events and life style During the time preceding Lord Mahavir, religious rituals Lord Mahavir of present was Tirthankar the last series of 24, Various Arts were taught by his daughters Brahmi and Sundari. : Art of self Before acceptance of Dikha he taught everyone ASI In the present “Avasarpini” (downward cycle) time frame Jainism is ancient philosophy of India. The propagators of Jain ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ JAINISM & TIRTHANKARAS INTRODUCTION TOINTRODUCTION JAINISM ANTIQUITY OF -::0::-- 9 4 Shri Veer Vardhaman 24) Shri Parswanath Swami 23) Shri Neminath Swami 22) Shri Naminath Swami 21) Shri Munisuvrat Swami 20) Shri Mallinath Swami 19) Shri Arnath Swami 18) Shri KunthunathSwami 17) Shri Shantinath Swami 16) Swami Shri Dharmanath 15) Shri Anantnath Swami 14) Shri Vimalnath Swami 13) Shri Vasupujya Swami 12) Shri Shreyansnath Swami 11) Swami Shri Sheetalnath 10) THE NAMES OF PRESENT )Shri Suvidhinath 9) Shri Chandraprabha Swami 8) Shri Suparshwanath Swami 7) Shri Padma prabha Swami 6) Shri Sumatinath Swami 5) Shri Abhinandan Swami 4) Shri Sambhavnath Swami 3) Shri Ajitnath Swami 2) Shri Rushabhdev 1) Mahavir Swami (Pushpadanta) Swami (Adinath) Swami TIRTHANKARAS TWENTY FOUR INTRODUCTION TOINTRODUCTION JAINISM 10 0 Shri Ajitsen Swami 20) Shri Devjas Swami 19) Shri Mahabhadra Swami 18) Shri Veersen Swami 17) Shri Nemprabha Swami 16) Shri Ishwar Swami 15) Shri Bhujangdev Swami 14) Shri Chandrabahu Swami 13) Shri Chandranan Swami 12) Shri Vajradhar Swami 11) Shri Vishalprabha Swami 10) Shri Surprabha Swami 9) Shri Anantaveerya Swami 8) Shri Rushabhanan Swami 7) Shri Swayamprabha Swami 6) Shri Sujatnath Swami 5) Shri Subahu Swami 4) Shri Bahu Swami 3) Shri Yugmandir Swami 2) Swami Shri Simandhar 1) THE NAME OF EXISTING VIHARMAN TWENTY TIRTHANKARAS conference held at Vallabhipur the continued this exercise, of arranged “write up”, with the assistance of 500 Monks at the Divine knowledge acquired through sermons of Lord Mahavir, he reduce. Hence, in order retain to the great and grand heritage of deceding times, gradually power the memory of human beings will Acharyas. due to the extra ordinary memory power of the Gandharas and Traditional channels of Ganadharas and succeeding Acharyas. valuable heritage of sermons (teachings) of Lord Mahavir through Sutra (12 voulumes of holy scriptures). In this way, we get most the three golden words), they can create “Dwadashangi” - 12 Anga obstrucling karmas) sheds effortlessly. by hearing Just the “Tripadi” due to which their Gyanavarniyathe Tirthankar Karma (knowledge “Gandharas - foremost disciple of Thirthankar. present these canunderstand the sermons in their own language. beings, birdscelestial and animals attend “Samavsaran”. Everyone melody- “Maalkaush Raag”. Not only numan-beings but also “Samavsaram”. Lord’s preachings are in the form of musical also has a quality of destruction and substance has quality of creation) course of time reached to us throughs traditions. given the substance of Agama framed by Ganadharas and, in the Universal Truth as, a point of Jain Philosophy – which has of immortality – These three together form the substantial part of knowledge in three vital words, namely very brief and substantial sermons containing of entire gist ○○○○○○ Respectable Shri Devardhigani realized that, in course of A need never arose to have the sciptures in a written format These Gandharas have a unique spiritual connection with Whose potentialities and capabiliters are supreme become Lord Mahavri delivers his sermons O mniscient and compassionate, Lord Mahavir has given a SCRIPTURES CONTAININGSCRIPTURES TEACHINGS OF ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ L ORD MAHA INTRODUCTION TOINTRODUCTION JAINISM VIRA : A 11 “VIGAMAIVA” “DHUVAIVA” at a divine place called as GAMAS “UPPANAIVA” (Same substance (having quality (a viscious cycle of birth and deathby experiencing just the glimpse realization of ones true self. One can free themselves from the time our soul is blinded with karmic particles which impledes the spiritual journey by clearing the impurities of soul. From infinite liberated from the bondages of karmas through holy process. and Total purification of the soul Agamas inspire the soul to get precious document transformation of spiritual of Absolute, Perfect when we are exposed to Agamas. Agamic scriptural literature is a called position or Salvation “Siddha” or Moksha. spiritual happiness. The liberated life devoid of karmic effects is thereby avoid bondage of karmas, evil resulting in eternal infinite is to indicate as to how one can get of sins and rid of instinct violence by showing results of vices of evils like violence etc. This virtues to and nourish the noble aim & ideal of non justify “Philosophy of Life” of Jain Tradition. balanced and perfect combination. Therefore it can be called thoughts,philosophical both, when combined together, forms of knowledge. Jain Philosophy, and its code of conduct with meditation removes the dark shades of ignorance and lits the lamp but also an extra ordinary gift to the global philosophies. teachings. These preachings are a boon not only to Jain philospphy the mankind Lord Mahavir delivers merciful sermons and Sanskruti). and keeping of the Ascetic Mork Tradion alive the gist (shraman uplifment of Holy Scriptures (Aagamas). unique contribution for Research, development and timely efforts lasted for continuous 13 years at a stretch. conversion of oral sermons (teachings) into written words and the Aagam gives momemtum to people who are on their Our life becomes illuminated, with the light of knowledge In entire scriptures, there establishment is a credible of The ponderance of scriptures (Agamas) its study, repeated As an outcome of the immense self less compassion towards This wonderful tosk has helped in the spread of knowledge is evidentHistory that learned Acharyas have provided a INTRODUCTION TOINTRODUCTION JAINISM 12 as a prefix to wordgama i.e. A means = Around – in four called Agamas. “Agama” term contains letters meaning thereby, Aa beings. definitely capable of making spiritual development of human conduct. Observation of conduct as in Agama shown scripture is conduct, through the prescribed principles, discipline and code of of three Jewels, Viz. Right knowledge, Right faith and Right scriptures of Aagam not only give information, but also ownership Kathanuyog which are all part of Aagams. are in Dravyanuyog, Charan Karmanuyog, Ganitanuyog and Darma best literature of Jain Philosophy.) more scholars of the world have duly accepted the (Agamas) as a supreme scriptures. However, all sects of Jainism and also many etc. Digambar tradition‘Niyamasaar’ has accepted them as Tamilnadu state and wrote scriptures named ‘Samayasaar’, to the cave named Punatamalaya nearby Badevasi Village in acquired knowledge. After returning from there, he directly went Tirthankara. He stayed there for eight days, observing fast, and acquire knowledge from Lord swami, the existing Simandhar ordinay powers called to Labdhi seek solution for his doubts and KundKundacharya wentto Mahavidehkshetra with his extra accepted as his original sermons in direct form. into written form, 980 years after Lord Mahavir,cannot they be carries the belief that since the scriptures have been converted sermons of Bhagwan Mahavir. On the other hand, Digamber sect & other Scriptures as their components. of Anga,consists Upanga, Chheda, Mool and Avashyak, Prakirnak of enormous potential of soul which lies within. 32/45 Agamas ○○○○○○ The authenticated scripture book-volumes of Jainism are Aagams are of Jain philopsophy. basis of constitution The Numberous guidelines for becoming supreme from mundane yearsAbout 2000 back, a great saint named Shwetamber jain sect accepts “Aagama” as the direct ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM 13 .Dharmakathanuyoga aspects (Explaining philosophical 4. Ganitanuyoga (Relating Astronomy, mathematics, geography 3. CharanaKarnanuyoga (Relates to code of conduct of monks Dravyanuyoga (Relating to Atmatatva i.e. spiritual self) 2. 1. complete substance matter is known.” means Munis who have put in action and implemented. = M Ganadharas (supreme first line Disciples of Tirthankaras) purush (supreme Lord – Tirthankaras), Ga = the Knitted by directions, Gama To know = knowledge Also A = said by Apta • • • Jain Community. Jain Philosophy. It has been duly acceptedby all the secs of shri Umaswatiji,Acharya is a volume summarizing the entire Apart from the aforesaid scriptures “Tatvarth Sutra” by morals substance – ethics to follow). biographies etc., touching masses immediately containing Historical events, life sketch, of dignitories exemplery through knowledge simplifiedby means of real stories, etc. – saints Ascetics – sadhus) In short Agama is defined as “A means through which Obeyance to the Sermons of Vitraraga Paramatma Prudence (VIVEK) is a vital element of Jain Darshan. Samata or Jayana is the synonyms (vigilance) to (God) form the real essense of Jainism. Jain Philosophy. Acharya Arya Rakshit has divided all Agamas on the noFu aeoisa olw : into Four categories as follows INTRODUCTION TOINTRODUCTION JAINISM basis of subject 14 ○○○○○○ 5 HGWT OTACovers all major principles almost of BHAGAWATI SOOTRA 05. in various Explaining substance ways SAMAVAYANGA 04. F THANANGA SOOTRA 03. Controver SOOYAGADANGA of 02. Knowledge ACHARANGA SOOTRA 01. Agaj No. Sr. .GAADAMKTAGThrough the medium of Stories. GNATA DHARMAKATHANG 6. OTAExamples and Biographical frames etc., SOOTRA (VYAKHYA PRAGNAPTI) Jain Philosophy Philosophy Jain taking numbers from 1 to 100 & upto (VYAKHYA PRAGNAPTI) SOOTRA v (SOOTRAKRUTANGA) Subject – Name o AN EXTREMELY BRIEF INTRODUCTION OF ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ SUBJECT MATTER OF AGAMAS INTRODUCTION TOINTRODUCTION JAINISM self seekers. of substances of spiritual to all types This sootra gives sermons and teachings (3) Persons following other (2) Shravakas - Shravikas (1) Gautam Swami to questions by Sootras. Future. Inrtoduction to 12 Anga supreme Present souls of past, & Crores, thereafer, of Tirthankaras details numbersphilosophy from 1-10. explaining of Jainsim substance justification. with supremacy of Jain Philosophy belief on rituals & Non believers, Life & self Purification Lord Mahavira. Detachment, of conduct Ascetic code arious viewpoints and description of ourfold ways of narrating and 15 by Lord Mahavira. religions and Replies thereof Introduction sial views with rigid with special referencewith special ol eu ciation, Soul, Renun 7 PSKDSAG10 Ideal Householders ‘life sketch’, UPASAK DASHANG 07. 1 IAASOR e Ten VIPAKA SOOTRA 11. A detailed description of five Karmic PRASHNAVYAKARANA 10. Description of lives of 33 monks who ANUTTAROPAPATIKA 09. de Educative ANTAGADA DASHANG 08. OTAwho were symbolic. The wealthy rich SOOTRA OTAinflux of sinful nature (Papashrava) as SOOTRA renunciated wordly life & performed SOOTRA personalities with high edequce of SOOTRA INTRODUCTION TOINTRODUCTION JAINISM P age : ...... limitation to consumption etc. renunciation, so as to live ideal life with detached attitude and ultimate Mahavira with emphasis is on their Shravakas in the Regime of Lord happy & comfortable life. deeds are invitationgood (noble) card to inviation for miserable - painful life whereas them. For living beings sinful deeds are miseries as a result of sins committed by number of modes of life full of many & deaths) and of those took very long time span Few (very number of births & comforts and hapiness wihtin short life entities who influx) of spiritual nature. also five Samwara (Blocking - karmic Deities). Anuttara viman (superior place of at celestial heaven highest & beyond, in control & restraint and took birth next Penance with supreme degree of self purification. ascetic life. A Journey from tolerance to Darshan) at the last moments of their Perception (Kewal Jnan & Kewal acquiring total & Absolute knowledge & Spirituality, who attained salvation after 30 16

t o Chapters each on great spiritual 34 attained salvation with all scription of life of 90 17. JYOTISH GANARAJ Life of Lord Lord of Life Co-or JYOTISH GANARAJ 17. JAMBOODWEEP 16. Mat PRAGAPANA SOOTRA 15. & Sub Categories Categories of living JIVAJIVABHIGAM 14. wi Deals RAJAPRASHANIYA 13. De AUPAPATIK SOOTRA 12. ○○○○○○ CADAPANPI C (CHANDRA PRAGNAPTI) & history, in Jainism. PRAGNAPTI SOOTRA beings, Laghu Dandak (Places to enjoy- SOOTRA sootra (RAYAPASENIYA) ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM etc. in comprehensive manner. StarsSun, Moon, Planet, Constellation, Cycles etc.Time Informative of details Description of Six Aras (Kaalchakra) - conquering six continents). power.spiritual Body, and Treasure of knowledge of of living beings. islands Precious documents of Science ‘Trichha Lok’. Description of oceans & Entire section of Lok called middle KarmasInauspicious as punishment suffer, as a result of auspicious & the body. about existence of soul as from distinct marathon discussion with Keshiswami Pardeshi transformed which got after and his Preceding life of violent King living beings. deeds. Various monks & celestial life of good & bad mondes of life are our own activities of monks. The cause of our assemblies,His sermons, spiritual where Lord Mahavir delivers Sermons). hakravarti (supreme Monarch- 17 als with ‘Samavasaran’ (A place erial science, Science relating to dination of Geography, Astronomy th wealth of Suryabhadeva Rushabhdev, Bharat 7 YVHRSOR A Sootra intitiating creation of Dialogue VYAVAHAR SOOTRA 27) BRUHATKALPA SOO 26) Description of Limitations - Restrictions DASHA SHRUT 25) Twenty NISHITH SOOTRA 24) 23) to 19) Under 20 Chapters - i.e. Adhyayanas, PRAGNAPTI PRAJNAPANA 18) SKANDHA SOOTRA of of SKANDHA SOOTRA (sootra-Agama) A Set of five (Pancham) c Parv Five, heaven, these & M (VANHI DASHA) it is considered as Chandra Pragnapti & Great war between king Cheda & Konik, Living beings destined to hell VRUSHNIDASHA PUSHPACHOOLIKA PUSHPIKA Pragnaptisootras.twoas Soorya KALPAVASANTIKA NIRAYAVALIKA (SURYA PRAGNAPTI) SOOTRA INTRODUCTION TOINTRODUCTION JAINISM R Conduct of Monk (Both Male Female), TRA (Prayaschit) there of with repentive self punishment exceptional circumstances and solution Situation Arising out of extraordinary (Repentance for faults/sins committed) (Directed Teacher) by spiritual describing self imposed punishment. rendering services. Repentive punishment, Importance of sins, leaving sect. Descriptive narration of Sangha (group) Posts held, about management conduct and operation of among different sect (gachhas), saints. Interaction or code of conduct among (Community) of ascetics/monks, character. speech & action) removal of faults in and purfification of conduct (thoughts, viewpoint named Nirayavalika Pancham. Known as Literature expressing scientific 18 oon, Sun, Planets are covered in Monk’s Life (Both Male & Female) Chapters - Sub-chapters onsidered as shastras abhav of deities like 4 TANDULA VAICHARIK 34) Ponderance on eternal happiness of real DEVENDRA STAVA 33) Pratikraman AVASHYAKA SOOTRA 32) ANUYOGDWARA SOOTRA 31) Types Description of Five of knowledge NANDI SOOTRA 30) This is a prime of Monk’s Life containing DASHVAIKALIK SOOTRA 29) Cov UTTARADHYAYAN 28) ○○○○○○ GRANTH nature e nature GRANTH through sermons spread in 36 chapters SOOTRA ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM there. years Discourses on detachment are also the age of 100 nutrition, labour etc. till foetus in mothers womb, foetal growth, Bhavna”. The journey of a human as a The prime topic here is “Ashuchi deitis - Indra constellations planet etc. Paramatma, headSiddha celestial of shedding all types of karmas - called beings. Seeking Apology for off & Annual, Fortnight, four months Interval faults / sin committed Day, during, Night, formust self purification, rituals reviewing description of measurement of time. Social Cultural, Music, Art, Detailed sangha. chaturvidh knowledge & Devotion towards to Twelve Anga Sootras. Description of Monks (Acharya), Introductory reference knowledge, Anuyogdhar past leaders of Bahushrut Diginities with Agamic Appreciation and devotion towards recommendation thereon. Hints on traveling alone by foot and interest and protection of monkhood. contains(choolika) teachings of spiritual guidelines two of chapter. extension rules in original form, procedure and 10 chapters dealing with many basic teaching of Lord Mahavira covered here. liberation path, words the last of conduct, humility, Modesty knowledge, (Adhyahans) Stories Real & Symbolic 19 ering subjectwise substance xperienced by liberated soul sootras with Six Avashyak. A ences to living Mentioned. *** DWADASHANGI. 12th One is lost Hence only eleven Angas are GRANTH Considered by Moorthipujak as Mool Sootra Aagam. Sootra accpeted ones. is VYAKHYA by Moorthipoojak as a special 45th ARE PRAKIRNAK Accepted Moorthi Pujak Sect. 43 to 44 Two by are chhed MOOLA SUTRA & AVASHYAK 33 TO SOOTRA. THEREAFTER 42 these 10 contains UPANGA 27 24 to 28 to 32 4 4 CHHED SUTRA, SHASTRA, 5 ID IUT Di PINDA NIYUKTI 45) TenR MAHANISHEETH 44) Nature of four ultimate shelters. JEETKALPA SOOTRA 43) CHAUSARAN PAEENNA 42) Significc bal Meditated SANSTANK PRAKIRNAK 41) MARANA SAMADHI M 40) BHAKTA PARIGNA 39) Spi GACHCHACHAR 38) MAHAPRATYAKHAN 37) Dir AATUR PRATYAKHYAN 36) GANI VIDYA 35) OTAReview, purification and other varied SOOTRA PRAKIRNAK NOMENCLATORE : Eternal name of 12 Anga Sootra is

oe: Note Serial No. 1 to 11 contains ANGA SHASTRA, 12 to 23 RNHDe GRANTH INTRODUCTION TOINTRODUCTION JAINISM meditated position. interest and peaceful death with for casting of future events. monks. House holders to be observed by procedure for collecting them from Unacceptable food Items etc. (Including Critical contempt of misdeeds, their on this world. information. peaceful death and other important This aagam of guidelines consists for a sins for lifetime). vow taken for renouncing from all the (A untill death moments) (last last rituals. Acceptance of avowed Renunciation monks. purfification of five great vows of subjects of strange nature. moment of life. lodging of monks together. Gachha gains & loss of Boarding 20 anagement & administration of scussion on - Acceptable/ scription c scription ritual & Meditated last moments with ections in the matter of spiritual epentance (Prayascheet). Thoughts ance and glory of “Santharo”ance and glory ommentary on Astrology, anced position at last (5) (3) : This is 32 under “Aavashyak Sootra) There are six chap It is mandatory to do Pratikaman twice hence the name Day respectively with an apology to all the living beings involved. ‘DEVASHIYA’ – i. e. relating to sins/faults committed in Night & a day viz prior to sunrise & after sunset called “RAYASI” & i. e. soul, Pratikraman is the ritual process to be performed twice consumedas per procedure, so is the case inner self of purifying (1) (2) (4) ○○○○○○ Tapa, dealt with elaborately. bondages of sins). etc. relating to gnan, Darshan, Charitra & (Prayaschit) for Atichar (Faults preceding commitment of expression of contempt and feeling of Apolgistic repentance (Kayotsarg). review is made of 99 faults (ATICHAR) in meditated mode by appreciating their qualities & virtues. Prior to this -a expression of gratitude for showing path of liberation in life, Gods with deep faith in them, this “CHAUVISAHTHO” is an appreciation, with gratitude towards best supreme souls - equanimity towards all living beings, to engage in devotional KA PRA V CHA attachment & aversion. activities. Practice balanced state of mind devoid of exercise of getting relieved of external & Internal sinful and engage in path of self purification, A ritual & spiritual S thereby undergoing process of self purification. period. Here sins of past & present are to be apologized Teacherspiritual (GURU). AMA AND CONTAINING SAMAYIK – PRATIKRAMAN – etc. Just as to maintainJust health, food & other items are to Y O TIKRAMANA UVIS T ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ YIK ANA S AR ANT :- Retiring from & body acts of mind, speech sinful GA :- Third Avashyak is for devoted salutation to nd Agam in series. A INTRODUCTION TOINTRODUCTION JAINISM :- This is a meditation posture for a specified THO AVASHYAK SOOTRA :- Fourth Avashyaka deals with review, :- (CHATURVISHATI STAVA) After attaining 21 ters called ‘Avashyakas’ as (6) thought point or view of others is required to be considered from these non possessiveness of both the types. internal possesiveness. Jain acharyas put emphasis renouncing whereas anger, pride, deceit, & greed (Kashayas) etc. from 16 silver jewellery etc. forms nine types of external possessiveness to Non possessiveness comes into practice with full faith. Gold, without any sense of proportion and enjoyment is involved. where staunch ownership, attachment & irrational attitude internal (spiritualistic). Possessiveness becomes offence only possessiveness (Parigraha) both external (materialistic) and Detachment gives birth to Non-voilence Philosophies coincide with concept of non-violence. Feeling of all rivers ultimately meets the ocean, so is all Faith, Religion or and understand that all living being have the right to live. Just as non possessiveness. In other woods Non- life towards values like Truth, celibacy Non violence non stealing, the discovery feeling of non violence, an auspicious is created in pure, eternal and substantial of Arhat philosophy sermons. With basis of psychological realities. Non violence has been shown as (APARIGRAHA) AND LACK MULTI OF RIGIDITY DIMENSIONAL of karmic particles, by accepting Pratyakhans. renunciation. This is means to shut Ashrava Doors of influx being created is called Pratyakhyan, means avowed incoming sinful karmic particles, the Protective cover that is purification of past, to check, control & stop influx of The view of the other party may have truth, Any idea or The ideal of socialism gets honour only when commitment Jainism has made minute observation on Non The principle of Non violence is established in Jainism on the PRA VIEW POINTS & PERCEPTION i.e. (ANEKANTAVAD) MAIN PRINCIPLES OF JAIN PHILOSOPHY NON VIOLENCE, (AHIMSA), NON - POSSESSIVENESS TY AKHY ANA OR P INTRODUCTION TOINTRODUCTION JAINISM A CCHAKHAN ** 22 voilence means to accept :- After undergoing power to initiate harmoy in the world. principle of Tolerance.idealistic Practise of Anekantvad has the tolerant attitude towards views held by others, through the approachoptimistic is Anekantvad. Jainism has explained liberal & and public, two states or two countries, are viewedby them with public leader, government and mass public, officials (Bureucrats) daughter in law, employer – employee, workers of two parties, opponents like mother-son, husband-wife, mother in law and controversies find solution when an event or opinion expressedby principle of “Anekantavada”. of the problems Most and peaceful. This noble thought is explained by Jainism through the the controversy and quarrels will come to an end and the world view point upon his own version, of others, not insisting half of all the angles. If this is done, if a person views the things from the Salvation. They have faith in this aspect of Philosophy. in different modes of life, (Bhava Bhramana) and ensures is attained, it puts near end to cycle of continous Birth – Death attainment of SAMYAK DARSHAN (Right perception). Once that cloth. The first towards step attaining liberation (Moksha) is called (Aryaji) Arjika can They put on only one white piece of of life during monkhood Elak, Kshullak, and for females they are for that day, that too, without any silently expression. The stages Don’t’s or procedure, in that case, monk seeking food, holds fast Besides, if a person offering food is not aware of the Do’s & procedural guidelines. They do not use utensils of any type. together forming “Anjali” and observe rules strict as per food collectingposture. consuming, While they spread their hand one time consumption of Food & Water, and that too is standing body), Total isolation in life as far they as stay possible, in forest, In external appearance, there is total nakedness (uncovered called sky are as ‘Digambar’. ○○○○○○ The monkhood in the Digambar sect of Jain is very tough Digambar : It is said that one whose attire is nothing but ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM DIGAMBAR SECT 23 ** etc. Kumbhojgiri, Gajpantha, Moolbidri, Mangitungi, Shravana Belgoda, are many other places Viz Champapuri, Pawapuri, Girnar, observe avowed do’s & dont’s great in the form of Five vows being concerned accepts Monk life with due commitment to only in human mode. Liberation only if human too is possible also performed. Panchvidhaan, kalyanakk mandala, Indradwaja etc. vidhan are on separate Mandala, Panchaparmesthi occasions, 64 Riddhi Meru & NandiswaradhamFive are also being performed. Besides Dharma Mandala is performed. Thrice In a year during “Astanhika, process of constitutional directives, (Vidhana) by Dashalakshana devotional thoughts and worshippned (Ardhya) by Aarti. pilgrimage, Acharya, Upadhyaya are remembered with great / powder (Dhoop) & Fruits are offered. All places of stick Flowers, offerings (Naivadya), Light Lamp (Deep) scented fire in paste form, (Chandan Sukhad), corns of whole rice (Akshat), Eight type of items like pure water (Lifeless) sandalwood powder pure water on idols, (Abhishek). Prashak (without any voilence). too. Every idols of Jineshwara morning, are worshipped pouring by Darshan of idols Tirthankaras, hearing of sermons Jineshwara (Satsang). Nevertheless, it is equally important to have regular spiritual thoughts hearing interaction, or sermons – lecture studies of scriptures, recital of verses (Swadhyay), pondering on Among four modes of life, attainment of Moksha is possible During festival of “Dasha Lakshana Paryushana Parva” To realistic get idea of soul (AATMA), Importance is given to Among places of pilgrimages, besides Sammetsikhar there PROCEDURE OF WORSHIP (PUJA VIDHAN) : DISTINCT FEATUREDISTINCT OF DIGAMBAR SECT. DEVOTION & RITUALS INTRODUCTION TOINTRODUCTION JAINISM PILGRIMAGE PLACES FAITH, WORSHIP 24 instincts, attitude,instincts, has to be renounced for real Digambarhood. only clothes are to be removed and nackedness is accepted but developmentspiritual with liberation as goal. For this purpose not pathspiritual to divert their innerself and emphasise towards Jainism in India & abroad. knowledge of Jainism. Digambar scholars deliver lectures on attained. has qualified This institution Jain Scholars, with profound of Jain Philosophy.study Here knowledge of Jain Principles can be University sponsored by Todarmal Smarak Trust for Intensive to attain moksha. conditions of avowed monk’s life. In short, only males are entitled sect is that only Males can attain liberation through aforesaid House holder’sworldly life. belief of Digambar But the distinct (Mahavratas) and allied restraints and total renunciation from are performed by householders “for 45 days of Monks life” is together with the recital of mantra called JAPA-TAPA (penance) process is called “Anjan shalaka”, holy process –rituals are carried out by Acharya Bhagwant. This occasionally. etc. These poojas are held, according to prescribed rituals, Pooja,pooja, Siddhachakra Arham pooja, Ashtanhika Mahotsava karma, Antaraya karma (partial extinction pooja), 17 types of idols of Tirthankaras & pray them. perform eightfold Pooja in Derasar daily. They bow down before Jain Temple. Their way of worship is unique. Jain householders Festival is held to establish (Pratishtha) idols of Tirthankaras in throughout India as well as in Foreign countries. Grand Pratistha ○○○○○○ Digambar Jain Monks renounce material life and adopt There is a five year Degree course, recognized a by All vows & commitments (vratas), as prescribed in Jainism In Jain temples, at the time of pranprastistha of idols, a Snatra Pooja, Panch Kalyani Pooja, Vastu pooja, vedaniya This sect of jains is having a number of temples (Derasars) ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ MOORTI POOJAK SAMPRADAY INTRODUCTION TOINTRODUCTION JAINISM DERAVASI – 25 & Female). Who travel by feet with six vows (known as chhari & Female (sadhu-sadhvis) Householders (Shravak – Shravika Male best examples of art & architechture. sthalas”.“Tirtha Temples of Ranakpur & Delwara are in Rajasthan Nageshwar, Keshariyaji, Mahudi etc. These are also known as Champapuri, Shankheshwar, Kshatriyakunda, Bhadreshwar, Sammetshikhar, Shatrunjaya, (Palitana) Girnar, Pawapuri, places of this sub sect (Swetambar Derawasi) are as under: with the title of “PRAVARTINI” Holy pilgrimage as a special post. awarded to males whereas sadhus Female sadhvis are awarded Upadhyaya, Panyas, Gani, Pravartak etc. These “titles” are Khartara Gachha, Achal Gaccha etc. various “Gachhas” Viz Tapa Gachha, Parswachandra Gaccha, technically known as “CHAITYA PARIPATI” various temples by the devotees is called Darshan yatra – verses – sootra words are performed. A visit in masses/groups to with salutation to the idols of Lord Tirthankara and chanling holy Kalyanak” of Lord Mahavira is held. this way the celebration of Birth festival known as “Janama divine dreams seen by mother of Tirthankara – Lord Mahavir In grand celebrtion takes place preceding with presentation of 14 (Agama – Scripture), on the day of Mahavir Janma Kalyanak a festival of eight days is celebrated. In context of Kalpasutra “BHAVNA” with orchestra is played in Group with full devotion known as decorated and that is known as “AANGI” and Devotional songs penace is called Tapp”. as “updhaan observed by householders. Chaturvidha sangha (A comprising of monks – male Chaturvidha In Monks there are various categories such as Acharya, Deravasi – Moortipoojak sampradaya is subdivided in Chaityavandan is a ritual process whereby bowing down In Derasar – Jain temples, during the time of Paryusana During night, idols of Tirthankaras in Derasers are specially For this duration they live life like a monk. This special INTRODUCTION TOINTRODUCTION JAINISM 26 by feet. by yatra like Palitana of holy Tirthas (Shatrunjaya) etc. Sammet sikhar palta sangh) They travel in group observing Tapa. They cover the named Jnanji entrusted him with the work of “Rewriting Scriptures”. Monkhood. their observance to rules loose, and lazyness prevailed in above this, Lokashah also noticed weakenedattitude that made of talks were seen as a chain of Authorities Monks. Over and threatening to others, to frighten them . This and such other types authority to read scriptures. They also used to spread this result they were carrying a notion that only Monks have right & sort of threatening, people were scared of reading scriptures. As a lose his son” (Je Vanche Sootra Tena Mare Pootra). Afraid of this threatened them with the proverb “one who read scriptures, would to tell “House holders’’ cannot be allowedto read scriptures. They hence, as diverted form of spirituality. involving harm to subtle & small “one sensed” living beings and In the present form of celebration mode, he found violent method hence they do not enough importance to spirituality based functions. celebrated with pomp and grand scale involving wordly and style propagatedPhilosophy by Lord Mahavira. Anekantavada, Sapekshavada or Syadavada also a foundation of Jain life to the extent Other principles possible. of Jainism such as a way to reflect observation of these principles in day to dayroutine as Ahimsa, Samyam and Tapa. Therefore it should be implemented in principles of non-violence, restraint and penance technically known gives importance primary to life containing style prominence to the objective is to set free from materialistic worldly life and as such it felt that Jain way of Life is retirement oriented i. e. its ultimate householder following Jain tradition popularly known as “Shravaka” ○○○○○○ Impressedby good handwriting of Lokashah, one yatishri The possession of Jain scriptures Lokashah observed festival that century of VikramaDuring Fifteenth Samvata, “Lonkashah”, a ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ STHANAKVASI SAMPRADAYA INTRODUCTION TOINTRODUCTION JAINISM 27 like “Pratistha”-idol worship are was with monks. They used his teachings, This is in conformity with Jain Philosophy, uniformly actscontrary to the sermons of Lord Mahavir & Scripturescontaining room for even slightest violence, even of subtle living beings, or sinful Practices”. It is firm belief of this Sthanakvasi sect that there is no made further efforts Therefore, he was as “Reformer known of Shri Dharmadasji again removed the weakness’ that had crept in and sect in course“Sthanakvasi” of time. popularly expanded from sub-sect to a full fledged Present reforms work by forming “Lokangachha, or Dayagachha. This Gachha behind by late Lonkashah and adv Jagmalji and Muni Ruprushiji have taken over the holy work left on Chaitra Shukla II Samvat 1546. peacefully, meditation, with the balanced spiritual breathed his Last, him with poisoned items which resulted in last moment and he fast (Parana) of three days (Atham) completion, one opponent served at Delhi, he moved to Alwar and there, once at the time of breaking and spread “Message of Jainism” After completing chaturmas period – 5 Vikram Samvat 1536. He moved from place to place for Ten years by accepting under one saint Diksha Sohan Muni on Magshirsh shukla centers Arhatwada named Sihori, etc. Lokashah himself got avowed Subsequently took 152 “Diksha” place atPatan in Gujarat and other life. They engaged in the work of propagating Jainism in real sense. householders life.) They renounced the material life to lead spiritual commitment to hold & observe ascetic life by renouncing wordly accepted Monk’s life through process (Avowed of “Diksha” Jainism as revealed & sermoned in scriptures. efforts to explain and give proper understanding of real nature of “Non violent trade” to awaken the masses and made strong & hectic and directed in scriptures. gulf of deviation in Religion that is practiced vis a that is advised out the assignment, carrying While he pondered that there is a wide After the death of Lonkashah, Muni Bhanji, Nannaji, Because of the inspirational efforts of Lokashah, 45 devotees This made Lokashah to bring a revolution by lighting flame for Thereafter, 250 years, Shri Lavji Rushi, Dharmasinhji Muni and INTRODUCTION TOINTRODUCTION JAINISM 28 anced – developed into converting one 4 physical & (4) Abstract (Bhava = Auspicious mental reflection) The last meaning thereby four types) Dravya & Bhava Nikshepa Nikshep (Technical Terms of scriptures prescribe through eternal cycle) to follow. kaal chakra (Time context Of Mahavideha Kshetra) and even of future who will prescribed & sermonedby all Thirthankaras of past, present (in the absence. carried out only by senior competent shravaks – shravikas, in their held, under their presence & guidance. All religious activities are of months. Various programmes of penance & other rituals are function, whenever they stay chaturmas or for a stay upto couple course contents. Monks provide suitable guidance & oversee their verses of scripture, lifestyle of jain householders are covered in Scholars in the course of time. Penance, meditation recitation of Sangh to provide teacher, conduct examination, and prepare knowledge,Jain Philosophical by rituals, arrangements are made ‘Achet’ water. and consumption of boiled and sub performing Ayambil Tapa take special tasteless food, once in a day Ayambilshala – Group where Kitchen, shravakas – shravikas Bhavan, Dharmasthanaka, Jain Bhavan etc. Most of them contain even abroad. to the best extent possible. mind, speech & body with sense of apology and efforts to avoid them Reviewing one’s all weaknesses, faults, lapses and sinful activities of degree of spiritual awareness of self (soul), Worshipping them and supreme quality of Eternal knowledge, Constant awareness of Qualities of Lord Vitaraag – i. e. those with form of qualities and offering devotion to those who possess them. ○○○○○○ th 1 Nomenclature (2) Establishment, fixing (3) Material – (1) In Four Nikshepas Viz Sthapana Naam Nikshepa, Nikshepa, For educating young children, The other names of Upashrayas are Paushadhshala, Aradhana Upashraya spread throughout length & breadth of country, In Sthanakvasi sect there monasteries called Sthanaka or is acceptable as prime one among the four, where internal ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM 29 boys, girls, the lessons, course of sequently cooled water called Perception, Character & High devotion. attained Salvation to offer their heartfelt prayers with full were once present, places from where Tirthankaras & Kevalis - Jal, Sangha Paristhapanika samiti”. Besides these five samities, to any living beins. This samiti is called technically “Ucchar - Paswan be disposed off at safe place i.e. germs free place to avoid any harm urine, cough, waste material relating to nose, ear, eyes etc. are to fifth & last samiti relates to disposal of body dirt’s such as stool, that no living being on and around them is hurt in any way. The care. They include Clothes, Books etc. and observation to ensure that is to say, putting up belongings & taking them out with utmost living beings. Fourth samiti is Aadan Bhanda matt Samiti, Nikshep of food accepted & consumed. It should be free from even subtle edible food items and water. Extra care is to be excercised for type of samiti, meaning thereby sear here, which is called Bhasha samiti. Eshna samiti which is third kind Unnecessary words are to be avoided. Restrained speech is meant which should not cause harm to others – orffend any body. or making speech, innocent & thoughtful words are to be uttered beings from being harmed, is known as Iriya talking samiti, while Whereas walking (movement) care, to with utmost protect all living (Aprigraha). They are technically known as “Panch Mahavrats”. Non stealing (4) celibacy, and (5) Non possessiveness’ (3) past. a traditional observation invariably being followed through infinite for all Jain monks in totality in Jain community as a whole. This is These for vows are all the Monks of Terapanth a “Must” as also observation i. e. 5 Mahavratas (Big vows), 5 Samities 3 Gupties. such They have accepted 13 main rules which are vows for these monks were called as Terapanthi and were known to be as of the saint prayed “Oh Lord, it is Tera (Your) Panth.” Since then, way from the sect., where Thirteen (13) Saints followed him. One Sthanakvasi sect. Because of difference of opinion, he parted his Shravakas travel in groups to places where Tirthankaras These Five greatThese Five vows are : (1) Non violence, (2) Truth, Pujya Maharaj Bhikkhanji was (Pujya Bhikkhuji) a monk of TERAPANTHI SAMPRADAYA INTRODUCTION TOINTRODUCTION JAINISM 30 ch forch pure acceptable, type of & volumes on Jain Philosophy. Jain Meditation are conducted Bharati”, “Jain Vigyan Academy”. They are engaged in publishing Books are centres abroad including those in U.S.A. & U.K. “Anekanta Shravakas and actively engaged in f they are holders of 12 avowed Anuvrats meant for Householders i. e. observe 5 Anu vrats 3 Gunavrats & Four vrats Siksha and in this way at Laadnu, Kolkata, Churu, (Sardar sahers) centres. University and other 29 colleges are also Ladanu university conducts M. A. Ph.D. (Jain Course). Brahmi male & female Monks arrange Charturmas stay. Jain Vishwabharati centre for propagation of Jainism. Even in Kathmandu in Nepal their Gauhati, Hyderabad, Chennai, Bangalore, are operating Ludhiana the centres in Gujarat & Rajasthan. Metropolitan cities Delhi, Kolkata, Ahmedabad, Bhuj, Gujarat. Gandhidham Apart from these, there are this tradition. uniform way, and above feature is the special all, one constitution of present. One Acharya (Leader), one Thought (Idea). Impementation in thereafter now Acharya Mahashraman has taken over this position at assignment in India & abroad. At Present 62 Samanies & One Saman are engaged in these three Mahavratas out of five namely, Truth, Nonstealing & celibacy. philosophy in a planned manner. This special sub category observe who are engaged in the activities of spreading & propagating Jain category between Monks & householders named Samana & Samani, founder of Terapanthi Sampradaya. tradition prevalent. life. Thesein daily thirteen rules to be followed scrupulously as per theseobserve Gupties. Balanced is to stable be maintained, posture and restrictedsilence movement of body would also help to in anyway inviting sinful bondage of karmas. Meditational posture, speaking & acting so as not to thinking, commit negligencewhile by which, Monks areGupti” required to exercise restraint & control there are three Gupties viz “Mana gupti”, “Vachan & “Kaya Gupti” ○○○○○○ There are 350 Anuvrat samities in the country, where Shravaks Jaipur, Kota, Laadnu, Jodhpur Ajmer, Udaipur, Bikaner, in Surat, The successor of Acharya Tulsi is Acharya Mahaprajna and In this way, Maharaj Bhikhamji became (Acharya Bhikhshu) ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM 31 ollowing Besides, there is one “In between” operating. There are libraries them as prescribed. There is done on “Shravak Patra”. Nistha opportunity for self observation and interospection occasionally. This Conference” and Maryada Mahotsava for ponderance and thus gives review own deficiencies and shortcomings. Sangh arranges “Shravak toConstitution” follow the path, to the personal study limitations and document called “Maryada Patra” which can also be called “Holy sangha and it becomes powerful, Acharya Bhikhuswami has given a “Preksha – Dhyan Shibirs’’ throughout the country. abroad at certain places. Bhagwan are located at Surat, Adalaj, Ahmedabad, Mumbai as also Subject of “Akram Vignan”a, line of thinking developed by Dada Devlali & other places also. Samayasar and Pravachansar apart from Songad, at his temples are centre for activities. He delivered his spiritual deep lectures on sect. There is a place, Songad in Saurashtra where he made achief of his accepting monkhood, after some time, he shiftedto Digambar There are Study Centres in foreign countries also. Sagodia & Mumbai, where Temples Centres and study are up. built Hampi, Dharampur, Rajkot, Vadva, Idar, Bandhani, Khambhat, Ranaj, and other literary work pieces. subject matter of the Swadhyaya which includes his devotional songs Mokshamala. letters His to followers, disciples and devotees are also particularly studies of his best, creation titled “Atma Shastra”, Siddhi Shrimad Rajchandra at various places active with devotees’ group, Shrimad Rajchandra. Studies of which is conducted in temples of inspiration from the idealogy of Spiritual Dignitories. Philosophy, forms “Tirth”, saluting with phrase by “NAMO TITHHASA”. knowledge) Lord. for Tirthankara, the purpose of propagation of Jain With to a view ensure that weakness & laxity is not spread in Centres for the spreading of messages of Dada Bhagwan on the Pujya Kanjiswami was a monk of Sthanakvasi sect. at the time Places like of pilgrimages Vavania, Sayala, Agas, Devlali, Koba Spiritual oriented Philosophy led to creation of literature of Many Temples & Studies Centres are operated by Jains deriving On attainment of ‘Kewal Gnana’ (Absolute, Total & Perfect INTRODUCTION TOINTRODUCTION JAINISM CHATURVIDHA SANGHA OTHER TRADITIONS 32 Therefore they are “Abhyantar Tapasvis”. Sadhvis,seva of Sadhus, Shravaka of Sangh Consisting & Shravikas. services are considered as “Tapasvis” since they perform “Vaiyavacha” Committees, Trustees, Youth Mandals members and Mahila offering temples upashrayas, Jain Bhavans etc. The members of Executive. Sangh is called “25th Tirthankar”. Salutes.to whom GOD - LordTirthankar That is why the chaturvdh the worlds “NAMO TITHHASA”. What a great and pious is the “TIRTH” Manyconstitution. actitities are being carried out. as about 2570 years ago, is operating even as without any written Sangha came intoChaturvidha existence. accepted, Shravak & Shravika Dharma and this four pillars of Chandanbala etc. formed sangh, when many devoted souls have “Brahmin scholars, became sadhus.” Ganadharas with Sadhvi was enlightened with the sermons and as a result Gautam with his satisfactorily convinced with the replies and solution to his doubts, he and had discussion on subject of spirituality, and after being learned scholars under the leadership of Indrabhooti Gautam came of shukla paksha of Vaishakh, arrived at Pavapuri. Here eleven great administration a day after attainment of ‘Kewal Gnana’ i. e. on 11 and is popularly known as Sangha” as titled “Chaturvidha above. are of FourThese Tirthas types viz Sadhu, Sadhvi, Shravak & Shravika Besides, Jain Agamas of other philosophies. Here they also study the which their original text is written is Prakrut & Ardhamagadhi. three years upto seven years scriptures. in studying The language in Diksha, one is requiredto spend a period varying from minimum restraint. and commit to live avowed monk’s life. In short, path of accept means to renounce (material) worldly householders’ life and ○○○○○○ These sanghas carry out administration of Derasara (Jain Tirthankara Lord established “”Tirth” by saluting and uttering Sangh, establishedThis chaturvidha by Lord Mahavira, as back Lord Mahavira who has established under his present Tirth In normal course, before becoming monk, through process of as is known Jain Diksha “Bhagwati or “Pravajya”. Diksha” Diksha JAIN DIKSHA (LIFE LONG AVOWED, COMMITMENT ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ TO LIVE MONK’S LIFE (MALE INTRODUCTION TOINTRODUCTION JAINISM 33 / FEMALE) th (Not accepting any thing or item without permission of the owner), vows i. e. Panch Mahavrats Viz. Non violence, Truth, Non stealing, of other wordly human beings. These saints observe strictly five great routine of life is extra and unique, quite different ordinary from that until death. Diksha renounces life the worldly and is committedto the monks life protect living beings with compassion. In this way. Person seeking which is symbolic of Non violence, Jayana i.e. extra minute care to unstitched Monk’s uniform where Guru presents him ‘Rajoharan’ clean shaved in ‘Mundan’ form and present himself in white claded Mahavratas and other process for Diksha is carried out. Monks character for life (i.e. Unto de dictated, the vows for He confer’s Diksha. on him “Samayik Charitra” possessions in totality. holy desire to renounce all his material & worldly relations and possessed by him. This procession is symbolic representation of his “would be monk” publicly donates holy material and money their permission and the day for is fixed. the Diksha for that Diksha. After Sangh (i.e. Mahasangha or Conference) add Permission for is obtained Diksha from parents he gives permission by the Guru to seek permission of his parents or Guardians, when teacher (Guru) finds him deserving to be a monk, he would be asked after Diksha. them in their lifelong monk’s life ahead, be following that they will country. The knowledge and yatra i. e. travel by feet from one place to other throughout the one place and in remaining eight months, join them in their vihar during four months charturmas period in Monsoon (rainy season) at observe the practical day to day life of Monks by staying with them disinterested in wordly life and practices detachment. They study persons is called seeking Diksha, “Vairagi” i. e. one who is Jain Monks, in this world are like ‘wonder’ just becauseJain Monks, in this world just their are like ‘wonder’ Detached person now gets seeking Diksha his hair removed and In presence Sangh, Guru make of Chaturvidh him utter, as festivalDuring Diksha a procession is organized wherein the After completion of this training period of education, if spiritual DISTINCTIVE FEATURES OF JAIN MONKS INTRODUCTION TOINTRODUCTION JAINISM experience that they gain here helps 34 ath) He avows Five to observe (8-7-2015) Currection start preceding diksha. riteslast are performedby members eligible of his worldly family, Small Temple type carrier) and taken for cremation, by Sangha and deadHis body is placed on decorated “PAALKHI” (wooden Framed : verse in Gujarati defining monks life is given as under considered as external penance ‘known as “Kaya Kalesh” A small balanced attitude. They bear pains, with equanimity, whatsoever. penance to test their monkhood with forebearance (tolerance) and head & face hand to make by clean shaved and this is their appropriate word for this routine. Besides, they pluck their hairs on period is their fasting period all the times. “Ratri Bhojan” Tyag is the food or water after 48 minutes sunset till past next sunrise, This protectors of six types do not consume any of living beings. They come across. Propagators & sponserers of minute non violence and cities and deliver spiritual teachings & sermons to masses, they (without footwear and any use of vehicles) covering towns, villages, etc. APARIGAHA). These saints are also known as “Anagar”, Munis Sadhus, towards material belongings or aspirations to possess them and Non possessivenesscelibacy (lack of attachment or ownership ○○○○○○ The death of jain Monks is called as Attained “Kaal Dharma”. AA CHE ANAGAR AMARA……. MATHE MUNDAN KARANARA HATHETHI / SAGHALA VAAL CHUNTINE PAHERE NA KAIN PAGAMA MARG CHAHE HO KANTALO AA CHHE ANAGAR AMARA…… PANCH MAHAVRATA DHARANARA DIKSHANI SATHE AA CHHE ANAGAR AMARA……. EVU JIVAN JIVANARA DUNIYAMA JENI JOD JADE NA AA CHHE ANAGAR AMARA…… “JENA ROMA TYAG THI ANE SAMYAMNI VILASE DHARA This process of ‘Kesh Lunchan’, as technically called, is These Monks Travel from one place to another by bare feet ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM 35 commitment of Ascetic life(Truth, Nonviolence, Non stealing, householder’s life and undergo Diksha-Pravajya process with avowed Jain literature. Sukhlalji have also given exclusive contribution to the creation of Rajchandraji, Pandit Todarmalji, Pandit Bechardasji and Pandit Ratnachandraji has compiled Jain Shabdakosh (Dictionary). enriched Agamaic literature. Acharya Rajendra Suri and Poojya Yuvacharya,Ghasilalji, Madhukarmuniji and a Poojya Amarmuni have Jin Gurjar Sahitya of Medieval period. Acharya Amolakhrishiji, Acharya Bahushrut Muni respectively. creations of Chirantanacharya (unknown) and one unknown ancient “Parswanath Chintamani stotra” and “ArihantVandanavali’ are Divakar’sSiddhasen creation is “Kalyan Mandir Stotra” whereas was the creation of Poojya Jaymallalji Maharaj Acharya sahib. Poojyagatiji Ameet has framed “Samayik Batrishi”, Vandana “Sadhu Mantungsooriji; Muni Ratnakar has created “Ratnakar Pachishi” Jain philosophy. Bhaktamar stotra was creation of Acharya Poojya Sakala kirti Acharya & others have compiled many volumes on have written many volumes (Granthas), on Jainism. Buddhisagarji, Poojya Devendra Muni, Poojya Dharmasinhji & others Anandaghanji, Poojya Yashovijayaji, Poojya Heervijaysooriji, Poojya Hemchandracharya, Poojya Kunda Kunda Acharya, Poojya Hari Bhadra Soori, Acharya Divakar, Siddhasen Acharya scriptures (Agamic literature) substance of ATMA of Philosophy through (Spiritual Self) these legacy by means of creation of spiritual literature containing Scriptures. Scholars & Ancient Acharyas have made real efforts to give &/or verses i. e. sootra form and then compiled into Agamas/ were knitted by Ganadharas (first line disciples) in the form of prose Those who accept Monk’s life by renouncing worldly Besides the creator of “Atmasiddhi shastra” Shrimad Acharya Somasundersoori and Merusundersoori have glorified Poojya Banarasidas, Poojya Dolatramji, Poojya Amrutchandraji, UmaswatiAcharya has compiled “Tatvartha sootra” Acharya The Sermons of Lord Mahavira delivered through speeches, DUTIES & CODE OF CONDUCT OF MONKS CREATORS OF JAIN LITERATURE INTRODUCTION TOINTRODUCTION JAINISM 36 act as powerful and perfect guide to them. Whenever monks Sangh, only “Sadguru” Chaturvidha is the source, who provide and this kshetra (Region) and time Prevailing under the circumstances, in reason that there is no existence of Lord Arihanta i.e. Tirthankara in mandatory to have “Guru” (Spiritual Teacher). This is for the simple them. High degree of character is expected of them. At present it is warranted as to the observance of the right & Proper conduct by It is, therefore, obvious and natural that high expectation is with prevailing time, is code of conduct. the circumstances. In fact, c of scriptures and can take appropriate decisions, as warranted, under modifications according to whatever is not contrary the guidelines to learned & experienced Acharyas can interprete and make necessary However, without making any material change in basic principles, basically differ eternal amidst flow of time (past, present & future.) absolute knowledge of omniscient Tirthankaras and can not ever based original principles as contained in Agamas is the eternal affairs.of the worldly (householders) are like a big lake of sweet water ami’dst salty ocean beyond 58 days at one particular place. stay 29 days at a time in one single place, whereas sadhvi cannot stay for chaturmas period. In the remaining days of “Sheskaal” a Monk can Periodically “Kesh Lunchan” is done by them, at fixed intervals. Except food & water during night. i. e. after Tyaag) sunset (Ratribhojan Theythe distance. have lifelong commitment, not to take or consume Vrata”. They never use vehicles, alway itselftime of Diksha Sants & Satijis accept the vow of “Samayik “SAMACHARI” The Lifestyle of Jain Saints and tough. At is distinct the “KSHAMASHRAMANA”. forgiveness. Because of this, Jain saint is also called & known as topmost importance to equanimity – balanced attitude and is called Dharma or Anagara Sadhu Dharma. Jain Darshan gives celibacy, nonpossessiveness) through adoption of Panch Mahavratas, ○○○○○○ The charge of Jainshasan is held by Acharyas & Senior Monks. If examined in the context of right perception, the scripture Code of conduct for Monks and Life of Shravak style The rules to be observed & ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM onduct in accordance and consistency 37 s travel by feet, irrespective of followed monks are by organize “Maryada Mahotsava” regulated Shravakachar and code of conduct. Terapanth Sampradaya relating to monks and those of Shravakas (householders) under & female) and Heads (code of Sangh issue ‘Samachari’ of conduct) control & guide. Gachhas, Sanghs, organisations of monks (both male many institutions. All such parential (Mahajan) organizations, regulate conference, Organizations, Sanghs, and Mahasanghs and like this (Head) and constitution. S formation. Sampradayas – sub sects have come into existence, through their of thinking, Practices, language and r Digambara as separate sect. Among them also, they differ in their line worshippers Moorti Pujak) Sthanakvasi, & Terapanthi, leaving Digambara. in maintaining strong character. without making public noise as ignoring their weakness also willfully stability and make them adhering to proper code of conduct householders, who make exhaustive efforts to bring them back to become loose in their conduct and character, it is ideal senior occupied by monks, at night time and male householders (Shravakas) householders (Shravikas) have been advised not to go to the Sthanak to meet Monks while alone, and at isolated place. Female scriptures. Not to meet ladies in loneliness i. e. Ladies were told not entangled in Tantra, Mantra, Thread etc. These are banned in themselves aloof on monetary affairs of sangh etc. Not to get (Implementation of mahavratas etc.). They are advisedto keep to in adhering Purevigil Knowledge, Perception (faith) Character forinstructions observation, pure they are celibacy askedto exercise Directives commands of “Jinshasan”. Alongwith ninefolded Further, Swetambar sect. is again subdivided into Deravasi (Idol Jains are mainly divided tr two in Monks (Males & Females) have been advised to properly follow Terapanthi group of Jains, functions under single Acharya POINTS JAINS AND CODE OF CONDUCT COVERED UNDER CIRCULAR ISSUED BY INTRODUCTION TOINTRODUCTION JAINISM PARENT INSTITUTIONS OF wetambar and Digambars have All india MAHASANGH 38 egions. On these basis, various aditions viz Swetam bara & householders flats/rooms should be avoidedto the extent possible. remaining eight months of the year (Sheshkaal), staying at private places, other than Upashrayas & Sthanakas. Even during should be in group of minimum three. Not to stay chaturmas in chaturmas stay, monks should be in group of at least two, and sadhvis have been instructed not to visit places occupied by sadhvies. During • • procedure of offering faultless alms of food, water as under :- evaluated in any manner.) rewarded and benefited in a way that cannot be measured or with full heartfelt pleasure amounts to “Supatra Daan” (Donor is months and even years together. food, water etc. Jain monks had undertaken fast for number of days, noting of many instances, where the during unavailability of faultless gauchari, as per rules and guidelines provided. contains Jain History saints undertake avowed fast etc, if they do not get insentient of collection, etc exercising their sense of proportion (VIVEK). Jain economic & alliedcondition of the householder offering food, time quantity of food ,water,medicine etc. taking into consideration, the same manner, Jain Monks collect from every household, a very small purpose, i.e.”GOUCHAR”, without causing harm to the root, in the upper level, of grass, in a small quantity, from the land meant for the (alm-bhiksha) by Jain monks is called “Gauchari”. as cow Just picks up pure, fresh, insentient food to monks.) ○○○○○○ should be taken as to not to t with words “Padharo Maharajsaheb / Mahasatiji”. Specific care with full respect by forward stepping towards them and honoured When monk enter the house he / she they, should be welcomed accordingly when opportunity arises. should be preceded with pious feeling to offer and then offered usual course, for the family members of the householder and it them. The offering should be, Out of the food-water prepared in exclusively or specifically for them and ‘Kritkrat’ i.e. purchased for two faults are to be avoided : ‘Adhakarmi’ i.e. cooked/prepared offeringWhile food-water to monks (Male-female) the following To aquire this sort of reward it is imperative to know the The offering Food-Water of permissible monks to (male-female) The faultless insentient food & water collected in specified form (The practice,rules,procedure to be observed offering while ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM “GAUCHARI” ouch or change places of “live items” 39 • • cannot be offered to monks unless their needs are met. assistance or beggars dogs etc and kept aside for that purpose undergoing partam post condition or hawkers or child or domestic offering to God-goddesses (DEITIES) or pregnant & or woman quo”. position of sitting where they are. The food items meant for their place. However they can take chance to offer food in “status handicapped or crippled person can not offer by moving from forcrying, monks the purpose of serving with food. Similarly items, by sitting, getting up or nurnisg mother cannot leave child Pregnant woman who has entered seventh month,cannot offer chance to offer food to monks. enthuthiasm with full inner feelings/spirit of joy having got made keeping consciously away from living items but with are live and hence should not be touched. Offering should be betel nut, rounds of pabadi, pieces of pomegranate, ice cubes etc. except Banana, Charoli, Cardomoms, Peeper, Jaifal, raw (supari), offering food, items. should not touch Whole fruit those ineligible, container offering of Monks , while them food. The persons etc. should not fall along with curry-dal etc. when poured into hard seeds, seeds of fruits, green green stems, skins vegetables process. Sour fruits (Kokam), leaves of neem, mangohardseeds, or there should be proper & minute care the handling while to floor, taking while out, placing vessel, it should not sound loud open mouth, take care not to or ghee drops drop or contents oil swings, touch live-non living or mixed items, not to speak with mixed, from Refrigerator, hanging bowls or raw shelf or moving or off lights lights, candle etc., not to takeout items raw, single or fire, vegetations, not to blow wind from mouth, not to switch on jeera(coriander),or chillies with seeds etc or spices or raw water, whole mustard, Methi (fenu greek), whole whole (cumin) dhana, offering,While the person concerned should not touch raw salt, them. touch each other, especially, person offering. Keep from distance mixed with acceptable items or person/s holding them should not earlier ones but kept aside. Non acceptable items are not to be chapattis taken out from gas/fireplace should not be mixed with like “raw salt”, “water”, “fire”, “vegetable/vegetations” etc. The INTRODUCTION TOINTRODUCTION JAINISM 40 • • • • • • • • ○○○○○○ When monks(M & F) are new to the area a courtesy to accompany also extended for acquiring medicines or place for toileting for the purpose of gauchari, should be invariably shown. This is them, to guide the route and show houses of other householders wish for offering such things and offer, when opportunity comes. etc. and request be made to accept them to monks. Always to cautious walking, protecting living beings (Subtle,) Medicine, Drugs items are cloth, vessels(patra), books Blankets, Rajoharana for Apart from offering food, mater, mookwas etc. other offerable by mere negligence. so that the golden opportunity to offer the monks is not refrained effortUtmost should be made to stay away from items all ineligible to light see who has come nor use electric bell to open doors. When monks visit their place, householder should not switch on it. consuming when they are about to start their meals but before actual foods and express their feelings directly or even in their absence, a request be made to oblige them and give them chance to offer their (Monks) place or at particular point of time or fixed day. But It is not proper for monks the householder to serve with food at whatever left out for their consumption. to cover the quantity loss but get contended & manage with offered, a householder should not prepare, nor buy fresh edibles After monks (M & F) leave their place by collecting Gauchari (VIVEK). the quality of sense humility of rational behaviour befitting the status of a householder with and favour them for “Gauchari”. This is a courtesy and expression greet them with courtesy requesting for visiting their place again householder should follow them with modesty up to door step and When monks (M & F) return after collecting their “Gauchari” served accordingly. of their visit should be ascertainedby enquiry, and they should be items of their requirements should not be missed but the purpose than “Gouchari Period”, the opportunity of offering other non-food If monks (M & F) visits the place of house holders at a time other ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM 41 • • • • Shravakas, also called as “Shravakachar” of :- II (eleven) mainly consist popularly known as Shravakas. followed & observed the householders by of Jain community, as Dwadashangi. Acharyas have but an easy path. whereas life of a Jain Shravak viz Householders can be called a lengthy devoid of miseries. Path of monkhood is short but a strenous path, householder ultimately aimed Liberation (Moksha). Eternal happiness SADHVI, SHRAVAK & SHRAVIKA. Both, Monkhood and Duties of a avowed life. extensively with details, analyzing deeply to cover needs of their primary nature. Infact, in Agams & very minute. Whatever given above samples are just of few of three gupties be smooth & as required. They are made finer and observation of five great vows (MAHAVRATAS), samities & Five Food, water & other items are made keeping in view that their The rules & conditions for offering acceptable and permissible enquiring. medicine of Ayurveda or Homeopathy, can be given after Books, Cloth covering body (PACHHEDI) etc. need and If they any and they areuse (UPKARANS) which are in need permissible, of. Monks (M&F) can also be offered & given shawls, items for their not be used. applies, to computer, ‘Whats app, also. They Phone, Mobile, should electronics gadgets are switched ON or OFF. / This any electrical Whenever monks (M&F) visit house, be ensured that no light, or (whether they are at ease (“Sukh shata” & peace be ascertained). Keeping this in mind, always be made about their comforts enquiry their avowed restrained life by providing comforts physically. The offering of alms are made to monks (M & F) for carrying out purpose acceptable to them, under code. Components of code of conduct to be followed & observed by Ganadharas have framed scriptures, called Agamas, also known LordTirthankara has established four viz SADHU, Tirthas INTRODUCTION TOINTRODUCTION JAINISM LIFESTYLE & 12 Vows of Shravak (House holder) 42 shown a code of conduct, to be Scriptures they are dealt with New Moon (Amavasya) 2, 4, 6 times a month as far as possible. on specified days. Such as Ashtami, Pakhi (Foolmoon), Chaturdashi consumption use beyond of items of daily that limit is restricted. hours i.e. activities beyond specified areas in all directions and procedure. etc. and refrainment from certain trades. South, West space above & below earth level). thereof, 9 (Nine) types of broad categories of wealth are defined. celibacy, with exception of spouse. permission of the owner) called“ADATTADAAN” 5 Anuvratas, 3 Gunavratas Vratas, & 4 Shiksha amounting to twelve. of karmic particles and bondage thereof takes place. Samarambha, in technical terms “Karmadaan” wherein heavy influx in a huge amount of violence is himself away from 15 types of trading activities, & Industrial where of sharavakachar. and acceptance thereof through vows. daily Etc. are main components following the ideal Jain lifestyle). 14 type of rules for observance daily qualities of “Shravakas” and 35 qualities of “Marganusaaris” (laymans addictions of large magnitude (sapta vyasan tyag). the 21 Observing nextsunset sunrise (during night). till Refraining from seven type of i.e. Kandmool (Anantakayas), Renunciation of consuming food after vegetation having roots with infinite numbers of subtle living beings consumable (prohibited) types of food – Abhakshyas), 32 type of avowed commitment to observe 12 vows of shravakas, 22 type of non Padimas (Householders’ renunciation stages, called Pratimas also), ○○○○○○ 2 Atithi Samvibhag Vrata – 12) ‘Paushadha Vrata – Living Monk’s way of life for 24 hours11) Observation of Compassion towards living beings for 24 10) Observation of avowed samayik vrata as per rules & 9) Renunciation of avoidable Sinful activities, 8) Regulated limitation consumption of items daily of Food 7) limit to travel Fixing in 6 directions, Universally. (North, East, 6) limitations to Fixing wealth acquisition and attachment 5) speaking of lies (Mrushavad”) Renunciation of Extra Marital activities Observation of partial 4) – Renunciation of stealing taking without / accepting of things 3) gross (sthool) Renunciation of Lies 2) Renunciation of violence – 1) The following are 12 vows of shravaka in 3 broad categories viz Besides a shravak, engaging while in trade or profession, keeps ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM 43 involved, called Arambha & (ANARTHADANDA). contributed in glorification of Shramana Sanskriti. Harkor Shethani, Lallang Shravaka and many other shravakas have Jaavadsha, Bheema Kundalia etc., Scholars like Kavi Rushabhdas, Kaamdev etc., Donors like Jagadusha, Bhamasha, Motisha, have contributed a lot. as also ministers like Abhaykumar and other political personalities Samprati, Kharvel, Kumarpal, Vastupal-Tejpal-Tripathi etc. bandhu conduct will go long wayconduct will to achieve model shravakachar. Guru i. e. spiritual teacher and such other rational and humble towards servants & domestic helpers, obeyance of commands of wife, affection towards & dependents, children liberal attitude food devoid of violence, Respect for parents, giving honour to to encourage & develop qualities like consumption of nutritious restrained. It is part of code conduct of shravakas. Functions, live flowers, Public Dance etc.to be controlled & demoralization of ethics, Crackers’ used during wedding & other of Internet, Websites, Watching C.D’s, Movies which leads to garments,such type, silk Dinner parties etc.Inappropriate usage up, beautification of body involving violence, medicineDrug of during meal hours, before consumption. Monks etc., when occasion arises, and wishing such chance daily, of Vegetables etc. are two sensed. They have Body + Tongue. senses. living beings TwoFive sensed : Worms born in water, Caterpillars protection, from suffering and torture. They are two, three, Four & JIVA” “STHAVARA KAYA LIVING BEINGS” they have capacity as such and hence they are called “STHAVARA with body. They cannot move from one place to another, nor do Air, Vegetations are five categories of one sensed living beings JAIN RULERS, BEST SHRAVAKAS AND GREAT DONORS The great shravakas of Lord Mahavir such as Anand, For the upliftment of Jainism, great kings like Shrenik Shravakachar also includes avoiding items of dressing, make Offering items of daily f Offering daily of items Movable Living beings, TRASA JIVA are those who flee for Stationary Immovable LIVING BEINGS : Earth, Water, Fire, To retain glory and honour of Shravakachar it is necessary DESCRIPTION OF JIVA – LIVING BEINGS INTRODUCTION TOINTRODUCTION JAINISM ood consumption (suptra Daan) to 44 Bhadrapada Shukla-sudi 5 “Vanchani” a type of Group reading of Agamas and explaining-, Mahavira during his times and covered in form of sootras in Agamas. monks (sadhu-Sadhvis), based on Teachings deliveredby Lord consisting of prayers, attending sermons, Lectures, Discourses by & shravikas observe, undertake, activities spiritual and rituals eternal nature (it has no beginning nor end, i.e. shaswata) shravakas Swetambar sect is observed as “Samvatsari”. During this festival of (Kshama – Forgiveness) etc. Last day of Paryusana parva of Parva” i. e. Festivals Fasting for 10 days denoting ten virtues khanti case of Digambaracall these sect, they festivals as “Das Lakshana from Shravana Krishna – (vadi) 12th to Bhadrapada shukla-(sudi) 4. In Terapanthi, whereas Moortipujak – (Deravasi) & celebrate observe penance and renouncement of material aspect of life. type’ meant for spiritual uliftment and directed at observation of luxurious Food-drinks etc. However, all Jain Festivals are of ‘Lokottar amusement.worldly These programmes involve consumption of religious festivals. They are celebrated with enjoyment and mainly Panchendriya. be with or without mind (Sangni Panchendriya & Asangni - Birds, Hellish being and Celestial dieties. They with five senses, may & Ears of human beings, Animals, senses living beings consist – Five have Body + Tongues + Nose Eyes. + Nose. observe ‘Paryusana’ during Shravana Krishna – (vad) 13 the variousending day amongst sects. Sometimes, Swetambar sects, accordingly. Sometimes there is a slight variation of the beginning & “Parvadhiraja” implying royal nature & status; it is honoured ○○○○○○ These are relating to social, national & other types of non ParvaLaukik – Public Festivals LAUKIK PARVAS (LOK PARVA)(1) (2) LOKOTTAR PARVA Sensed : JiwasFive are with body + Tongue (Mouth) Nose, Eyes Four Sensed :- Flies, Mosquitoes, Bees, Cockroaches etc. They Three Sensed : - Ants, Bed bugs etc. They have body + Tongue Paryusana is king of all festivals. Therefore it is titled as ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ Festivals can be divided into two categories Viz : INTRODUCTION TOINTRODUCTION JAINISM PARYUSAN PARVA : JAIN FESTIVALS th by Sthanakvasi sub sects, including 45 th to or partly as per their capacities. Donations for various types of activities wholly and observe celibacy fasting and such other Tapas. vrata Observing samayik etc., offer chanting mantras like ‘Navakara’ repeatedly (JAPA) and undertake activities, programmes involving penance, meditation, rituals like purification Shravaks a Shravikas also undertake other spiritual for the same, & efforts to avoid them as far for as possible spiritual reviewing faults & sins committed during night & day and apologizing eager to know deeply. Morning & Evening Pratikramans a ritual of coaching class of small group of interested inquisitive devotees solution to their problems faced in implementation etc.) It is a type discussion on questions – (Queries raised on interpretation and akrMantra and added with four virtues like samyak Darshan, Navkar & ponderence of Navapada pada i.e. Five of Panch Parmeshti. besides food aspect, the main strees is laid on Meditational thought items of his choice. In performance of Ayambil tapa of Nine (9) days home also if so desired, with permissible perform Ayambil at his appreciation However, & devotion called Bhakti” “Sadharmik one can honoured & served with all respect and honour, with sense of Derasars. There Persons holding this vrat for one day and more are described above at “Ayambil shala”s attached with Big Upashrayas & “taste” as a part of Spiritual Exercise. Drink & be merry”. This is a great penance aimed at winning over alive and not to live for eating & drinking popularly known “Eat, inherent principle, one has to consume food & waterto just be water (cooled in natural way). This type of penance carries an the dayw sunset is to be passed till even food spicy of any type, whatsoever, is NOT-PERMITTED.Rest of Curd, Buttermilk,Milk, Molaces, Sugar, Sweets, Vegetables, Fruits or ‘dry’ type, is to be taken. Any juicy or tasty diet containing Ghee, Oil, During observance of ‘Ayambil Tapa’, only one time meal and that too, and lats for 9 (Nine) days upto Po one from Chaitra- First Shukla 7 & Second one from Aswin shukla 7 of eternal nature. It is a chain of festival. Every year it is observed twice There are arrangements for providing free “Ayambil Food” as In Jainism this is a unique type of festival of Lokottar type and INTRODUCTION TOINTRODUCTION JAINISM “AYAMBIL” OLI’ 46 ornima of, that month concerned. ith consumption of only boiled to drench in divinity. own house. On who wins over taste can conquer everything. - “Upvas” (not consuming any food for entire day) is called as one’s uplifment can be called as “friends house”. The most one the other hand which is extremely beneficial for ones souls taste shall be called - “Vigay” as one’s “enemy’s dwelling”. Ayimbil explain it with a simple example. The involvement and enjoyment of also being carried out during “OLI” festival. for black. Other procedure of kayotsarga, vandanas, Malas etc. are or pulse for yellow colour, Bajra for green (Millet) and Urad (Kathol) relating with these colours rice for e.g. white, wheat for red, maize Ayambil tapa can also have choice to consume one colour item/s co- black) forDeep Blue (almost Sadhus and Sadhvis. Performer of Paramatma, yellow for Acharyas having Green for Upadhyayas & virtues, the colours are white for Arihants, Red for Siddha navkar According to the “Varna” (color) of panch parmeshti & 4 physical health. There are five colours involved in this 5 + 4 padas of each pada holders and virtues concerned. is to be performed. Is linked with number of qualities possessed by form of mala Rosary or Navakarvali. The number of times each ritual Salutation to Guru), Kayotsarga, repeated chanting of Mantra in the Gnan, Charitra & Tapa totaling to Nine. ○○○○○○ )KEIVALYA KALYANAK : When tirthankar, after undergoing 4) DIKSHA KALYANAK : When Tirthankara renounces the material 3) JANMA KALYANAK : This is a day when birth takes place i.e. 2) CHYAVAN KALYANAK : The day when Tirthankar’s soul enters 1) Ayimbil oli is a divine festivalAyimbil in which we get an apportunity To emphasize the importance of Ayimbil, learned people Besides spiritual health Ayambil tap is also beneficial for This is a worship of Samyak Darshan, involving Vandana (Bowed attains absoulute / total / perfect knowledge & perceptions - penance, meditation etc. destroys four Ghati karmas and celebration i. e. day of diksha. life,sadhak with due process, pratyakhyan, rituals, preceded by world & accepts avowed commitment to lead as monks – Birthday Mother’s womb, i.e. Day of conception KalyanakasFive There are of LordTirthankaras as under :- ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ KALYANAKS OF TIRTHANKARAS INTRODUCTION TOINTRODUCTION JAINISM 47 supreme fasting auspicious 3 first food consumption in monk’s life by “Sugarcane Juice” was that any kind of Gauchari (pure, acceptable food) from any where. The varshitap and celebrate day. this last “Varshitapa”. manner tapasvies In similar of Jain community, observe the needy. Apart from this material aspect of celebration, Nirvana Donation. They offer their Laxmi (Wealth) for charitable purpose to days devotee householders have spritual sentiments towards Tirthankara Lord Mahavir (Vardhaman) as a festival. During these (Vad) 8 to under go fasts for 400 days continuously from Falguna Krishna. & its procedure, of present Tirthankar Lord Adinatha times) (First had from ignorant (innocent) people not knowing permissible food items the innocent & permissible food in the initial monk’s life after Diksha time, resulted, on maturity of those Antaraya karma, in not getting suckals and, not specifically telling them, to remove during feeding farming public to cover their mouth, to crops, stop spoiling by fixing though not deliberately, but by suggesting to innocent but ignorant Antaraya karma, Food i.e. obstructing consumption to bullocks, )NIRVAN KALYANAKA : The day on which Lord Tirthankara – 5) Jains observe Deepawali as Nirvana Kalyanaka of 24 As a consequential effect of past bondage of inauspicious particularly human beings. inspirative and of spiritual importance to all living beings celebration and justify the title ‘Kalyanaka’ as these days are community observe these five Kalyanakas with great spiritual self with eternal happiness devoid of any misery. Jain KshetraSiddha eternally in stable condition of purified ParmatmaSiddha - a liberated soul and elevates to stay at “NIRVANA”, his ultimate goal of life. He attains a position of from karmic particles. After eliminating 8 karmas he attains destroys remaining 4 Aghati Karmas and becomes totally free That day& Establishes 4 Tirthas. is called KEIVALYA Kalyanak i. e. Kewal Gnan & Kewal Darshan, he attains status of ARIHANT th to Vaishakh Shukla (Sud) 2 rd day of Vaishakh is known as ‘Parna’, breaking fast of INTRODUCTION TOINTRODUCTION JAINISM AKSHAY TRUTIYA DEEPAVALI 48 nd next year, next as he did not receive th & Last spiritual exercises.spiritual penance, renouncement and in holy atmosphere of worship and (Gnanis) have prescribed to these observe days with utmost in these days, generally. As such the dignitaries with knowledge to life span – (Ayushya) of next life (birth) is likely to take place rituals. It is believed& spiritual that the bondage of karma relating “celibacy’’ on these days and put on extra efforts on worshipping these five parva tithies or panch parabi. Besides they observe refrain from consuming green vegetables, roots, etc and treat Paksha considering as parva tithi, as in these specified days they code of conduct in totality, as prescribed, are 2 observing Kartik – Aswin / Chaitra – Phalgun (Jain) in the form of books is (Agamas etc.) worshipped. celebrated as Labh or Gnan Panchami, when Gnan – Knowledge, welcomed by Jains in this way. Thenafter Kartika shukla 5 “Gautama pratipada (Kartik sukla 1 kewal Darshan) and to commemorate that event, it is called of LordGanadhar Mahavir attaimed “Keivalya” (Kewalgnan and Vikrama Samvat) and on this day in early hours first disciple & delivered by monks. meditations sermons of Lord hearing of last before nirvana hours (2 days & 3 nights) time in rituals, and spending “Chhathha Pousadh” a vrat, (ritual) holding fast for over 60 of Deepawali celebrated is spiritually by devotees observing divine light of super souls the infinite liberated souls. That day words, (Atmajyot) his flame of spirit coincided with those of & perfect and attained ‘status’ “Siddha” of Godliness In other (moksha) destroying eight types of karmas and made soul pure kalyanaka, on Deepavali day, Lord Mahavira attained Liberation 11 ○○○○○○ th , 14 Those Shravakas who are not always capable of observing PARVA TITHIS :- The festival following Deepavali is New Year (Jain & th and 15 ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ th (Poonam – Amavasya) of both Shukla & Krishna INTRODUCTION TOINTRODUCTION JAINISM DATES (INDIAN VERSION) OF Calendars – 49 st (ekam). Thus New Year is nd , 5 th , 8 th is th , & (2) Bhava (Abstract) comes under unodari Tapa. It is of two types (1) Dravya (Material) and kashayas (Anger, Pride, Deceipt and Greed are calledKashayas) and that too during period ranging From sunset. sunrise till naturally cooled – life less (Achet) water is allowedto be consumed series for & up to one year). During fasts (Tevi hara) only boiled & Masa kshaman (30 Upvasa in a row) and Varsitapa (Alternate Fasts in in row) Navai (9 day Fasts in row) Sol Bhattha (16 day Fasts in row) (2 day Fast in row), Attham (3 day Fasts in row) Atthai (8 day Fasts from 1 day up to 6 months. The prevalent types of fasts are chhattha Fold Fast “Chauviharo Upavasa”. Anshan Tapa covers a range of Fasts Upvas”. Whereas renouncing of water, when added becomes Four (Aahar) viz foodgrains, sweets, mouth cleaners is calledas “Teviharo technically as known “Bahya” and “Abhyantara” Tapa. six types of external penance and six types of internal penance, Uttaradhyayana sootra & also in Uvavai sootra (Agamas). There are in the form of penance and gets purified to attain its orginal form. a soul is spoiled with dirt of karmic particles. It undergoes test of fire, separated from dirt and gains its original form. In the same manner, mixed with dirt and when the metal is thrown in fire, gold gets death in cyclic order. as Just in primitive stage, Gold in the mine is they are bound to suffer from miseries and pains of birth – life – as are the time they wordly – (sansari), and till in sansar – universe, times. So long souls are In the bondage of karmas, They are known off karmas and that is why it is named as such. (NIRJARA) (2) UNODARI TAPA A reduction in Quantum of Food, belongings The types of penance are narrated in 30 The living beings (souls) are covered with karmas past infinite Tapa (penance) is one, that warms off-boils & ultimately sheds PENANCE : A SUPER MOST MEANS OF SHEDDING OFF KARMAS (1) ANSHAN TAPA : Renouncement of three type of edibles (TAPA) – TAPASYA IN JAIN TRADITION OBSERVATION OF PENANCESADHNA INTRODUCTION TOINTRODUCTION JAINISM BAHYA TAPA : 50 th chapter of Shri Unsteadiness etc. elements like Anger, Pride, Deceit, Greed, Attachment, Aversion, grassy land and maintain life. So is the process of Gauchari a monk. a cow eating grass in very small quantity from each portion of lagre life by consuming cooked food, so collected. This is comparable with from(Bhiksha) the houses of several householders and live restrained Maintainance of life through collection of limited quantum of alms influenced or attractedby Attachment & Aversion and gets corrupted senses and mind are to be controlled and restrained from being corrupted through thoughts –desires that provoke. In other words, all eyes, nose, tounge and skin respectively as also mind from being sight, smell, taste & touch that create Attachment or Aversion to ears, (Penance), One, i.e. observer, is required to restrain and avoid words, Yoga & Vivikta –Shayanasana (1) Under this Indriya Pratisanlinta (Tasteful items) is as good avoidance of food items (Aahar Tyag). Sugar etc. and thereby controlling taste (Ras). The avoidance of taste avoiding Ghee, Butter, consumption curd, of milk, oil, Jaggery, Sweet, “Kayakalesh Tapa” under external penance (Bahya Tapa). of heat, cold, etc. mentioned above comes under the category of place on foot known as vihar, and bear all sort of painful experience performing of ‘Loch’ – Plucking hair manually, moving from place to minimum clothing on body in freezing cold with severe intensity Meditation, kayotsarga, facing heat of scorching Sun, stay with balanced state of mind. This exercise is done in performing for that pain bearing and strain all bodily with calm, quiet and independently with intention to reduce karmic particles (Nirjara) and thereafter gradually an sequentially. and that Unodari is known as Upakaran Unodari. ○○○○○○ (3) (4) (5) (6) Apart from 12 vows of Monks (pratima – padima), the BHA 2 To restrict food daily consumption to 32 Morsels and reduce (2) Keep less quantum of cloth, utensils (containers – patras) (1) KA VRUTI S PRA RAS V UNOD Y ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ A KALE TIS A P ANLINT ARITY AMK ARI : This penance would gradually reduce harmful SH T INTRODUCTION TOINTRODUCTION JAINISM SHEP : This is also known asSHEP : Bhikshachari Tapa. A A T AP GA : This tapa (Penance) is performed by DRAVYA UNODARI A : Kaya Kalesh Tapa is performed willingly, AP A : of fourA : types : Viz Indriya, Kashaya, 51 deserving as such, This is the reason as to why is called the ‘Vinay’ a destroyed on showing (VINAY) modesty and humility towards persons Prayaschit Tapa. prayaschit and, carry out as warranted This is what is known as therefore humbly accept the penalty or punishment way by of declration of omission/commission in stages prior to sinful act and sins/faults committed, before Guru, spiritual Teacher with modesty, that results in purification of mind, conscious (chitta) Confession of observation of faults, sins etc., within self (soul). Prayaschit is one, as Prayaschit Tapa, Prayaschit is a form of self introspection, occupied by woman, animal or member of neutral genders. type (chhatri) seat below tree etc. provided they are free from, not Assembly hall, cave, Royal court room (Darbar) shelter of umbrella – monks etc.) empty godowns storage place, venue for meeting – (Sthanak or Monestary), Paushadhshala (place of worship by shravaka Mansions (Haveli)Animals, shops, palacial building, Upashraya worship, water hut, public rest house (Dharmashala) place for keeping of the 18 places, such as Farm, Garden, Udyan, Temple or place of observer has to stay overnight or appropriate period of time at any means activities of mind, speech & body. restrained & controlled by practicing kaya Auspicious yoga. Yoga inauspicious kaya yoga of seven types etc. such as Audarik have to be speech by accepting – practicing Satya & Vyavahara speech, and (Real) and Vyavahara Yoga, Renouncement (Tyaga) of Asatya & Mishra from Asatya and mishra yoga by practicing – engaging mind in Satya Tapa. (santosh) respectively and that is called as Kashaya Pratisanlinnata vinay), straight by foregiveness developing & practicing forgiveness i.e. (modesty (kshama), humility restrain & kashaya Anger, Pride, Deceit and Greedcontrol by thereby, under this penance which is “Indriya Prati” Sanlinnata Tapa. 2. .PRAYASCHIT TAPA1. (4) Under Vivikta Shayanasana Pratisanlinnata Tapa, the (3) Under Yoga Pratisanlinnata Tapa, mind is to be restrained (2) The observer of Kashaya Pratisanlinatta Tapa has to VINAY TAPA : SIX TYPES OF INTERNAL (ABHYANTAR) INTRODUCTION TOINTRODUCTION JAINISM The evil and sinful karmic particles are One that cuts off sinful mode, is known (frankness – saralta) and contentment 52 PENANCE (TAPA) Benevolent & Soft (Priya) talks /speech. called (Preet). of Hita, So speech should consist Mita & Preet. relatedto To speech. speak sweet, soft and with love & affection is and irrelevant talks, is known as Vachana Vinaya i. e. a penance what is absolutely essential i.e. (MITTA) without indulging in loose (Hita), to have controlled and restrained that speech, is limited to Vinay. actions and such efforts comes under the category of kaam (kaay) five senses from indulgence in improper acts and engage in desirable carestanding, sitting, sleeping, is to be taken to restrain control the the worries of others to make them at ease, acts according to time thankfully, doing favour. (obliging), find out remedies & solution to them obediently, acknowledge the obligation of the persons, A senior person(saadharmik), of same faith when orders, follows out workcarrying assigned by or relatedto person of same faith according to command (orders teacher), – Agna) of Guru (spiritual i. e. of renouncement oriented thoughts. Is known as mana Vinay. thoughts of detachmentand spiritual from pleasures worldly (Vairagi) appreciative nature (Prashasta), soft (komal), passionate (merciful) salutation with folded hands towards person with clear perceptions. having avowed vrats commitments. degree i.e. monks, saints, sadhvies and senior & respectable shravakas respect showing acts. Vinay Tapa types : is of Five water (Charana prakshalana), provide cushion to sit and such other with folded hands in worshipping mode, wash their feet by pouring up when holy persons and other dignitories enter, Touch our forehead Tapa. penance (TAPA) and classified under internal category i.e. Abhyantar learned persons with wisdom & understanding. ○○○○○○ (vi) (vii) (v) (iii) (iv) (i) Vinaya is of many kinds, such as showing respect by standing (ii) Gnan V V Dar Charitr KA Mana (Mind) V L A OK VY CHANA VINA ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ Y shan vina A VINA a V ina A V ina y – To respect persons having knowledge i. e. AHAR VINA TOINTRODUCTION JAINISM Y A : While going out, coming While A : in i.e. walking, y :- Respecting person with a character of high y : - Showing respect by bowing down and Y To with spiritual interest speak in mind A ina y : - By pondering upon thoughts of Y is a type of vinay wherein one acts 53 PRUCHHNA i.e. to ask. purpose and meaning of what is delivered in VAACHANA that is called whenever doubts arises or cla guidance of holy teacher (Sadguru) and that is known as VAACHANA. opportunity to serve them. – desire that Acharyas and other seniors are by giving me obliging, Tapasvies with modesty and pleasure in mind. bring if not available monks, saints, on the spot) to serve sadhvies, container-vessels (Patras) medicines, treatment etc, when needed. (To same sect. called Gana and (10) Sangh (Tirtha). disciple – Colleague) disciples of same guru (Gurubhai) (9) Monks old in age (7) Person following (8) Kool same faith (Saadharmik) (co- patient (5) Person undergoing penance (TAPASVI) (6) Senior person observing merits of others. the characteristic of LOK VYAVAHAR VINAY. Vinay is a format any malice or deceit at heart and which are liked by all. All these are & places, as warrated. does all activities and without with special skill (Abhyantara), swadhyaya is considered as BEST among all penances. there is expansion of Philosophy propagated Lord by Tirthankaras. to of Jinshasan the glory and its progressive development, so that simple form, to understand, and explain them to others, thereby add the medium of Dharma Katha i.e. story – examples, incidents etc., in teachingsPhilosophical contained in Agamas are to be spread through pronunciation etc. rythm out hidden facts unrevealed hither to. a substance of Agama in Vaachana and apply deep thoughts to find (III) (II) To raise modesty & Politeness, questions with humility (I) To memorize Verses, sootras, with their meanings, under (4) SWADHYAYA : All these are types of Vaiyavacha Tapa. Always carry a feeling To serve these 10 types of persons with food, clothes, Acharya (2) Upadhayaya (3) Disciple (4) Sick person – (1) (3) VAIYAVACH TAPA : These are five types of swadhyaya under this categoryand (V) Share the above knowledge with other also. In words, (IV) AMNAYA : To utter original verses of Agams with correct ANUPREK SHA : To ponder upon what has been delivered as INTRODUCTION TOINTRODUCTION JAINISM Swadhyaya or Sajjhaya tapa is of five kinds. They are of 10 Types as under: rification needed to understand the 54 as “GUNASTHANAKA” stages of self development (of soul) i.e. spiritual progress is named imperfect condition of worst type. In Jain philosophy these various progressive conditions to reach ignorance. A person has to undergo (Pass through) various stages of degree of self development from the primitive state of extreme means of shedding of karmas in huge quantity. scientific and this process of penance undertaking is the best These Twelve types of penance Jain Tradition are unique and consciousness, i.e. Vyutsarga Tapa, the last of the Abhyantar Tapa. engrossed meditated in spiritual thoughts about self, – soul related body, balancing of yoga & body areto i.e. Mind speech be extended up to a day fortnight, month and even more. of Stability conscious efforts starting for a period of 48 minutes, gradually conscious meditatedVyutsarga Tapa For purification, These efforts, body consciousness has to be ignored, giving way to self diverted towards spirituality and with conscious & meditated & restrained and taken out from body and food consciousness and and distracting activities are of mind and speech to be controlled determination is the characteristic of Vyutsarg Tapa. The attitude Spirituality) - VYUTSARG : years, like fire in forest. a wild heap of past karmas, collected Haribhadra sooriswarji says that Dharmadhyan is like a fire to burn ritual and Abhyantar Tapa of higher scale. A great learned Acharya development and achievement of ultimate goals. two Viz Dharma & Shukla Dhyan are worth practicing for spiritual avoiding, as they are harmful for spiritual health, where as the other Dharma Dhyan and (4) Shukla Dhyan Of these first two are worth classified in Four types Viz (1) Arta Dhyan (2) Roudra Dhyan (3) shown 48 types of Dhyana (Meditation) which can be broadly ○○○○○○ A living being, with realA living being, and proper efforts, can attain highest The renunciation of Egoistic & att KAYOTSARGA (Detachment of Body consciousness to attain (6) In this way, Dhyan (Meditation) is best form of internal tapa The dignitories and authorities, in charge of Agama, have (5) DHYANA (MEDITATION ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM GUNASTHANAKA accumulated for the last hundreds of 55 perfect state, right from the initial – Concentration Attentiveness ached attitude with firm progress) as it is spiritually beneficial. salvation has to be understood for self development (spiritual 14. Ayogi Kewali Spiritual Development. These of path 14 steps of liberation or Ksheen 12. Moha reaching towards Universal consciousness) through the land of towards “Shaileshi karana consciousness (A Moment of Bodily (state) of Mithyatva attaining Drusti, Samyak and advances Drusti tunes). i.e. Aroha – Avaroha. Living beings (soul) coming out of stage Development of Soul with its high & low swings (like classical music 13. Sayogi Kewali 11. Upshant Moha progress as “GUNASTHANAKA” (GUNATHANA) They are as under:- soul experiences many high, low, ascending descending conditions. towards ultimate state. In between these two extreme positions, the gradually acquiring its pure form slowly and slowly, and makes progress that process continues, the soul transforms leaving its prior state, and consciousness. As and when intensity of blockages gets reduced and and becomes in pure & perfect standstill state of Absolute its ultimate state of development, that is to say, inner self gets stable the other hand, when blockades are totally destroyed, the soul reaches viz Atma or soul remains in primitive stage and continues as such. On revealed. karmic particles, its real form of absolute, pure and perfect soul is gradually, and go at on diminishing, that final stage of extinction of identified. However, these obstacles (blockades) when get loosened the basic form of soul is not felt or experienced or even etc., that clouds with high level of density, in the form of attachment, aversion densely covered with several blockade of karmic particles, like dark knowledge and consciousness. 9. Nivruti Baadar 10. SukshmaSamparaya 10. 6. Pramata Virati 8. Apporva Karan 2. Saswadan 9. Nivruti Baadar 7. Apramata Virati 5. Desh Virati Aveerati 4. Samyakatva 3. Samyak Mithyatva (Mishra) Drusti 1. Mithyatva Gunasthana These are Gunsthanaks parameters (Criteria) of Spiritual The Agamic dignitories have given nomenclature of soul When blockade is severe or bear severe density, the inner self The real form of a soul (Atma) is pure, lively pleasant INTRODUCTION TOINTRODUCTION JAINISM But so long, inner spiritual stateBut so long, is 56 passionate feelings and sensible are implied, and corelated. economy, all these aspects such as Friendship, sense of Proportion, time, place, purpose of activities or circumstances. In Lord Mahavir’s of view. Modern economy ignores such person, condition, nature, dealings, or business occupation has no value from economic point earnings. Where there is no gain (profit) whatsoever, such practice, line of thinking evaluated earning wealth in the context of gainful (belonging acquisition accumulation of wealth), where as the modern staunch ownership feeling in holding wealth i.e. parigraha – cannot attain liberation, salvation or Moksha. i.e. (Money), do not get it dispersed, destroyed through renunciation, (share) of Arth meaning there by, one, who does not make a division violence & peace. implemented, the economy of today become that will of Non acquisition) wealth by Justified means (Nyaya sampan vaibhava) are floating Assets), Ichha Pariman (Limiting & restraining desire for to accumulation of wealth in cash in the form & kinds, of fixed and being and view point of humanity at their centre. point, whereas the economy propagated by Lord Mahavir has, human The rules & regulations and principles have, ecomony as their centre the path of liberation is bound to be traced. ultimately meant for and have an element of Dharma by implication, four of the culture. pillars If activities relating to Artha & Kaam are wordly life for enjoyment) & Moksha (Liberation) are considered as Philosophical Perception), Artha, (Monetary wealth) Kaam (Desire for as a prime objective, is the gift of Jain Philosophy. Dharma, (Religion, aspect with spirituality? ever be a Religion concerned with Economy, Material Monetary Economy?between & Jainism /Philosophy Ironically, How can there ○○○○○○ Wealth gained through violent means, Business – trade or Jain philosophy has advisedJain philosophy Lord Mahavir said “ASAMVIBHAGI NA HU TASSA MOKKHO” If thoughts of Lord Mahavir on Parigraha limit Pariman (Fixing The modern economy is developed on the basis of materialism. An extra ordinary line of thinking a culture with liberation, A question may arise to us, as to what is the relationship ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ JUSTIFIED WEALTH (VAIBHAV) ECONOMY OF JAINISM AND INTRODUCTION TOINTRODUCTION JAINISM 57 to renounce attachment and different and unique. The economy of Ethics, Spirituality and Religious thinking is altogether creation carries, a sentiment of purification. spending of wealth cannot be the cause of fourfold agony, if that it is not a NYAYA-SAMPANNA VAIBHAVA. and considered as wealth acquired by justifiable means and therefore means Deceit and use of means & tools harming others is not treated karmic bondage takes place (Karmadaan of 15 types), Unethical industries, where there is heavy violence involved, heavy influx or purification as well as activation of certain glands. spiritual elevation. activates power of sub conscious mind and thereby helps in reaching relaxing exercises and increases decision power. Recital of “Logassa” Body becomes clean and free from diseases. Knots and tissues of less importance gets dissolved/destroyed. such as Heart, Brain etc., poison is thrown out of the body, therein are utilized in nourishing important parts of the body through he process of Autolysis and useful elements contained in anypart of the body that have taken place, gets diluted begins and Purification process takes place. Accumulation of toxin entire digestive system, gets ample rest. In turn cleaning works health also. During fasting period, by not consuming food, the items to be consumed once in a day. These diet are best for Unodari (eating less than appetite) or Ayambil (tasteless food) External penance of Jainism such as(shedding Fasting, of) secret of holiness and health of human beings removed, the purification of thoughts would take place, which is Anger, pride, deceit, greed, Jealousy, fear, contempt, sexuality are beyond intellectual and mental development of a person. If vices like Here there is no intention to ensure profit, by hook or crook. The earning, creation, hoarding (accumulation), protection and Postures used in Jain rituals have an impact, spiritual Mental diseases are cured through meditation, kayotsarga and Jains consider penance as means only for karma nirjara Jain philosophy, pays attention to emotional development Jainism is scientific, Lord Mahavir was a great scientist. SCIENCE, PSYCHOLOGY, SCIENCE OF INTRODUCTION TOINTRODUCTION JAINISM HEALTH & ENVIRONMENT 58 thereby that Santhara or Samlekhana is just inactive, weaker in strength, physically, Reducedto thinness, meaning means Samlekhana’’. To up Body & Kashaya dry i.e. make them Santharo means Samlekhana i.e. “Samyak Kaya – kashaya lekhana “ under meditated posture, balanced condition of body & mind. them keeping balanced ecology – environment. living beings. These ruleshandicapped and mobile help immobile air & earth bodied subtle beings having life. They avoid violence of water, & harm water bodied living beings, vegetable, vegetations, fire, beings of all types right from one senses senses. Not to to waste Five universe. (space) and Mathematics etc, which contain wonderful secrets of the of Nonliving beings (Ajiva) Geography, Astronomy, Lokalok Time, number of germs & subtle living beings. said long back that roots are since they unedible contain infinite of presentScientists times. But ancient Acharyas of Jain tradition have of 48 minutes i.e. “Two ghadis” as minimum. and therefore Ganadharas have fixed duration of single Samayikto be cannot exceed a period of 48 minutes under normal circumstances, Yogic aspects also. endocrine glands and good blood circulation. resulting in shedding of Karmic particles i.e. Karma Nirjara. Avamashayan Aasan, Gaudauhika Aasan are helpful in Meditation and natural way. (Mangalik) and “Khamana”, Acupressure acts (exercise) takes place in “Namotthunam” “Ichhami Khamasamana” and “Chattari Mangalam” ○○○○○○ Jainism evaluates death in the context of peaceful & death of living or killing / ban violence i.e. torturing & / Jains prohibit Apart from Biology in Jain scriptures, there is also knowledge There are infinite germs in roots and that is discovered by According to psychology, concentration of mind any person Process of vandana incorporates physical, psychological and These postures are also highly beneficial for regulating the Dandayatik Aasan (Posture of sitting) Uttashayan Aasan, By different modes & posture during the recital of Sessions of ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM SANTHARO - SAMLEKHANA PONDERANCE ON DEATH – 59 to make preparation for Pramad (Laziness and sensual pleasures) – or indulgence in worldly the fruits (sweet) of his noble deed, without fail. with him eternally. Hence no outer witness is required. committing karma (ATMA) is his own ‘SELF’ which is always existing crime even mentally gets punished because the witness of person is self operated, is definitely in existence. Here a person committing undergo punishment, as prescribed, invariably without fail. cannot be shed off without undergoing punishment) one has to internal type of penance, whereas (that if karma is “NIKACHIT” punishment is variable according to efforts made in external or (Nirjara) is known as “Niddhatta karma”, if karma is of this type its moment its punishment is decided. Karma which can be sheded off bad. When a person commits sinful – evil act (deed), at the same never commits error (mistake) in accounting of karmas. invisible computer is automatic – (Self operated). This computer accounts of all good & Bad Acts of Jivatma i.e. living beings and this calculation – Arithmetic of Karma is clear and Transperant. penance of highest degree. peaceful death with observance of external & internal forms of we call as ‘santhara’ It is not a suicide. But it implies holy feelings of concerned. This is to be undertaken voluntarily to leave body, which Divine intuitions or opinions of Doctors attending the person the consent teachers and permission of spiritual Guru-Monks or renouncing material wordly connections. This vrat is undertaken with last moment i.e. death and for that undertake avowed vrata Mithyatva, (False belief), Avirati (Lack of Avowedcommitment The person commiting good act is invariably rewarded with Jain Darshan believes that an univ A person invariably gets fruits of his deeds, good whether or Karmic Authority has its own super computer which keeps In Jain philosophy, karmavaad is extra ordinarily wonderful. The EIGHT KARMA : EIGHT KARMAS – NINE SUBSTANCES, INTRODUCTION TOINTRODUCTION JAINISM SIX DRAVYAS (MATTERS) & including SOUL ATMA 60 ersally spread Judiciary, which Papasthanaks) a soul gets Karmic bondages of eight (8) types. as& Action known Ashubh Yoga sinful and by acts of 18 types, (18 Kashayas unification and inauspicious (Combination) of mind speech being is the function of this karma, subtle (invisible) & concrete This is the fruit (result - effect) of this karma. birth and expires by way of death transgressing In next modes of life. acute intensity nature. of horrible karma. Among eight karmas, dangerous this is most and karma with (Darshan Moha) karma. Teasing, laughter etc. are a result of this is also contribution of Mohaniya (Darshan Moha) karma. Mohaniya for infinite times since infinite past. The false understanding illusive in cycle of Birth – life – death and innumerable modes of life in rotation to four kashayas Viz Anger, Pride, (ego) Deceit & Greed etc. resulting experience of pains indulgence in Aversion. by This further give rise happiness of worldly nature through attachment and miserable sufferings by the inner self respectively. comfort – discomforts, in short pleasure & pains, enjoyment & power of vision are also included in this. with the help of eyes types of sleep blocking or other senses) Five of inner self. ignorance, lack of intellect as outwardly etc. are a reflection visible It covers both direct and indirect form of knowledge as a result, ○○○○○○ 1. To provide ‘Jati’ senses like one sensedupto to a living Five NAAM : - 6. Because of this karma, a person lives, Adopts prana and takes AYUSHYA : 5. Mohaniya is one which attracts the inner self in false sense of MOHANIYA : 4. The functions of this karma is to make the experience of 3. Vision power include Chakshu, Achakshu Darshan etc. (Visibility This obstructs & block quality of vision soul. 2. This karma obstructs virtue of knowledge possessedby Atma. VED GNANA D AR ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ ANIY SHANA V A : ARANIY V INTRODUCTION TOINTRODUCTION JAINISM ARANIY A :- A: 61 the Presence of Ayushya karma ( elaborately dealt with. Scriptures, Granths, and Agamas these basic substances are consciousness. These are the basic elements of Jain philosophy. In all Tatva” and ponder upon these tatvas (substances) with spiritual (Atma) need to know “Nine Substance” Popularly known as “Nav eternal power of the soul. allowed to enjoy under effect of this karma. This Karma obstructs things, because of this karma. Acquired happiness etc. are not due to this karma. In the same manner, one does not get desired need. It is available also but the feeling of donation is not aroused karma, according to type of bondage in last birth. Neither Big or small state, Superiority or inferiority are given by this by this karma. This karma obstructs Aguru – Laghu Quality of soul i.e. karma. inferior Similarly tradition family viz kool & Jati are also given Jati ) genius, effective personality etc. are obtained through this functions of this karma. This is illustrative and not complete. Shape – Colour taste etc. good or bad. This comes under various (gross) form credit (visible), (fame) – Discredit, Good luck – Bad luck, (strength of five senses) 3 Yoga Bala pran (Mind, speech & body) Viz Dravya (material) & Bhava (abstract). Ayushya & Respiration) are also called jeev. The pran is of two types have lived, live are on the strength living and will of Pran (strength, A Jeev (Soul) is a living being, who survives or will survive who survivesA Jeev in (Soul) is a living being, or will I. JEEV (TATVA) For making entry into spiritual Zone, all liberation seeking soul Under effect of this Karma, if person is deserving, an item of ANTARAYA : 8. Getting best family tradition (Paternal – Maternal i. e. kool & GOTRAA :- 7. Bhava pran is of four kinds Viz. TOTAL 10 1 Ayushya Bal Pran (Length of life) and Swasochhvas Dravya Pran of 10 types consist such as 5 Indriya Bala pran NAV TATVA (NINE SUBSTANCE) INTRODUCTION TOINTRODUCTION JAINISM Longitivity). 62 Those living beings who end of time limit. Urdhva infinitely Lok - Siddhashila, withount any beginning and Karms, rests in Moksha. (Living being). Awareness (Upayoga). These six ar (PenanceAustering Tapa), Power (spiritual) i.e. Veerya and Karmic Particles. towards Atma (soul) nature proceeding towards Atma (Soul). of fruit giving karma. of fruit giving Karma). Ajeev. ○○○○○○ SIX DRAVYAS Eternal formless “Lord exist Siddha” at a top most end of Knowledge (Understanding), Perception (Darshan) Character, 1. JIWASTIKAYA : MOKSHA : 9. BANDH : 8. NIRJARA TATVA : 7. SAMVARA TATVA6. : ASHRAVA TATVA5. : PAPA (SIN) TATVA4. : PUNYA TATVA3. : 2. AJEEVA (TATVA) Veerya (Strength, Power) (4) Sukh (Happiness, comfort) (3) Darsanopayoga (Perceptive consciousness) (2) Gnanopayoga (Knowledge consciousness) (1) Unified relation Unified of Live area with material of soul (spirit) Shedding off karmic bondages of past through penance. To check, control the karmic & stop influx proceeding Influx of karmic particles & inauspicious of both auspicious One with inauspicious maturity 82 prakruties (Nature maturity areOne with auspicious of 42 prakruties (Nature Those who do not have Dravya pran & Bhava pran is called ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM The liberated soul which is free from all

(Non living substance) 63 e the characteristic of a Jiva Kaal time practical view point. night year, past & future time slot is called “Vyavahar Kaal”” i.e. duration as and is known “Nischay Kaal”, whereas Hours, days, of Kaal. The present form is its natural quality. transformation into present. In fact Present is the minutest form Infinite Past is over whereas unending future is awaiting from the view point considered in relation to Past & Future. one that make new to old with passage of time. Kaal is infinite and Viddhvansan (Destroying) is considered to be its nature. is increase & decrease is Pudgal. Sadan (Rotting) Padan (falling) PUDGALASTIKAYA. Pud=Puran and Gal means Galan, where there smell and Taste as its components (qualities) is called existence. task, AKASHASTIKAYA element provide space to them for Dharmastikaya and Adharmastikaya respectively to perform Their & Jada) to stabilitize (Stop). Dravya as known Dharmastikaya outside 14 Rajloka. capacity to go there in ALOKA, but it cannot due to absence of of or Lokagra but cannot go in Alok. Even though a Jiva has in blank space at the Top most end of Loka, called “Siddha Kshetra all the karmicup after Particles, “Shedding off” directly, it stops universe. It cannot go beyond that limit. When a soul (Jiva) goes covers 14 (Fourteen) Rajloka, a space measurement unit of entire that material is called “Dharmastikaya”. This material is spread and living) matters need one material to support movement and (Non (Tank), fish cannot Jiva swim. Similarly (Living being) and Jada capacity to swim in a Pond(Tank) but if there is no water in it whatever is prevailing at the moment is of one moment Kaal is that Dravya which makes changes (transformation) 6. KAAL : element (RoopiA visible - Padartha) with colour (shape), 5. PUDGALASTIKAYA : Whereas Dravyas with Movement are & stability hepled by 4. AKASHASTIKAYA It is an element which helps Living & Non living beings (Jiva 3. ADHARMASTIKAYA : It is a matter (Drayva) help 2. DHARMASTIKAYA : INTRODUCTION TOINTRODUCTION JAINISM 64 ful in movement. A fish has a to all Living beings. realised through their ‘Keivalya’ and proptogated the knowledge cannot be described in totality. Only supreme souls have Godly be contained in words. It is an experience to be felt and it and Painfulfull of misery life experiences. only due to Association (evil) of Karmic element that made him SUKH) devoid of all miseries whatsoever & attachments. It was inner consciousness i.e. “Real Happiness of Spirituality (ATMIC of ‘ATMA’ is Eternal knowledge, Eternal Perception and Eternal liberation or Godliness known as “SIDDHATVA”. The prime quality modes in which this cycle rotates. The ultimate state is that of Animals, insects etc.,) and Hellish there are 84 lacs type of life viz Human, cellestial beings, (Deva-Dieties) (Birds, Tiryanch cycle of Birth life span and Death in rotaion to Four modes of the Soul by eliminating all karmic Particles of Soul and end the Future have attained attain or will Purification and Perfection of without any time limit either of Past a Future. quite and totally invisible different from body, sense & mind. ‘Lokas’ is known as ATMA or JIVA It is a formless substance, aspects of “ATMA”. own Spiritual “SELF” and entire Philosophy deals with various neverending. Whereas Jivastikay, Pudgalashtikay & Kaal are infinite & Akasatikaya are formless and “whole” i.e. it cannot be broken. given the sign of “Astikaya”. Dharmastikaya, Adharmastikaya and exists and remains in the form of collective expanded element is element), other five Dravyas are known as “ASTIKAYA”. One that ○○○○○○ In Short ‘ATMA’ is basis of Jain Philosophy and it cannot Series of infinite Past, of Tirthankars Present and endless The existence of ATMA is eternal i.e. It is “self existing Each and every living being of the universe i.e. Three Jain Philosophy gives importance to your utmost “SELF” Among these six types of Drayas except for the Kaal (time ATMA as “SOUL” is known or “SPIRITUAL SELF” ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM ATMA - SOUL 65 Rashi & Gradual Development begins. soul comes out from this AVAYAVAHAR RASHI & enters Vyavahara an individual, one particalar Soul gets salvation or liberation one state full of miseries infinite souls started common body. When without any beginning that is called AVYVAHAR RASHI. It is a liberation through self realisation. own perfect purified knowledge and realised by self experience. souls like Airhant, have Siddhas known thoroughly through their permanent. 2) They are not “for ever”. 1) ANITYA BHAVANA - heights are given as here under: instrumental in taking detachment (Vairagya Vardhak) to further review (perception) Spiritual path gets new Direction. perception, Spiritual insights get opened and with this inner Spiritual Reflections (Bhavana) and Four Para Bhavanas. 12 Vinayvyasji has, in its form Ras” of “Shanta elaborated Sudha undertaken respected by Kartikey Swami. Mahopadhyaya Shri meditational thoughts (Chintan) on Spiritual reflection was (Acharyas) have methods shown of Spiritual purification. The first heavy influx of karmic particles, Ancestral Spiritual Teachers ASHARAN BHAVANA : If fact each and every individual ‘SELF” has infinite Past- The ultimate goal of all living beings should be to attain ‘ATMA’ is subject in itself and vast in nature. Only Supreme An element providing protecion (refuge) to the Soul is not A truth (Reality) is realised that Body is mortal & tempory. Twelve Spiritual thoughts reflections which are Bhavana means Anupreksha Reviewing i.e. by from inner To the Soul as purify also to lighten spiritual self, from the SPIRITUAL THOUGHT - BHAVANA - ANUPREKSHA INTRODUCTION TOINTRODUCTION JAINISM 66 28-7-8-15 28-8-15 self (Atma) from being dragged in wrong direction. This is practiced Kashays. components of Ashrava. undesirable activities & body. sinful of mind, speech These are five (indulgence in Anger, Pride, Decipt & Greed), Ashubh Yoga i.e. (Atma – soul) ignoring own interests,)“Spiritual self’’ Kashaya inclination towards – sensual pleasures worldly at of the cost commitment to observe any vrat) Pramad (Laziness and more Mithyatva (False Avirati belief), (Avrati – without any avowed elevation. element, This Bhavna leads to that type of ponderance for self feeling of Aversion. inner self, Only invisible is pure & holy, precious like Blood, Flesh, Bones, Pus, urine etc. This retracts and causes combinations of the past. persons, relation etc. are different distinctly and it is result of karmic birth after death. birth (Bhava) alone and would also go alone to next can be attained with gradual reduction of kashayas etc. (living being) towards ‘Vitaragata’ i.e. elevatedStatus of inner self that moment and what makes these to happen etc. lead will a person towards attachment, aversion, personal interesttaking place every of karmas, manifestation of mental perversion, attitude of inclination subjects of peculiar and indifferent formation of material world, Type ○○○○○○ 3. S Reflection to check inflow of Asrava and thereby protect inner 8. SAMVAR BHAVNA An umbrella of vows thus protect will us from the rain of Influx of karmic Influx particles towa 7. ASHRAVA BHAVNA A body of Jeeva i.e. ‘’Audarik is full of dirty elements sharir’’ 6. ASHUCHI BHAVANA Except for own inner self, the rest of the material objects, 5. ANYATVA BHAVNA A ponderance as to the jeeva, that 4. EKATVA BHAVANA Meditational, and Spiritual ponderance Philosophical on ANS ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ AR BHA INTRODUCTION TOINTRODUCTION JAINISM VNA 67 rds Atma (soul) is called Ashrava. has come to the present attending, them. serving living beings and efforts to make them comfortable by nursing – with sense of offering “VAIYAVACH” (services etc). get inner pleasure thereby. Devotion to saints etc. to be cultivated included. living beings and enmity with none. Forgiveness is by default (Para Bhavna) are as under : salvation. path of liberation i. e. from 4 life, by appropriate practice, spiritual so as to proceed swiftly to the interest of spiritual self. miseries involved therein Sensual pleasure ultimately turn out against involving Birth, life & death in cyclic form and thereby subjecting to development soul to achieve & purifying / attain liberation. (penance) and Bhava, reflection of mind towards spiritual and regulate in a way to keep high degree of character), Tapa (Charity Donation) sheel (Practicing whole/part and restrict celibacy spiritually. bondage, which otherwise would make it heavy, causing harm pure thoughts in this direction to lighten the innerself from karmic activities to the extent possible. by undertaking vrats with avowed commitments to refrain from sinful A Feeling of sympathy and compassion towards suffering of (3) KARUNA BHAVANA : (2) (1) Over and above these 12 Bhavanas 4 more special bhavanas Ponderance to attain “Samyak Darshan” in this human mode of 12. BODHI BHAVANA Pondering upon rotation of soul in different modes of life 11. LOKA BHAVANA Dharma Bhavana is meant for pondering on qualities like Daan 10. DHARMA BHAVANA To practice penance, both external and internal, and develop 9. NIRJARA BHAVANA PRAMOD BHAVANA : MAITRI BHAVANA : INTRODUCTION TOINTRODUCTION JAINISM th A feeling of friendship towards all to 14 to Appreciation of merits others and 68 th gunasthanak & be default for as from “Jeeva to Shiva.” existing status of living being common stature, – popularly known Express Highway leading to liberation as a destination from the a living being enjoy taste Ras’’ and travel of ‘’Shanta Sudha on Super purification equivalent to By a pilgrimage. practicing these Bhavanas, inner wealth of life. Anupreksha is a journey from to auspicious temperament & mood even, if you are insulted, or humiliated. stature without any feeling of malice towards them. Maintain cool concerned ignore or react adversely, maintain calm, quiet & Balanced and other advicespiritual for interest, their spiritual if the person/s of winning by bowing down with modesty and humility. Kshamapana and then only it becomes a real Kshamapana. Kshamapana is an art enough, if should be accompanied by true & sincere feeling of heart Apology lightens the heart and mind with ease. clean slate is created to live a fresh better life ahead. Exchange of feelingsmisunderstandings and ill are forgotten & forgiven and a fresh them or got offendedby them. In short, all quarrels persons against whom evil feelings are developed. Either offended person/persons with whom unpleasant incidents have taken place or single living being is left out of this practice. Special stress is laid on beings with mind as a additional power centre for thoughts. Not a (subtle) one sensed immobile to 84 Lacs types of places where jeeva is taking birth right from germs covering, what is stated ‘Alochana’ and seek give ‘Kshamapana’ seek apology) and samvatsari “Pratikramana” a yearly mass ritual and errors, lapses committed during the year and with a sense of guilt day Jains perform (“holy”) this auspicious Aalochana (Review of sins community is known as “Samvatsari” or “Kshamapana” Parva” On ○○○○○○ These 16 Bhavanas, shown & suggested by Jain Acharyas are of suggesting Inspite of right path, opinion or recommending (4) MADHYASTHA BHAVANA : However, by mere uttering of “Michha mi Dukkadam” is not The last day of Parvadhiraj Paryushana Festival of Jain ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ KSHAMAPANA – A PRECIOUS GIFT OF INTRODUCTION TOINTRODUCTION JAINISM JAINISM TO THE UNIVERSE living beings up to five sensed human 69 without hesitation or feeling of shame. and give Kshama (forgive) It is a brave act of Jains to apologise of kshamapana all around. state of mind. By taking plunge of this type, life spread will fragnance of mind into well of equanimity full water of samata – i.e. balanced wins over Anger. Kshamapana implies universal friendship. plunging make change of heart even cruel and rigid criminal. Kshamapana offence committed by others. This is a occasion to ‘’forgive & forget’’. mistakes should precede kshamapana. Forgiveness implies ignoring of to allow any further, with proper awareness. Confession of errors, life. In short, it is a time to bid good bye and caution not to all evils of misunderstanding or prejudices. It creates harmony in disharmonial enemity and indulgence in non speaking terms (Abola) making free of kashayas carried so far. Kshamapana makes one relieved of committed during the year. A soul has to be liberated from burden must carry a feeling of repentance of sins, misbehavior and lapses the heart & mind through openness & Frank behaviour, Kshamapana is a trick of getting relieved feelings, of ill Kashayas, bitterness from activities of ASI (Weapons – Manufacture (Use of pen) & use), MASI Airvat and 5 Mahavideh kshetras. There are humanbeings engaged in Karmabhoomies as locations. They are composed of 5 Bharat, 5 stay in Jambudweep, one of the island named as such. It contains 15 stay. Besides, there are innumerable Islands (Dweeps) & oceans. We (Deities) of Vanavyantar & Jyotishi (Astronomy, space) category also 2 to immobile, germs, mobile, 4 sense holder beings etc. stay. i.e. Birds,where Animals etc. Humans & Tiryanch and other subtle, as also Bhavanpati Deities are there (3) Trichhalok (Madhya Lok) beings, deities stay in Urdhva – Hellish beings stay, Lok (2) Adholok The sloagan for kshama Dharma is ask for kshama (Apologize) Kshamapana feelings, a noble feeling which has capacity to Haiyun Rade to Moti ne Ankh rade to pani” “Anamol chhe eh karuna, ehbhed lo pichhani We stay in Trichha lok, where many innumerable Devtas Loka is divided into three parts. Viz. Urdhva Lok – Cellestial LOKA – AlOKA FROM JAINA POINT OF VIEW INTRODUCTION TOINTRODUCTION JAINISM 70 36 currection(new) • • • • • • • • born (Take birth). (Farming‘KRUSHI’ and & Agriculture), and hereonly Tirthankaras are as also pure reflection of soul. of the inner spirit engaged more auspicious activites, in Auspicious, Auspicious, & most and Shukla Leshyas are not non religious, They show result of Atma Non Religious (unethical – undesirable) activities, and top Tejo Padma There are Ten Sangnas of such type, as under:- simply, reflection as of instincts, given by Jain philosophy is “SANGNA” love) Modern psychology identifies this characteristics as natural and enchantment and attraction through Raga bhava (worldly, sensual murchha, deep attachment, inclination, ‘Asakti’, deep inclination of born which in Jain terminology, is called as “SANGNA”. karmas, in living beings, various instincts and attitudes (mental) are corrupts the quality form of the soul (Atma). Because of these qualities of spiritual self, whereas Mohaniya karma perverts & other seven karmas only cover up (block) the original form and basic tremendous grip and influence on Atma the (soul, Innerself). While of them one Mohaniya karma powerful is most of all, and have a in past, (infinite past). Eight karmas are indicated in Jain philosophy, ○○○○○○ (24-8-15) Instinct & thoughtInstinct of Greed, Temptation, Hoarding, acquisition, & thought of DeceiptInstinct – fraud is MAYA SANGNA. & thought of Pride – ego is MAAN SANGNA. Instinct & thought of AngerInstinct is KRODH SANGNA. Ownership right, attitude of intimacy, thought, attachments & Sexual thoughts are and instincts termed as MAITHUN SANGNA. Thought & feeling of fear (worry) i. e. BHAYA – SANGNA. Thought, cravings for and instincts, food consumption, edible Possessiveness. affection is “PARIGRAHA SANGNA” of i. e. instinct items, and drinks etc. called AAHAR SANGNA. Krishna, Neel and Kapot Leshya shows result of engagement In Sangna means attitude or instinct. Sangna also means as The soul (Atma) & karmas are related with each other eternally ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ SIX LESHYAS (SPIRITUAL REFLECTION) INTRODUCTION TOINTRODUCTION JAINISM SANGNA (DESIRES) 71 • • towards wealth. etc. reducing Possessiveness or instinct of Parigraha & attachment Donations to would charitable institutions, go trusts, a long way in instinct, whereas, feeling and attitude of renunciation by way of simple nutritious food would control and help reducing sexual company of holy, pious and gentlemen (satsang), accompanied by towards other beings would help in becoming fearless, Penance, consuming and nutritious food. A conduct, fearlessness, to instill by is in abundance. instinct hunger (eating food) etc. and in Human beings, sexual instinct, (Animals, birds)etc.possessive have Tiryanch instinct, excessive in hell) have excessive fear Celestial beings have instinct, excessive known as BHAGAVATI SOOTRA, it is said that Hellish beings (Staying Agamas. These Parishaha are of 22 type tolerance and suffering is calledParishaha, in Jain scriptures called nirjara (shedding of evil karmas), & inauspicious which is worth accepted path of avowed monkhood committed life, as also for karmic weakness of being shaken by the difficulties & calamities faced in the sootra, the definition of Parishaha is given to read as “For resisting balanced attitude. This is one of their Quality & merits. In Tatvarth They undergo such painful experience with calm, quiet, cool & of suffering, is known to be familiar with Jain Monks (M&F) & Saints. strength (spiritual power) is called Parishaha i.e. voluntary acceptance which are easily bearable or which should be tolerated with inner specifically found, used in Agamic literature, at many places. The pains manner is LOK SANGNA. Instinct and thought to to a particular stick belief in a conservative SANGNA. one sheep following other in line called GADARIA PRAVAH is OGHA & thoughtInstinct of traditional imitation and following mass as, collection is LOBHA SANGNA. Aahar Sangna is reduced by penance, can be Regulated In “Vyakhya Pragnapti Sootra one of the ANGA Sootra, also These are technical & Typical words in Jain Vocabulary, INTRODUCTION TOINTRODUCTION JAINISM PARISAHA & UPASARGA 72 i 1 Hunger (2) Thirst (3) s Viz (1) sharp converts into Upasarga. spontaneous effectiveness. Some parisaha, when becomes acute & shedding off karmic particles in faster way i. e. with instant and painful. normally tolerable (Bearable), Upsargas while are more torturous & equanimity and without being upset in any way Parisahas are to bear & tolerate both Parisaha & Upsarga with balanced mind, other beings engaged activities in spiritual following path of liberation (sentiment) of mental type are internal Upsarga. whereas pains causing sufferings by way of hurting feelings causing physical discomforts pains or bodily are external Upsarga of Dev categories. These are three categories of Upsarga. Upsarga (3) or Deities(2)Birds i. e. celestial – Animals (Tiryanch) or other types creates painful experience It can be causedby (1) Human beings nearer & inflict painful experience is called UPASARGA. Upasarga Means by which one becomes instrumental in causing pain by coming accidental occurance, may turnout to be fatal i.e. result in death. uncomfortable (Pratikool Parisaha). Adverse – Favourable – Comfortable (Anukul parisaha) & (2) (1) – illiteracy (22) Perception – Darshan. (18) Dirts (19) comfortable favourable (20) Intelligence (21) Ignorance items of need Diseases, (16) Ailment, sickness (17) grass Dry bite/touch embarrassment(14) Begging (15) Not getting required food or other related discomforts (12) Anger (13) Being killed by others i.e. slaughter (11) Bed Naishidhiki movements –vihar excitminent etc. (10) (9) body i.e. that is nakedness (7) Unpleasant uncomfortable feeling Cold (4) Heat (5) Bites of insects and others (6) Absence of cloth on end of Pravachana by Monks (M&F), there is a system (practice) of held in Jain temples (Derasars) Sthanakas, or Upashraya and also after ○○○○○○ Upsarga leaves much scope for karmic extinction (Nirjara) Lord Mahavira has preached through sermons to monks & painful experienceHorrible suddenly faced in the form of Parisaha is also classified under two categories i. e. Whenever any pooja, or any Religious festivals – rituals are ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM PRABHAVANA 73 aversion i.e. Raag & Dwesh and attained status of “VITRAG”. He/They – with Mohaniya as prime one, thereby are free from attachment & absolute & perfect knowledge, who have destroyed 4 Ghati Karmas Perception – Popularly known as Samkit or SAMYAKTVA. Real Guru is known as Samyak Darshan i.e. Right/REAL/CORRECT Right form purification of spiritual propagated by Real God through to reach ultimate goal of life – liberation from all miseries of the life. Teacher (GURU) and Right form of Dharma (Religion) is a carvedpath understanding and sense of proportion (Vivek) are very essential. to Bhavana & Spiritual ideals attached to it. This type of right reflections. Prabhavana (material gift) can never exceed in importance the importance is stressed on ‘Bhavana”, precious feelings and spiritual Samyak Darshan, Gnan & Charitra. In each & every rituals or practices to the soul under “Ratnatraya” glorify i. e. three gems (Jewels) of “Incentive”. rooted word in gross sense of term. This can (sthul) also be called traditional practice followed which makes ‘prabhavana’ as deep concept of Prabhavana has come into It has existence been a In fact to inspire and create interest in spiritual activities & rituals, the Jainism or Jinshasan is glorified, is the underlying purpose behind this. exactly Prabhavana, as popularly known. Practice through which more home of donor gift, it is known as (Laani) ‘Smruti Bhet’ any other event, Gift items are either at distributed Upashraya or at above this, on the occasion of celebration of Tapashcharya, Jaap or of Common faith i.e. follower (Sadharmik) of same faith. Over and gift is known as ‘Prabhavana’. Donor feels happy to persons to serve book also printed books of religious nature etc. and this sort of Free like Aasan, glossary (Mala / or stationary articles like pen, exercise utensils, cash (coins/notes) specific items useful in performing rituals, fried sugar cakes (Patasa), coconut, sweet rolls (Laddu) Vessels, items todistributing each person attending, such as sugar packets, or Sudev means those purified soul who have attained Total, Faith in Right (PROPER – REAL) DEV-GOD, Right Spiritual The real & Nischaya prabhavana is to enlighten the inner spirit INTRODUCTION TOINTRODUCTION JAINISM SAMKIT (SAMYAKTVA) 74 liberation. The Basic components and qualities of ‘GOD’ is that all ideal Life of Householders, (Shravakas) Monks and that of Kewali till rid of causes for disparities in life is called right character. This is the and such other perversions, i.e. in other words, rational efforts to get equanimity and thereby attain absence of attachment and aversion extinction of Mohaniya & all other karmas). short destroying of Moh which leads to Keivalya and Liberation. (Total and Kashaya (Anger pride Deceipt & Greed, Attachment, Aversion In of birth-death in due course. Total of Mithyatva elimination (false belief), having explored samkit as a basic virtue to attain Moksha to end cycles (ATMAperception, faith in ‘Spiritual’ ‘Self’ – SOUL). This sign indicated – Kewal Gyan which include Samyak Gyan, – Samkit i.e., Right faith i.e. liberation path shown by the God to travel to reach destination. three Jewels which contain all qualities –merits & virtues. This is the perception and character i.e., Samyak Gnan – Darshan – Charitra, exploration of basic qualities of soul viz Jinatva, perfect knowledge, Spiritual teacher is another function of su-guru. (sadguru). Sudev, busy in sadhana leadingo Moksha – Liberation; To be a ATMA. Sadguru as described above, is sincere follower & devotee of from karmas, attain perfect & purified form self called of spiritual Agama – leading to realization of ultimate goal that is total freedom as propagated and covered by Lord “Tirthankara” in scriptures. right form of God in real sense. ‘Sudharma’, in short, following path, total liberation (Salvation), realized purified – perfect “self” spiritual and totally engaged leading in sadhna to “KEIVALYA” and ultimate Mahavratas, death,saintly life, Five till observing Samities, Gupties etc relations and accepted DIKSHA – i. e Avowed commitment to lead pleasures – sensual happiness, home, family – wife & – children attain STATUS OF SIDDHA with Eternal Happiness of real type. and become ARIHANT and after ‘NIRVAN’ (ULTIMATE DEATH) will have crossed the big oceanlike sansar i.e. cycle of Birth – Life – Death ○○○○○○ Samyak Charitra is right conduct of a soul. To Practice Real knowledge – Samyak Gnan means Right type of knowledge, of Total consist Sudharma Non violence, Real Truth, and total Suguru (Sadguru) is a person who has renounced worldly ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM 75 is (Compassion) Mercy. of soul leading to In short, is Real Moksha. Astha, faith, & Anukampa and keenness to lead life of Monk to attain “KEIVALYA” & purification obstacles, which are blocking happiness of real nature. beings, particularly those suffering from health various and ill alike - both being nonliving material (Pudgala). therebypacification of Kashayas. Equanimity to treatgold & dust, of attachment and aversion. It is also called UPSHAMA meaning of merits. of karmic particles maligning innerself and attain spirituality with full keenness to get rid of obstacles like sinful acts of 18 types – removal pleasures and indifferent attitude towards sensual pleasures – qualities :- TATVA), existence of soul – spiritual self. also means deep & real unshakable faith in Nine substances (NAV should be done with sense of proportion i.e. VIVEK. Samyak Darshan and covered in scriptures Agama under guidance of Suguru. This efforts be made in right direction, as prescribedby Lord Tirthankaras, of life full of qualities as aforesaid with a prefix ‘Samyak’ (real). All perversions of harmful nature are to be converted into balanced form death, and total involvement without any desire in “spiritual of self” posture, avowed, leaving attachment feelings, of bodily fasting unto aspects connections of worldly and ultimately accept meditated death in the form of Anasana (Santhara - Samlekhna) leaving, all worldly pleasure, possessiveness, attachment etc. and (3) To meet Samarambh (2) To accept av (I) To get rid of all type violent activities called Arambh & (5) ASTHA : (3) NIRVEDA : (2) SAMVEG – (4) ANUKAMPA : (1) SAMA The characteristic of Samkit are symbolic as under in five Each Shravak i.e. householder should cultivate three aims in life Shravak’s three AIMS (MANORATH) Balanced perceptive feelings i. e. equanimity devoid Deep and sincere faith in sermons of Tirthankaras INTRODUCTION TOINTRODUCTION JAINISM Keenness to attain liberation as early as possible. Total renunciation life, of worldly its so called Total feelings of compassion towards all living owed ideal m ideal owed 76 onk’s life renouncing by of Tirthankaras. one being fire flames. These are indication of extra ordinary qualities seen-experienced by his mother. They are Elephant, Ox’, Lion etc. last of better mode of life in next birth. next birth, called Durgati Nivaran and Sadgati Prapti i.e. Attainment miseries, harmful experience, protecting from ulterior mode of life in etc. totaling eight are considered as Auscipicous. They remove all main obstacle & blockage to Keiwalya & thereby Moksha. make 28 characteristic (Prakruti) of Mohaniya (karma) which creates Charitra Mohaniya, when summed up with 3 of Darshan Mohaniya subdivided into four stages totaling 16, added with 9 Nokashayas of life-Death to minimum 3 or 5-15 (maximum). celestial life in Urdhva Loka limiting number of cycles (Bhava) of Birth- “SAMADHI MARANA”, guaranteeing Either Liberation or at least divine householder Shravak or Monk is world except that of getting liberation. This type of death of holy fellow worship. Tirthyatra to variouspilgrimage is also one of the kind Tirthsthans. spiritual feild and performing functions of Shravaks such as arranging aspect of worship lies in providing means to create interest in dutiesliving as one of the primary Besides, religious & spiritual livelihood smoothly, thereby taking proper care for their comfortable to the needy, and to provide or arrange employment, to meet various ailments, financial and allied assistance on educational field To provide medical help and assistance to fellow Shravaks suffering being followed in succession accordingly under guidance of Monks. prescribed, for householders by Tirthankaras and spelt out in Agamas affection towards fellow Shravakas, following common lifestyle, as Shravakas to perform Shravakachar i.e. to help, worship and shower ○○○○○○ Swastik, Mini Pot (Kalash), Twin fishes/Matsya (Meen Yugala) 14 Dreams Kashaya – Anger, Pride, Deceipt, Greed the 4 main kashays Ancient Acharyas have considered as one of the duties of SADHARMIK BHAKTI, SAHAY, SWAMIVATSALYA ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ Preceeding conception & birth of Tirthankara are INTRODUCTION TOINTRODUCTION JAINISM Ashta Mangal : 77 called “PANDIT MARANA” OR engaged in the activities relating to research of Jain Literature. Mission), Ghatkopar are (Mumbai), and such other institutions Virayalam – Pune, Uvasaggahara (Jain Agama Sadhana Trust Anekanta Bharati (Amdavad), Kunda Kunda Vidyapeeth (Indore), Mahavir Adhyayan Kendra (Koba), Todarmal Smarak Trust (Jaipur), (Bahubali), L. D. Institute (Ahmedabad), L Institute (Delhi), Bhogilal Research centre – Ghatkopar (Mumbai), Anekanta Research centre (University of Pune), Jainology (Somaiya college), Pranguru Jain (Chennai). Shivaji university of Jain chair (Kolhapur), M.M. Jain Chair Vidyapeeth, Amdavad, Jainology (Mumbai university), Jainology Jainism. also function in nice and efficient manner to provide education on and MAGIC TOUCH” and such other specialized and they institutions education on Jainism. countries too, Jain centres arrange for their children – students Derasars & Upashrayas and such other organizations. In foreign Jainology by conferring and Ph. D. M.A. on Jainology courses. arrangements in certain University to provide facilities to study on Certificate & Diploma course on Jainology, There are also languages. are operated, conducted by different sub sects. in various states and (Pathshalas) Educational Institutes on Jainism, Education Board etc. youngsters,spiritual activists, of Jain community, children Jainshalas & strengthen fellow feelings. together Samvatsari during post period, “get and develop together” Vatsalya’ at Sangh level, where all fellow Shravaks take lunch Vishwa Bharati Laadnu, Jain university Arrah, Gujarat A noble and great is made contribution by “Look & Learn” Generally Jain Shalas (Pathshalas) are run by Sangh, Trust of Some of the Universities, colleges conduct and Institutes To provide education on Jainism to knowledge seekers, Celebration of festivals Pratistha, of Diksha, Mass ‘Swami JAIN SHALA (PATHSHALA), JAIN EDUCATION AND JAIN PHILOSOPHICAL & INTRODUCTION TOINTRODUCTION JAINISM 78 RESEARCH INSTITUTE where and Big volumes Jain Manuscript of Granthas are available. Viena University, Berlin, Russia, United State of America are the places University-Italy, Strensburg University-Biblia, Head de France, (Paris), Cambridge University Library, Royal Asiatic Society, Florence and Albert Museum, The welcome Trust, Oxford University Library, were taken out to Germany, Canada, and Gulf countries East). (Middle manuscripts, and other Rare Precious Gr Manuscripts and other LiteraryResearch. As a result of this, some L. Alsdorf,Bing, and several other scholars have taken interest in Jain such as K. G. Bhalar, Harman Jackobi, C. Bendal, F. L. Poole, W. Thru on Protection & Maintenance of Cows & their Generations in JAINISM. AND MERCY (DAYA) are accepted as INSEPERABLE ORGANS OF AND LET LIVE”. NON-VIOLENCE (AHIMSA), COMPASSION (KARUNA) (Bangla desh), City Arts of America (Chicago). William Rockhill Gallery of Arts, (Cansas – America), Deccan Museum Clereland Museum of Arts (America). Denvar Art Museum (America), ArtsRajshahi, – Bangladesh, – Boston (America) Museum of Fine – Oxford, Dinajapur Museum – Bangladesh, V. Research, Museum, – Museum – London, Paris, Richberg Zurich, National Museum India, now found to exist in Victoria Albert Museum – London, British sculpture are there now in fo from 2nd century A.D. to 15 sculpture like Lord Tirthankaras, Shasan Dev and Yakshas, made right ○○○○○○ (COMPASSIONATE MERCY TOWARDS LIVING BEINGS) Mainly, The British Library, The British Museum, Victoria Scholars in Foreign countries particularly European scholars, From the very importance is given beginning, and stress is laid The basis of Jainism is the principle co-existence, i.e. “LIVE These idols & images sent from various states & provinces of Jain idols and Images of Best and standard qualities of AND VEGETERIANISM (VEGETERIAN DIET) IN THE CONTEXT OF JAIN DIET JEEV DAYA ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ JAIN MANUSCRIPT & GRANTHAS ABROAD JAIN IDOLS (IMAGES) IN ABROAD INTRODUCTION TOINTRODUCTION JAINISM th reign countries. They include various Jain century A.D. 79 anthas (Large volumes) (Prani). formation of human body shows that they are vegetarian animals universal friendship in the form of temples of humanity. considered rhetorically, but a symbolic manifestation of honour beings is not merely “Traditional (Kooldevi) as normally diety” conventional fertilizers over chemical one. Mercy towards living rational beings. (SANGNI PANCHINDRIYA). of Jains towards living beings with special attention sensed to Five get them operated for birth control. This amplifies Merciful feelings Electrocuting Centers and thereby protect their lives and thereafter for birds, To save dogs from being taken forcibly to Government Pigeons (who are very keen to consume it first). Centers of treatment grams etc. item (the last mentioned here is very favourite item to (Doves) in the form of corns of Jowar, Maize, Millet, Rice, wheat, special biscuits available in market and chapaties, feeding to pigeons Products), Loaf to Dogs, with other edibles like bread products, lands & pasture land, Research centers based for milk products (Dairy utilization of land they hold, Fodder centers, Task of protecting grassy animals) To make Panjarapoles self dependent by way of optimum Pashu Chikitsalayas (Veterinary Hospitals for treatment of ailing towards living beings) perform many activities such as up building care). Jain community with the feelings of compassion (Mercy (Asylum of Animals), Protection of animals and cows (with – Special (In Gujarat). Hemchandracharya, and through his field of Jeevdaya there is unique work done by Pujya Muni were famous in the field work for protection of cows. In the as their assets / wealth. Pujya Vijaysen, Pujya Harivijayji, Pujya Shanti Choolnipita, Chulani – Shatak, Kundakaulik, Suradev, Mahasatak etc, Asylum for cows of Shravakas of Lord Mahavira like Ananda, Kamdev, JAINISM. There were large numbers of Gokuls – i. e. Gaushala or Because of undesirable and avoidable diets, seven metals Non vegetarian diet is not suitable to human beings The very Jains prefer and recommend live agriculture through natural The Jains have great contribution in the field of Panjarapole INTRODUCTION TOINTRODUCTION JAINISM 80 teachings by king Kumarapala, thereby protect their quality of mercy to-wards living beings. thousands of Gaushala, Panjarapoles and Animal welfare centres and harmful to spiritual progress. Jains, at all India level, operate their diet list with avowedcommitment not to consume such diet, of mercy towards living beings. True & Real Jains ban these items from consumption of roots etc. helps increased purity (satvikta) and quality technical word for these roots in Jain terminology. This type of non living beings form the contents of these items. “Anantakaya” is “roots” category (Kandamool) where infinite germs type ‘one sensed’ like Onion, Potato, Garlic, Carrots, Raddish etc. since they fall under TOTALITY). more to say GODLINESS in perfect stage. (In absolute form and happiness” as accepted Goal of Jainism through“Eternal Liberation, i.e, protect interest of life in next birth, with ultimate aim of Moksha terms. Also to make present life happiness full of spiritual and in turn International peace, prosperity & happiness in real sense of the happy life of not only individual family but also for National & transformation by developing merits and quality to lead peaceful & of love & affection, feeling of compassion and such other cultural cruelty towards living beings, need of the time is to spread message tonot just feed stomach but to stop outright “Bloodshed”. Instead of aredisturbances caused, possibly, due to violence and riots. i.e. earth quake, Tsunami, Floods, Cyclones and such other type of environmental loss, is caused due to imbalance. Vibrations on earth, becausespoiled of Non vegetarian diet. Over and above this, get affected externally & internally, upset mentaly. Natural wealth get unnatural type, etc. and because of these perversion, human beings violent behaviour (Prakop), Severe temptation, sleep tendency of Greed) and such other. feelings like Jealousy, reaction in form of adverse change in mind (Chit Vikar) kashayas (Anger, Pride, Deceipt As a result, mind gets perverted, Unsteady mind (chanchalya), transformation. This leads to adve (sapta Dhatu) formed in body & internal glands get chemical ○○○○○○ Even in vegetarian Diet, Jains consider “Unconsumable”, Items The thought of Vegetarian diet , with due implementation, is ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM 81 rse effects both Physical & Mental. Monthly basis in India and abroad. of Magazines, periodicals, leaflets on weekly, Fortnightly, Monthly, Bi basis, in various languages amounting to more than 350, in the form running Jainshala or Pathshala. There are publications, on regular every Sangh, provide Religious refinements to their children by & Female Saints called - Sadhvies Sadhu have also formed. Each and samites, i.e. regulate as protection of Male also of ‘Diksha’ of Tirthas Samities, i.e, committee for protection Samrakshan Sadhu of Tirthas, (Pilgrimage Places). Over Samrakshan and above these, Tirth arePedhi” organizations administering & Managing Jain Tirthas Religious Organisations. Besides, like Institutions “Anandji Kalyanji Maha Sangh, Upashrayas, DharmaSthanakas, Derasars are other considered as leading. Conferences of Swetambars & Digambars, Jain organizations like, ‘Jain Social Group’ and Jain Jagruti Centre are Abroad run by Jain Community include at the Top, Social Institutions having widespread Network for activities in India & and also providing manpower to serve the affected persons. substantially manner by and in best way of donation in cash and kind calamities, the Jains residing in India and abroad have contributed Earthquake, Famine Floods, or cyclone or any other National National Sovereignty, Problems relating to National Defence, community. Whenever there were problems like challenge to maintained by financial contribution in way of Donations by Jain towards Panjarapoles Living beings) Institutions and Gaushalas are of the “Jeev or Religious discrimation.Linguistic Most Daya” (Mercy charitable Donations in whole of India irrespective of Provincial, flowing their donations on an ongoing basis. Jains have in all fields, colleges, schools, Town Halls, Dharamshala, etc. Jains have kept (Spiritual), Medical In establishing & allied Institutions. Hospitals, Jains have greatcontribution in several social, educational, Religious, Jains run their businesses. Jains are leading in Payment of Taxes. a unique contribution. In foreign countries also wealthy & Prosperous In the field of Trade, in India, Jains have commerce & Industry JAIN ORGANISATIONS IN INDIA & ABROAD AND INTRODUCTION TOINTRODUCTION JAINISM CONTRIBUTION OF JAINS 82 are Vanik Navneet Associations (London), Federation of Jain known asin social services Jinalayas, Swadhyaya kendras, etc., They opened doors for first preaching of Jainism abroad. represent Jainism at WORLD RELIGIOUS CONFERENCE and thereby Saheb, Shri Veerchand Raghavji wentto Gandhi U.S.A. attend and Including “SHRAVAKServices AROGYAM” (Expansion), and literature. activities relating to education, employment, business development services to Shramanas – Shramanies (Monks on M&F) Also Carry Multipurpose activities. Its “Shramana Arogyam” provide medical several other specialized social services. exchange of informations organising Group Mass wedding, and provide social services in the form of Matrimonial centers for offering varied services as above. Several & organizations institutions Housing colonies, clinics sanitoriums (Agogya Dhams) are operating BHOJANALAYAS, moderate Serving rates qualities, Food of satvik conference is engaged in such activities in Mumbai. welfare Bhartiya Swetambar activities. Akhil Sthanakvasi Jain Prayogik Sangh” inspired by Muni Santbalji, is also engaged in Human Virayatana are also. “Vishwa Vatsalya running Schools & Hospitals “Vegeteranianism”, etc are performing well. Organization like preaching Jain philosophy in India & Abroad. “Vyasan Mukti”, organizations are engaged in Noble activities like propagating & Divine Knowledge Society (Mumbai) and such other (Tithal), Institutes like Virayatan (Rajgrahi), Shanti Niketan Sadhana Kendra – Delhi, there are members enrolled from each sub-sects of Jains. Circle, Bharat Jain Maha Mandal, Bhagwan Mahavir Memorial Samiti there are thousands of organizations, spread in India and abroad. ○○○○○○ In Foreign countries also there are Jain Organisations engaged In 1893, under inspiration from Pujya Atmaramji Maharaj JIO (JAIN INTERNATIONAL ORGANISATION) provides Various JITO – Jain International Trade Organisation is engaged in of Jains, likeSome Institutions “CHAUVIHAR HOUSE” In organizations like Jain Yuvak Sangh, Jain Adhyatma Study Operating on Sub sects, community (subcaste), Creed, basis, ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM 83 Jayamalji Maharaj Saheb and like them many other great saints were Ishwarlalji, Poojya Champakmuniji, Poojya Manekchandji, Poojya Maharajsaheb, Pujya Purushottamji, Poojya Ratnachandraji, Poojya Manekchandraji, Saurashtra Keshari Pranlalji Maharaj, Pujya Jashaji Swami, Poojya Dungarsinghji, Poojya Ajaramarji, Poojya Tapasvi Acharya Poojya Samarthmalji, Poojya Poojya Ghasilalji, Dharmasinhji Poojya Jawaharlalji, Acharya Poojya Nanalalji, Acharya Pujya Jeetmalji Poojya Devendra Maharaj Saheb, Acharya Poojya Acharya Hastimalji, sagar Sooriswarji, Rajendra Acharya sooriswarji, (Teen Thui) etc. Saheb, Pujya Vijay Vallabh Sooriji, Agamodharaka Acharya Anand were great Acharyas named Punjab Keshari Atmaramji Maharaj Parswagachha respectively. In Moorti poojak sect., of Jains, there Parswachandraji Swami are famous in the form of Khartargachha and certain places Jain temples are also seen built. Shravak and Shravikas are spreading and preaching Jainism, and at Terapanthi sect, Digambar scholars – Pandits, Ritual performers, whole of India, in vihar. In overseas countries, saman-samanies of avowed great with Five vows (Panch Mahavrat) move, around, and everywhere abroad. As being observed, Jain Monks (M&F) approximately over one crore & they reside in whole of India, (order) practices followed by them, in States, Languages and Arrangements. different Sampradayas, etc., because of Variation Gachha, Firka in Sangha) are disciple children of Lord Mahavira. They are divided in title “WORLD JAIN CONFEDERATION”. recently an world level is formed Institution / established under the Organizations/Institutions and several other Indian Jain Institutions, Association of Hongkong and Nepal. To co-ordinate all these Foreign Association (Antwerp- Belgium), Singapore Jain Religious society, Jain Association in North America (JAINA) Institute of Jainology (U.K.) Jain Poojya Amolakh Rushiji, Acharya Poojya Anand Rushiji, Acharya The followers of Pujya Devchandraji swami, and At present the total population of Jains is nearing – Sadhvies,All Sadhus Shravak – Shravikas, (Chaturvidha INTRODUCTION TOINTRODUCTION JAINISM JINSHASAN – FAMILY 84 • • • • features of the same are as under. :- Minorities, are also conferred upon Jain community The main CONSTITUTION OF INDIA PART 3, the rights that are given to MINORITY CATEGORY VIDE orders of the central government. DATED 27.1.2014 JAINS residing in India, placed under religious : under Proportion) the same detailed Utilise notifications as given here Would get benefit and they can Rationally (with a sense of Jains, Protection places, of Pilgrimage and Educational etc. Institutions JAINS and accorded a Status as such under the constitution. Trusts of (Health). permitted (Possible) under their Prevailing Physical condition and carry out their Dharma sadhana (Spiritual meditation etc.) as reason & or Age related problems are staying in Dharmasthanak However, Some Maharaj & Mahasatijis because of Physical Health great saints in Digambar traditions. Acharya Devsen, Vidyanandi, Acharya Shantisagarji were Terapanth Sampradaya. Tulsi, Acharya Mahapragna, and many other great saints were of of Sthanakvasi sampradaya. Acharya Bhikshu KaluGani, and Acharya ○○○○○○ Rent control Act would not apply to wealth of Jain Trusts. are Free from the Government Interference. As per places of worship Act 1991 and DEVASTHAN ACT, Temples from Nationalisation by Government. Places of Pilgrimage, Trusts educations be free will Institutions Administration of Jain Religious places, Temples, Institutions, community, be officially protected. will under constitution, Religion, Language & culture of Jain As per official Recognition of Jain Religion as Indepent entity, According to Articles 30 & 31, under Fundamental Rights of Under Government of INDIA Notification, Gazzete of INDIA Recently, the Government of India has acepted MINORITY OF Thus, many and sadhviji sadhus are moving around in India. Acharya Samantbhadra, Acharya Jitsen, Acharya Ravisen, ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ RECOGNITION OF JAINS AS MINORITY INTRODUCTION TOINTRODUCTION JAINISM 85 (S:sampradaya) ACHARYAS AND SAMPRADAYA, GACHHADHIPATI STHANAKVASI S. • • • • • • • • • • institution or Trust.institution and advisable to add “Jain” word after the name of an individual, To take any advantage or benefit given to Minorities, it is essential Minorities. No benefits of Reservation in Government Jobs are extendedto Government Services/Jobs. Free coaching for appearing in examination conductedto get Ph.D to abroad, study etc. Subsidised interest on loan taken by Jains for Master degrees, Vocational Training be given to Jains. will stipend Scholarship to by Central Jain students & State Government. profession. Loans at concessional rate of interest for out business carrying / facilities from Standard to 9 12. Families living below/under poverty line would get free Education 50% of seats can be keptReserved for Jain students. Schools In Educational run and managed Institutions by Jains and Permission to teach Ethical, Moral and Religious course in Jain available (Government would co-operate/ provide co-operation). wealth and Religious places, Co-operation of Government be will To enable Jain Religion to protect their Ancient (Archeological) .Gachhadhipati Shri Sardarmuniji M.S. Barvala S. 7. Gachhadhipati Amichandji M.S. – Botad S. 6. Gachhadhipati Acharya Sri Bhavchandraji M.S. – Ajaramar S. 5. Gachhadhipati Sri Prakashchandraji M.S. – Guru Madan. 4. Gachhadhipati Sri. Uttammuniji M.S. – Samarth gachha 3. Gachhadhipati Sri Prakashchandraji M.S. – Gyanigachha 2. Gachhadhipati Sri Girishchandra M.S. Gondal S. 1. SERIAL No. TOTAL NUMBER, NAME OF GACHHADHIPATI / (Param Darshnik Jayantmuni - Peterbar) (HEAD OF SECTS) PRESENT ACHARYAS, A BRIEF LIST OF PUJYA GACHHADHIPATIES INTRODUCTION TOINTRODUCTION JAINISM OF ENTIRE / ALL JAIN SECTS 86 Included 23 Acharyas. Acharyasri Hemchandra sooriji M. S. Included 6 Acharyas Acharya Shri Bhaktisooriji Sampradaya included 7 Acharyas Acharya Shri Yashobhadra sooriji Panyas Shri Dharma V. M. Dehla Sampradaya Acharya shri Anantabhadra sooriji included 6 Acharyas. Acharya Shri Neetisooriji Sampradaya Acharya M.S. included sri Arvindsooriji 7 Acharyas Acharya Sampraday Shri Siddhisooriji Acharya Shri Nayapadma sooriji M.S. included 29 Acharyas Acharya Sri Nemisooriji Sampradaya 9 (Nine) Acharyas M.S. Indluded Acharya Shri Kalapoorna sooriswarji Acharya Shri Kalapurna sooriswarji M.S. Sampradaya Wagad PALITANA Included 26 Acharyas Acharya Shri Nandivardhan Sooriswarji M.S. Shri Anandsagar Sooriswarji Sampraday Acharyasri Jagachchandra Sooriswarji included 23 Acharyas. Acharya Shri Bhuvan Bhanusooriji Sampraday Acharya Lalit ShekharSooriji Included Acharyas 44 Acharya RamchandraSooriji Sampraday ○○○○○○ 12. Acharya Sri Navin12. Acharya Rushiji M.S. – Khambhat S. Sri Sooriji M.S. – Kutch11. Acharya Nani Paksha Sri Virendra10. Acharya Muniji M.S. – Dariyapuri 9. Acharya Sri Abhay Muniji M.S. – Hansgamilalji. Sri Sudarshanlalji8. Acharya M.S. – Nanak Sampradaya 7. Acharya Sri Gnanchandraji M.S. – ArihantMargi 6. Acharya Sri Subhadramuniji M.S. – Mayaramji 5. Acharya sri Shubhchandraji M.S. – Jaymal Sampradaya 4. Acharya Sri Vijayraoji M.S. – Shanti Kranti Margi3. Acharya Sri. Ramlalji M.S. – Sadhu Sri Hirachandraji2. Acharya M. S. Ratna Sangh 1. Acharya Shri Shivmuniji M.S. – Shraman Sangh. GachhadhipatiAcharya Acharya Punyapal sooriji, Ramchandra soori SWETAMBAR STHANAKVASI SAMPRADAYA ACHARYAS ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ SWETAMBAR MOORTI POOJAK SAMPRADAY SWETAMBAR MOORTI POOJAK INTRODUCTION TOINTRODUCTION JAINISM GACHHADHI-PATI ACHARYA ACHARYA PADA - (POST) 87 Samagra Jain Chaturmas Soochi 2014) (Courtsey – Sanskar Sagar Patrika and Acharya Shri Vidyasagarji Maharaj VIDISHA Included 84 Acharyas. DIGAMBAR SAMPRADAYACHARYA Acharya Shri Mahashraman Swetambar Terapanth, Delhi One (1) Acharya. SWETAMBAR TERAPANTH SAMPRADAY ACHARYA Acharyasri Anandghan sooriji M.S. Included Two (2) Acharyas Acharya Hemchandra M.S. One (1) Acharya Other (Anya) Sampradaya Acharya Sri Amrutsooriji Sampradaya Acharya Sri YugaBhushanSooriji M.S. Ahmedabad One (1) Acharya. Acharya Shri Mohajit Vijayji Sampradaya Acharya Sagarji Shri Kailash M.S. Nakodaji One (1) Acharya. Khartar Gachha Sampradaya Acharya Sri. KalaprabhSagarSoorijiTwo M.S. Included (2) Acharyas Tapasvi Acharya Gunodayasagar M.S. ACHALGACHHA SAMPRADAYA (VIDHI PAKSHA) Acharya Shekharji Sooriji M.S. One (1) Acharya Shri Likhendra TRISTUTIK Sampradaya (3) Acharya Suyashmuniji M.S. Included 3 Acharyas. Acharya Munishri Mohanlalji Sampradaya Acharya Sagarji M.S. Included Sri ManoharKirti (7) Acharyas. Acharya Sagarji sri Buddhi Sampradaya Acharya Shri Ravishekharsooriji M.S. Included (1) Acharya Acharya Sampradaya sri HimachalSooriji Acharya Sri Somasundersooriji M.S. Included 3 M.s. Acharya Sri Shantichandrasooriji Sampradaya (3) Acharya Sri Jinchandrasooriji M.S. Included 2 Acharyas Acharya sri Vijayvallabhsooriji Sampradaya (2) Gachhadhipati Acharya Sri Jayantsensooriji Tristu Gachha Sampraday (1) Acharya Sooriji M.S. One Acharya Sri Dharma Dhoorandhar Acharya sri Vallabh sooriji Sampradaya (1) Acharyasri Rajshekhar sooriji M.S. Included 2 Acharyas Acharya Sri ShantichandraSooriji Sampradaya Acharya Shri KanakRatnasooriji M.S. Included 8 Acharyas. Acharya sri Dharmasooriji Sampradaya Gachhadhipati Acharya (1) Only one Acharya Acharya Sri Kesharsooriji Sampradaya Acharya Amarsensooriji M.S. included 14 Acharyas Acharya Sampradaya sri Labdhisooriji INTRODUCTION TOINTRODUCTION JAINISM ********** 88 ○○○○○○ 3 rhdGja 4 3 051215 1441 1085 1153 130 288 1276 345 1011 317 265 Satijis 4 TOTAL 8 Muniraj TOTAL 346 Chaturmas TOTAL Gujrat Bruhad Acharyas 3. 1 TOTAL Swatantra 2. TOTAL Sangh Shraman 1. No. SAMPRADAY Sr. DUKKADAM) BY THOUGHT SPEECH & BODY. of the JINAS, THREEFOLD APOLOGIES (TRIVIDHE MICHHA MI Anything written in this book which is contrary – against the command existing. At Present in entire Jain Samaj there are 15264 Sadhu – Sadhvijis TOTAL SWE TERAPANTHI TOTAL TOTAL DIGAMBAR TOTAL SWE. STHANAKVASI TOTAL SWE. MOORTI POOJAK SAMPRADAYA OA 2 4334 12 15264 11620 3644 3403 321 TOTAL OA 310 8 293932 3249 683 1008 13 TOTAL CAYSAHRACaumsMnrjSadhviji Muniraj Chaturmas ACHARYA ACHARYAS ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ PRESENT STHANAKVASI SADHU-SADHVIJI INTRODUCTION TOINTRODUCTION JAINISM SAMPRADAY’S SADHU – SADHVIJIS PRESENT SAMAGRA (TOTAL) JAIN 2 9425 029132 7082 2050 1984 222 52373721475 732 3932 743 3249 683 293 1008 85 13 1 6 5 725 557 168 118 1 89 • • • • • • • • • • • • • • • • • • • • • • • • • Literature.in Hindi The Books written by him and Published are listed Below : held in America, Singapore etc. His wife has Smt. Madhubahen done Doctorate Periodicals (Mukhpatra) Lectures His of many are institutions. Successfully Foundation Sponsored Holystic etc. Institute, He has rendered in Services (Mumbai) Pranguru Jain Centre, Ghatkopar (Mumbai) M. B. Barvalia Mumbai, Chinchani Kalpataru Kendra, Sadhana Devlali, Parasdham, Ghatkopar now engaged in Textile Industry. He is Trustee of Vishwa Vatsalya Sangh, • • • • • • • Shrut Gnan na Ajwala Shree Uvasaggaharam Stotra : Ek Adhyayan Adhyatma Aabha Jain Patrakaratva Development & Impact of Jainism In India & Abroad Jain Dharma Na Chovish Tirthankaro Aagam-An Introduction Mrutyu nu Samarana (Mrityu Chintan) Bhagavan Mahavira ane Samyam Jeevan Shravako.Uttam Marma Sparsh (With Dr. Jayant Mehta) Aapni Sanmukh Amarta Na Aradhak Chandrasen Katha (with Dr. Kanubhai Sheth) Jain Dharma (Parichay Pustika) Vichar Manthan Adhyatma (With Sudha Dr. Barvalia) Madhuben scholars at Jain Sahitya Gnansatra held at different places) various Gnan Dhara (Volumes 1 to 12) (A collection of essays & Research papers presented by Bhartiya Sanskruti Ma Daan Bhavna. Glory of Detachment Commentary on Non Violence Glimpsis of World Religions Samarsen Vayarsen Katha Shrimad Rajchandra Ek Darshan Hraday Sandesh Tapadhiraj Varshitapa Varshitapa Tapadhiraj Ur Nirjhara (Kavya Sangrah) Anagara na Ajwala (Prof. Pravinaben Sathe) Gandhi Dharma DarshanSarva (Vishwa na Mukhya Dharmo no Parichay) Vatsalya nu AMI JHARANU (Matru Vatsalyana vividh Swarupo) ViswaVatsalya no Sankalpa Gnan Sadhana ane Saraswati Vandana Native of Khambha (Amreli), Gunvantbhai is after up to C.A. studying • • • Darshanik Drasta Preet Gunjan Preet

Paryararan ane Dharm. • E-mail : [email protected] E-mail Adhyatmanistha Santabalji INTRODUCTION TOINTRODUCTION JAINISM • • Shaileshi (Alochana ane Upasana) Shaileshi Dampatya Vaibhav (Dampatya Jivan ne Lagata Lekho)

•

GUNVANT BARVALIA • Santbal Jivan Karan CREATION AND EDITING Sankalp Na Sopan Siddhi • Introduction to Jainism • • Kamdhenu (Wish Kamdhenu Cow) Ahimsa Mimansa (With Dr. Kanubhai Sheth) • Amrut Dhara • Kalapi Darshan(With Dr. DhanvantShah)

BOOKS BY • Bhartiya Sanskrutima Guru Mahima • 90 Vitarag Vaibhav Vaibhav Vitarag • Agam Darshan ○○○○○○ ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ INTRODUCTION TOINTRODUCTION JAINISM about Jain philosophy and literature through a website on the Internet. abroad by arranging seminars, lectures, etc. and by providing information Sculpture, architecture etc. * To propagate Jainism in the country and research work. * To prepare those who are working and to Ph.D. publish the for or M.Phil M.A., guidance to shravakas and saints and Mahasatijis to gain knowledge of reading of old Jain manuscripts. * To extend co-operation, facilities and literature. * To encourage research paper reading, script reading and and meritorious qualities. To publish culture oriented qualitative To organise camps and such other programmes that cultivate religious Jain literature. * To arrange lectures GYANSATRA by scholars and Saints! * activities. * To offer scholarships to activities.library * Keeping Jainism at the core, to develop humanitarian To research ancient manuscripts and Tadpatriya scriptures and conduct Darshans civilization and literature. * To present Jainism scientifically. * and LiteraryJain Philosophical Research Centre". TarulatajiP. Dr. M.S. has founded "Saurashtra KesariPranguru Bapji & P. Gurudev on the occasion of his Birth Century, the above inspired trust by libraries of scriptures and pathshalas. in collecting and preserving tadpatriya manuscripts, in establishing wisdom and knowledge. He contributed greatly in the study of scriptures, Saurashtra Kesari Pranguru Jain Philosophical * To study, research, edit and publish Jain philosophy, Indian Perceiving to this unique contribution immortalise the name of SaurashtraKesariPoojyaShriPranguru had distinguished a very SKPG Jain Philosophical & Literary ResearchSKPG Jain Philosophical Centre, L.B.S. Road, Ghatkopar (West), Mumbai – 400 086. The objectives of the Centre are as follows : & Literary Research Centre Ph. : 022-42153545 * M : 09820215542Ph. : 022-42153545 Office No. 2, Mevad Patanwala Estate,

ARHAM SPIRITUAL CENTRE’S INTRODUCTION TOINTRODUCTION JAINISM gun Wishing your co-operation : Wishing Gunvant Barvalia (Trustee) Arham Spritual Centre’s van t.bar CD's on ancient Jain books, Paintings, valia@gmai 91 students studying and researchingstudents l.c om