TABLE OF CONTENTS

1. About the Jain Award: Stage 4 2. About Yourself 3. Part I Word 4. Part II Worship 5. Part III Witness 6. Jain Religion Information for Boy Scouts of America 7. Application Form for the Jain Medal Award

2 ABOUT THE JAIN AWARD PLAN STAGE 4

WORD: You will with your parents and spiritual leader meet regularly to complete all the History of requirements for this award. Jain sects in India and its significances Learn the importance of pilgrimages and places RECORD Understand Philosophy 14 Stages of Spiritual Elevation (Gunasthänaks) Meditations - different types – Preksha Dhyän. As you continue through this workbook, record the information as indicated. Once finished your parents and spiritual leader will review and then submit for WORSHIP: the award.

Prayers (Stuties) Congratulations. You may now begin. Understand the significance of Navkär Learn about twelve reflections (Bhävanäs) Rituals Understand the meaning of Chaityavandan:

WITNESS:

Daily Practices Practice Meditation Promote Conservation Volunteer Services

3 ABOUT YOURSELF

My favorite activities/hobbies are: I am ______years old ______This is my family: ______My group activities are: ______

How much time did you need to finish This is my school: this part? ______hours/minutes

______Date: ______I am in grade ______

Check when shown to: ____ Parent(s) ____ Spiritual Leader ____ Register on-line @ JAINA.org

4 PART I: WORD and ends with Shri Mahävir swami, the twenty- fourth Tirthankar. Naturally, there is a continuous link among these twenty-four Tirthankars who flourished in different periods of history in India. It, therefore, means that the religion first preached Jain Philosophy and Practice-2 by Shri Rishabhadev in the remote past was (JAINA Education Series 401-Level 4) preached in succession by the remaining twenty- pg 232-233 three Tirthankars for the benefit of living beings and revival of spirituality. It is difficult to cover the history of Jain religion There is evidence that there were people who were within the scope of this book, but we will attempt worshipping Rishabhadev before Vedic period. It to briefly outline the salient features. has been recorded that King of Kalinga, Indian culture consists of two main trends: in his second invasion of in 161 B.C., Shramanic and Brahmanic. The Vedic traditions brought back treasures from Magadha and in these come under the Brahmanic trend. The Shramanic treasures there was the idol known as -Jina, of trend covers the Jain, Buddhist, and similar other the first Jina (Rishabhadev) which had been ascetic traditions. The Brahmanic schools accept carried away from Kalinga three centuries earlier the authority of the Vedas and Vedic literature. The by King Nanda I. This means that in the fifth Jains and Buddhists have their own canons and century B.C. Rishabhadev was worshipped and his accept their authors. idol was highly valued by his followers. Other Jainism is an ancient independent religion of India. archaeological evidences belonging to the Indus However, it is wrong to say that Bhagawän Valley Civilization of the Bronze Age in India also Mahävir founded Jainism. Jainism is an eternal lend support to the antiquity of the Jain tradition religion; it has always existed, it exists now, and it and suggest the prevalence of the practice of the will always exist in the future. Jainism has been worship of Rishabhadev, the first Tirthankar, along flourishing in India from times immemorial. In with the worship of other . Many relics from comparison with the small population of Jain, the the Indus Valley excavations suggest the achievements of their in enriching the various prevalence of the Jain religion in that ancient aspects of Indian culture are great. Jains are found period (3500 to 3000 B.C.). all over India, and all over world and are known • It is observed that in the Indus Valley everywhere for the strict observance of their civilization, there is a great preponderance of religious practices in their daily lives. pottery figures of female deities over those of male Legendary Antiquity of Jainism deities and the figures of male deities are shown Jainism is an eternal religion. Therefore, there is a naked. prehistoric time of Jainism and there is a historic • We find that the figures of six male time of Jainism. Jainism is revealed in every cyclic deities in nude form are engraved on one seal and period of the universe, and this constitutes the that each figure is shown naked and standing erect prehistoric time of Jainism. In addition, there is a in a contemplative mood with both hands kept recorded history of Jainism since about 3000-3500 close to the body. Since this Käyotsarga (way of BC. practicing penance, as in a standing Prehistoric Period Jain Philosophy and Practice - 2 232posture) is According to Jain scriptures, there were infinite peculiar only to the Jains and the figures are of number of time cycles in the past (no beginning) naked ascetics, it can be postulated that these and there will be more time cycles in future. Each figures represent the Jain Tirthankars. time cycle is divided into two equal half cycles, • Again, the figures of male deities in namely Utsarpini (ascending) Käl (time) and contemplative mood and in sitting posture Avasarpini (descending) Käl. Each cycle is again engraved on the seals are believed to resemble the divided into six divisions known as Äräs (spokes figures of Jain Tirthankars, because these male of a wheel). The Äräs of Avasarpini are reversed deities are depicted as having one face only. While, relative to those in Utsarpini. There are 24 the figures of male deities of Hindu tradition are Tirthankars in each half cycle. Kevalis known as generally depicted as having three faces or three Tirthankars teach religious philosophy through eyes and with a trident or some type of weapon. Sermons, which leads human beings across the • Furthermore, there are some motifs on the ocean of sorrow and misery. Tirthankars are the seals found in Mohen-Jo-Daro identical with those personages who delineate the path of final found in the ancient of Mathura. liberation or emancipation of all living beings from succession of births and deaths. As Mahävir was the last Tirthankar, most The tradition of Tirthankars in the present age philosophers consider Mahävir-swämi as the begins with Shri Rishabhadev, the first Tirthankar,

5 founder of the Jain religion. Obviously, this is a Shravanbelgola (in modern Karnataka State) in misconception. Now, historians have accepted the South India. (322-298 fact that Mahävir-swämi did not found the Jain B.C.), who was then the Emperor of Magadha and religion but he preached, revived and organized was very much devoted to Ächärya Bhadrabähu, the religion, which was in existence from the past abdicated his throne in favor of his son Bindusär, (Anädi Käl). also joined Bhadrabähu’s entourage as a , At present, we are in the fifth Ärä, Dusham, of the and stayed with Bhadrabähu at Shravanbelgola. Avasarpini half cycle, of which nearly 2500 years Chandragupta, the devout ascetic disciple of have passed. The fifth Ärä began 3 years and 3 1⁄2 Bhadrabähu, lived for 12 years after the death of months after the Nirvana of Bhagawän Mahävir in his Guru, Bhadrabähu, in about 297 B.C. After 527 B.C. Bhagawän Rishabhadev, the first practicing penance according to the strict Jain rite Tirthankar, lived in the later part of the third Ärä, of Sanlekhanä, Chandragupta died on the same hill and the remaining twenty-three Tirthankars lived at Shravanbelgola. This Bhadrabähu - during the fourth Ärä. Chandragupta tradition is strongly supported by a large number of reliable epigraphic and literary Jain Philosophy and Practice-2 evidences including both Shvetämbar and (JAINA Education Series 401-Level 4) Digambar traditions. pg 232-233 When the ascetics of Bhadrabähu returned to Patliputra after the end of a twelve-year period of famine, to their utter surprise, they noticed two What facet of Jain History was most significant changes that had taken place during striking to you? their absence. In the first place among the ascetics ______of Magadha, under the leadership of Ächärya Sthulibhadra, the rule of nudity was relaxed and ______the ascetics were allowed to wear a piece of white ______cloth (known as Ardhaphalaka). ______Secondly, the version of sacred books (memorized version – no written book existed) that were ______accepted at the council of Patliputra in their absence, they found some inconsistencies. As a Discuss with your: result, the group of returned from Bhadrabähu’s group did not accept these two new _____Parent(s) things introduced by the followers of Ächärya _____Spiritual Leader Sthulibhadra, and proclaimed themselves as true Jains. Eventually, about 600 years after the Nirvana of Bhagawän Mahävir, Jain religion was Date Completed:______split up into two distinct sects: the Digambar (sky- clad or naked) and the Shvetämbar (white-clad). However, when it comes to the philosophy of Jain sects in India and its significances: Jainism, there is essentially no difference between these two major traditions. Differences are most Jain Philosophy and Practice-2 marked in the rituals only. Both believe in Non- (JAINA Education Series 401-Level 4) violence and Multiplicity of point of view. pg 236-238 Therefore in spite of the differences one can practice Jain way of life with five minor vows of Shvetämbars and Digambars: house holder, and control over four passions with Jains were divided into two groups, Shvetämbar mind, speech and body, maintaining a unity in and Digambar, nearly six hundred years after the diversity. Nirvana of Tirthankar Bhagawän Mahävir. The Differences between Digambars and Shvetämbars: Digambar monks are naked while the Shvetämbar • The Digambars believe that no original monks wear white clothes. The process of the split canonical text exists now. They believe that all the started in the third century B.C. The famous Jain texts were written after last Shruta-Kevali Ächärya, Shruta-kevali Bhadrabähu, predicted a Bhadrabähu’s time, and therefore are incomplete. long and severe famine in the kingdom of The Shvetämbars still preserve a good number of Magadha (in modern ). With a view to avoid what they believe are original scriptures. the terrible effects of famine, Bhadrabähu, along • According to the Digambars, the with a body of 12,000 monks, migrated from omniscient do not take any food. As they destroy Patliputra, the capital of Magadha, to four Ghäti karma, they achieve Anant Virya

6 (infinite energy) and their Audärika Sharira speaking; otherwise they keep the cloth in their changes into Param (supreme) Audärika Sharira hands. They stay in especially reserved buildings (devoid of bacterial decay or deteriorate), therefore known as Upäshrays. They collect food in their they should not have Ashätä-vedniya karma of bowls from the Shrävaks’ houses (called Gochari) hunger The Shvetämbars do not accept this and eat wherever they are staying (called concept. Upäshray). Though the Murtipujak Shvetämbars • The Digambars strictly maintain that are concentrated mostly in Maharashtra, there can be no salvation without nakedness as it Rajasthan, and , they are also found represents the ultimate non-possessiveness. Since scattered all over India. women cannot go without clothes, they are said to be incapable of salvation. The Shvetämbars hold Sthänakaväsi that nakedness is not essential to attain liberation. The Sthänakaväsi arose as reformers. Lonkäshah, a Hence, women are also capable of salvation. rich and well-read merchant of Amdavad, founded However, this is a mute point in this fifth Ärä of this sect in about 1453 A.D well after the regressive time cycle, as no one, man or woman Murtipujak group. He noticed that who were can attain during this Ärä from this Bharat caretaker of Jain temples and performed the rituals Kshetra. were misguiding the common people under the • The Digambars hold that Bhagawän name of religion. He studied the scriptures and Mahävir did not get married. According to the interpreted idol worship as being against original Shvetämbars, Bhagawän Mahävir was married and Jain tenets. This was the preamble to setting up the had a daughter. Sthänakaväsi sect, which came into being as the The images of Tirthankars are not decorated by the non-idol worshippers. Digambars, whereas the Shvetämbars decorate Bhanaji-muni was the first known Muni of that them. In Shvetämbar tradition, the Tirthankar’s sect. The Shvetämbar sect was thus divided into idol represents him in the life of a king, who has two sub- sects. This division was however helpful conquered all his internal enemies. Tirthankar is in dealing an end to the evils of Yatis. not an ordinary king but a king of the spirit. He is Sthänakaväsis introduced strict codes of conduct royal not because of his birth or social status but for their monks in contrast to the lax behavior of for his accomplishment of being Vitaräga. While in the Chaityaväsis. Digambar tradition, Tirthankar’s idol represents The ascetics of the Sthänakaväsi cover their Him after Omniscience (Keval-jnän), a Vitaräga, mouths with a piece of cloth () all the free from all attachments. time. Sthänakaväsi accepted the authenticity of 32 • The Shvetämbar monks wear white of 45 Ägam scriptures of the Shvetämbars clothes, however, the Digambar monks of Murtipujaks. The Sthänakaväsis are also mainly Nirgrantha type are naked, while Brahmachäries at located in Gujarat, Punjab, Hariyana and some level (Ellakas & Sullakas) wear white or Rajasthan. orange cloths. Jain doctrine has been remarkably stable over the Teräpanthi centuries and there have not been any serious The Teräpanthi subsect is derived from the changes or modification and therefore can be said Sthänakaväsi section. Swämi Bhikkanaji Mahäräj to be time tested. This stability is largely due to founded the Teräpanthi subsect. Swämi Bhikkanaji Umäsväti’s Tattvärtha-, written in the 1st was formerly a Sthänakaväsi monk and had been century. This work was written before the initiated by his Guru, Ächärya Raghunätha. Swämi divisions between the Shvetämbars and Digambars Bhikkanaji had differences with his Guru on became final, and thus is accepted by both several aspects of religious practices of branches of Jainism. Sthänakaväsi ascetics and when these took a serious turn, he founded the Teräpantha sect in Shvetämbar Sub Sects 1760 A.D. They consider mercy and charity work The Shvetämbar sect has also been split into two is the social duty of laypeople (Laukik ). main sub sects: Murtipujak and Sthänakaväsi. However the proper way (religious way) to Later a group separated from the Sthänakaväsi consider mercy and charity work is to give to the tradition and identified themselves as Teräpanthi. people who are practicing vows (Virati). The Murtipujak Teräpanthis are very organized under the complete Murtipujak Shvetämbars are the worshippers of direction of one Ächärya. The Teräpanthi sect, like idols. They offer flowers, fruits, sandalwood, etc. the Sthänakaväsi from which it separated in the to their idols and adorn them with rich clothes and eighteenth century, does not worship images. jeweled ornaments. Their ascetics cover their In 1936, this position was passed to twenty-one mouths with a piece of cloth (Muhapatti) while years old Ächärya Tulsi. It was an inspired choice,

7 for this young man was to transform the (1448- 1515 A.D.). This subsect worships sacred Teräpanthi. He traveled to almost every part of books and not the idols. They follow Digambar India. He had shown particular concern for traditional texts and Digambar monks. This group education, putting emphasis on study, research, was very small and was limited to a very small and writing by Teräpanthi monks and by nuns as section of Madhya Pradesh. This group is slowly well. disappearing; they have associated at places with The Jain Vishwa Bhärati that emerged from his tradition. work is an institution for higher education in the Jain field and it is recognized by Government of Jain Philosophy and Practice-2 India as a deemed university. In 1949, he initiated (JAINA Education Series 401-Level 4) the Anu-vrata movement for moral uplift, honest. a pg 236-238 nonviolent, non-exploitive society. Some of its After reading the above excerpt complete members are non- Jains. In 1980, he introduced another innovation with the initiation of the first of the following table: a new order of ‘Saman and Samani. Whilst Check when shown to: dedicated to the life of nuns and monks, they are _____Parent(s) excluded from the prohibitions on traveling in vehicles and on eating at lay people home (alone _____Spiritual Leader in an isolated place if essential) as well as from certain rules incumbent on the full-fledged mendicant. After Ächärya Tulsi, Ächärya Mahäprajnaji holds this position since 2003. SECT (SUB) SECT DESCRIPTION Digambar Sub Sects Shvetämbar Murtipujak The Digambar sect in recent centuries has been divided into the following major sub-sects: Bisapantha, Teräpantha, and Täranapantha or Samaiyapantha. Shvetämbar Sthänakaväsi

Bisapantha The followers of Bisapantha support the Dharma- Digambar Bisapantha gurus, that is, religious authorities known as Bhattärak, who are not Monks, but are the heads of Jain Mathas. Jain Mathas are religious monasteries responsible to collect and preserve Jain Ägams and Digambar Teräpantha to look after the financial affairs of group of temples. As Digambar monks lived outside the cities until at least 5th century, there was the need Digambar Täranapantha to create the Mathas and to have Bhattäraks. Now there are only two or three Mathas and very few Bhattäraks left. The Bisapanthas worship the idols of Tirthankars and deities; they use fresh fruits and Date Completed:______flowers in their temples.

Teräpantha Learn the importance of pilgrimages & places Teräpantha arose in North India in the year 1627 Jain Activity Book A.D as a revolt against the domination and (JAINA Education Series 101-Level 1) conduct of the Bhattärak as they started to act like pg 42 Monks, rather than the religious authorities controlling the Mathas of the Digambar Jains. As a Complete the table below using the above result, in this subsect the Bhattärak are not much reference site and identify these important respected. In their temples, the Teräpanthis install the idols of Tirthankars, and during the worship places on the map provided. they do not use fresh fruits or flowers.

Täranapantha The subsect Täranapantha is known after its founder Tarana-Swämi or Tarana-Tärana-Swämi

8 Complete the following table by writing the most current LOCATION which matches most closely to the ANCIENT NAME given below (could be the same or possibly different)

ANCIENT NAME LOCATION ANCIENT NAME LOCATION

Ayodhya

Ashtapad Kampilyapur

Sametshikhar Ratnapur

Shravasti Hastinapur

Kaushambi Mithala

Varanasi Suryapur

Chandrapuri Dwarka

Kakandi Gimar

Bhadripur Kshatriya-kund

Simhapur Pavapuri

9 Complete the following table by writing the most current LOCATION which matches most closely to the : BIRTH (place of birth), DIKSHA (place of monasticism), NIRVANA (place of liberation)

# SYMBOL BIRTH DIKSHA NIRVANA # SYMBOL BIRTH DIKSHA NIRVANA

1 13

2 14

3 15

4 16

5 17

6 18

7 19

8 20

9 21

10 22

11 23

12 24

LEGEND

SYMBOL...... TIRTHANKAR DIKSHA...... RENOUNCIATION NIRVANA...... LIBERATION

10 MAP OF JAIN PILGRIMAGE AND IMPORTANT PLACES

Complete the following map by identifying the places noted on pages 9 & 10. Other significant places may also be included. Once completed share with your:

_____Parent(s) _____Spiritual Leader 11 Date Completed:______Jain Philosophy:

JAINA Jainism 101: A Religion of Compassion and Ecology (JES 901) pages 32-33

Fundamental Beliefs of Jainism

The following list summarizes the major beliefs: ! In its impure form (a soul with attached ! The universe is without a beginning or an karma particles meaning having Kashäya), each end, and is everlasting and eternal. No one has soul possesses limited knowledge, limited created it and no one can destroy it. perception, limited energy, physical body and its ! Six fundamental substances or entities limitations, and experiences pleasure and pain. known as constitute the universe. Six ! The ultimate goal for the soul is to substances are Soul (Jiva), Matter (Pudgal), achieve liberation from suffering through Principle of Motion (Dharma), Principle of Rest understanding and realization of its pure nature. (Adharma), Space (Äkäsha), and Time (Käl). ! Jainism believes that the proper ! All six entities are eternal. Although they Knowledge of , when combined with total undergo countless changes continuously, they do Conviction and proper Conduct leads the worldly not transform from one substance to another and soul to break the continual binding process of retain their inherent qualities. karma to the soul and attain liberation from karma. ! The soul is the only living substance, ! Jains believe that each living being is a which is consciousness. Every living being is a master of his/her own destiny. They rely a great soul. An infinite number of souls exist in the deal on self-effort and self-initiative for both their universe and they are all unique souls. worldly requirements and their salvation or ! From eternity, every soul is ignorant and liberation. in delusion of its true nature and is also bounded ! The whole truth reality cannot be by karma. observed from a single viewpoint. To understand ! The ignorant and deluded soul, while the true nature of reality, it is essential to remaining in bondage, continues to attract and acknowledge and accept the positive nature of the bind new karma. It is due to karma that the soul multiple perspectives of each situation or idea. migrates from one life cycle to another, and passes This concept is called Anekäntaväda (non- through many pleasure and painful situations and absolutism). suffers. ! Jains do not believe that there is a ! A soul in its pure form (a soul having no supernatural power that does favors for us if we karma attached to it meaning having no Kashäya please him or creates hurdles for us if he is such as; anger, ego, deceit, and greed) possesses displeased. infinite knowledge, infinite perception, infinite energy and power, unobstructed bliss, and no physical body.

JAINA Jainism 101: A Religion of Compassion and Ecology (JES 901) pages 32-33

Of all the key points noted, which ones do you find most valuable? ______

Discuss with your: _____Parent(s) _____Spiritual Leader

Date Completed:______12 Understand Karma Philosophy:

Jain Philosophy and Practice-2 (JAINA Education Series 401-Level 4) pg 180

Introduction

The Doctrine of Karma is a direct outcome of the Karma doctrine is the central theme of Jainism, extension of the age-old and well-established coupled with the concept of soul and its principle "as you sow, so you reap” to the spiritual transmigration in a continuing cycle of deaths and sphere. In other words, this doctrine is nothing but rebirths. Jainism stress that one’s Karma primarily an extension of the physical phenomenon observed regulates the future destiny and course of life of all in every day experience in nature that every action souls. In this concept there is no control from an has a reaction, every effect has a cause and vice all-powerful God who interferes with, or versa. determines, the destinies of living beings, as in According to Karma doctrine, one’s Karma due to some other religions and beliefs. Jainism does not one’s deeds determine the course of life of every believe in such control from an all-powerful God. living being here and hereafter. A pious life leads The position occupied by God in other religions to comforts, contentment, and general well being and faiths as an arbiter of destinies of beings, is in the present life, and rebirth in a higher and position occupied by Karma of the beings in Jain better form of existence. Evil actions result in birth Philosophy. In this process the individual being is in lower forms of existence in future lives and raised to a high pedestal, capable of determining unhappiness or misery, in the present existence. In one’s destiny and competent to write one’s pain short, Karma theory may be summarized as the and pleasures in this life and lives after. “theory of inevitable consequences of one’s The Karma concept and believing in the same, actions.” This doctrine seems to have developed encourages and enforces an ethical behavior in its along with other doctrines about the course of believers. This is not on account of the fear of an events or creation. These include Kälväda all mighty God but for the simple reason that one (doctrine of time) treating time as a determining will have to face the consequences of one’s agent, Svabhäv-väda, (doctrine of Nature) which behavior, good, or bad or indifferent, in this world held the nature of things as sole determinant and or hereafter. Karma doctrine provides satisfactory Niyati Väda (theory of predestination) holding explanation for the otherwise inexplicable destiny as the prime factor, etc. Here it will be divergence in existence, poverty vs. prosperity, sufficient to mention that in Jain thought, true to health vs. sickness, happiness vs. misery, which its non-one-sided (Anekäntavädi) approach, due strikes one at every stage and which is importance is given to all these factors as agents unjustifiably ascribed to an all mighty God, why determining the course of life along with the would God be partial? When these are the doctrine of Karma. However, prime place is given inevitable consequences of the beings own actions. to Karma doctrine as it involves elements of In Jain philosophy all forms of activity in thought, freedom of will of the individual, accountability word or deed with any of the passions (anger, ego,, for one’s deeds (Karma) and is living or active as deceit and greed) together with the resultant opposed to the inert and passive nature of other material particles (Pudgal), which can get attached factors like time, nature and others. to the soul, are covered in the definition of Karma. All the major religious systems originating in Thus, Karma in Jain scheme is a combination of India; , have passions and "complexes of very fine matter, universally accepted and adopted the Karma imperceptible to senses, which enters into the soul, doctrine. Though the emphasis varies, all these causing great changes in it.” major systems give the Karma Doctrine a prime place in the scheme of things spiritual, pertaining Jain Philosophy and Practice-2 to each system. (JAINA Education Series 401-Level 4) pg 180

13

KARMA SCHEMATIC Jain Philosophy and Practice-2 (JAINA and JainPhilosophy 196-197 pages 4) 401-Level Series Education

14 14 Stages of Spiritual Elevation: state of unbiased absorption, then all bonds of (Gunasthänaks) Karma break down. In fact, virtuous meditation Jain Philosophy and Practice-2 entails forgetting all worries, intentions and (JAINA Education Series 401-Level 4) dilemmas and stabilizes the mind. pg 206 Virtuous meditation purifies the mind, speech and body. However, it is of no avail to inflict pain on the body if it is not going to purify the thoughts. One who stabilizes the mind and concentrates on self definitely achieves salvation. Meditation is the only means to stabilize the mind. To do virtuous meditation, it has to be preceded by Swädhyäy. Here Swädhyäy is the cause and meditation is the effect.

One of the parts of Swädhyäy is contemplation (Anuprekshä) and deep contemplation. It involves contemplating about the nature of soul, thinking of the difference between soul and matter, and concentrating on the true self. This leads to meditation. Without the knowledge of what is soul, what is karma, what are the teachings of Tirthankars and similar subjects, how can one engage in virtuous meditation?

Discuss the meaning of the Gunasthänaks Four Kinds of Meditation: Non-virtuous Meditation table depicted above with your: Sorrowful (Ärta Dhyäna) Meditation _____Parent(s) Wrathful (Raudra Dhyäna) Meditation _____Spiritual Leader Virtuous Meditation Righteous (Dharma Dhyäna) Meditation Spiritual (Shukla Dhyäna) Meditation Date Completed:______Ärta Dhyäna (Sorrowful Meditation) Meditations - different types: The word Ärta means sorrow. The Jain Philosophy and Practice-2 thought or activity caused by an outburst and (JAINA Education Series 401-Level 4) intensity of sorrow is sorrowful meditation. In pg 111-113 other words, it is to feel sorry for losing or fear of loosing likeable things or for not getting rid of Meditation in Jain Scriptures dislikable things. It is of the following four types: Meditation (Dhyäna) is the process of Dislike Related (Anishta-samyoga) concentration of the mind on a single topic (Sorrowful Meditation) preventing it from wandering. We are always every It is persistent thought and worry about the moment in meditation; either virtuous or non- removal of disagreeable orients, situations or virtuous. This concentration could arise from events. intense passions like attachment, aversion, hatred, Attachment Related (Ishta-viyoga) animosity, etc. This is not virtuous meditation. (Sorrowful Meditation) Since non-virtuous meditation is a cause of rebirth, It is the constant feelings of anguish on the loss of it is worthy of rejection. On the other hand, if it some likeable object or person, such as wealth, arises from the search for the truth and from spouse or child, and the preoccupation to recover absolute towards worldly affairs, it is the lost objects. virtuous meditation. It is the cause of spiritual Suffering Related (Vedanä) good and liberation, so worthy of acceptance. It (Sorrowful Meditation) can be practiced by a person with a physical It is having persistent desire for less suffering. This constitution who can keep his thought activity is thinking of getting rid of or remedying agony from drifting and concentrate solely on the nature and malady. of self. When the soul gets rid of all auspicious and Desire Related (Nidäna) inauspicious intentions and dilemmas and attains a (Sorrowful Meditation)

15 It is having persistent desire for better future Righteous meditation is of four types. (Note that pleasures and comforts. One doing religious Vichaya means thinking or Vichär) activities hoping to obtain material pleasure as the Doctrine Oriented (Äjnä-vichaya) fruits of these activities is called desire related (Righteous Meditation) sorrowful meditation. It is contemplation about reality as described in the Raudra Dhyäna (Wrathful Meditation) scriptures. Äjnä means whatever an all- knowing The Sanskrit word Raudra, means wrathful (harsh, omniscient has said about religious truth is correct lacking mercy). The meditation involving and true. One should not raise any doubts about inclement thoughts is called inclement or wrathful them. Instead, one should think that it is possible meditation. In other words, one becomes happy by that because of degrading time, the absence of an performing sinful acts. Based on the cause, omniscient person, low caliber of my intellect, or wrathful meditation has been divided into four any such reasons, I cannot comprehend the said types: religious truth but it is the truth. Omniscient Violence Enchantment (Himsä-änand) Bhagawän has no reason to tell anything untrue. (Wrathful Meditation) To think this way is called doctrine oriented It involves thoughts of enchantment (delight) righteous meditation (Äjnä Vichaya Dharma generated by teasing, hurting and/or killing Dhyäna). animals and other living beings. Cruel, angry, Suffering Oriented (Apäya-vichaya) immoral, non-religious and passionate people (Righteous Meditation) indulge in such meditation. Violence enchantment To think of the nature of unhappiness and misery meditation also includes contemplation about as generated by defilements like attachment,, hate, revenge, planning to beat or kill someone and strong desire for worldly pleasure and then to think enjoying visions of deadly war scenes. about how to get rid of the defilements, is called Untruth Enchantment (Mrushä-änand) universal suffering oriented righteous meditation (Wrathful Meditation) (Apäya Vichaya Dharma Dhyäna). It is thoughts involving false imagination stained Karmic Fruition Oriented (Vipäk-vichaya) with sinful intentions. A person with this type of (Righteous Meditation) meditation takes delight in a variety of intentions To think that whatever pain or misery I suffer at and alternatives based on untruth. every moment, wherever I move in the cycle of Stealing Enchantment (Chaurya-änand) birth and death in worldly life, whatever ignorance (Wrathful Meditation) I suffer are the results of my own deeds (Karma). I It involves thoughts of ways to steal and must practice equanimity during the fruition of misappropriate other’s wealth or beautiful things. different kinds of Karma so that new karma are not Protection and Preservation of property acquired. I must perform austerities to get rid of (Parigraha-änand) the existing Karma. This is karmic fruition (Wrathful Meditation) oriented righteous meditation (Vipäk Vichaya It is contemplation about schemes of accumulation Dharma Dhyäna). of material wealth and the means of material Universe Oriented (Samsthäna-vichaya) comforts. (Righteous Meditation) Summary of above two types of Dhyäna It is contemplation about the nature and structure Sorrowful and wrathful meditations hinder of the universe. There are three worlds in the spiritual uplift. They obscure the attributes of soul. universe. They are the upper world, middle world They cause the natural disposition of self to and lower world. These three worlds are filled with disappear and initiate corrupt dispositions. Both living (Jiva) and non-living () elements. The these meditations are inauspicious and lead to an transmigratory soul has gone through all these undesirable destination by accumulating more three worlds since beginningless time. As a result Karma. They are not related to spiritual of the fruits of one’s own past deeds, the soul has advancement in any manner. been going through the infinite cycle of birth and death. This has happened due to ignorance, false Dharma Dhyäna beliefs, and not understanding the truth and reality. (Righteous and Religious Meditation) To think this way is called universe oriented Contemplation about devotion beneficial to self righteous meditation (Samsthäna Vichaya Dharma and others, and proper conduct is righteous Dhyäna). meditation. It is one for the purification of the Shukla Dhyäna soul. By practicing this meditation in all of its (Spiritual and Purest Meditation) aspects right faith, right knowledge and right The concentration achieved by an immaculate conduct are attained, and karma start to shed. mind is the spiritual meditation. Spiritual meditation occurs to very highly progressed

16 spiritual souls. It occurs at the 11th, 12th, 13th and association with the body. All activities (of the 14th stages of spiritual progress (11, 12, 13, and 14 space points of the soul) cease in this meditation. Gunasthänas). The highly spiritual soul has either Thus the influx of even the pleasant feeling suppressed or removed all deluding karma. This pertaining (Shätä Vedaniya) Karma is stopped. meditation is of four types as mentioned below. It Finally, all karma are shed and the soul attains consists of four states: Multi aspect (Pruthaktva- salvation. At the end of this meditation, the soul vitarka), single aspect (Ekatva-vitarka), subtle obtains nirvana. The Soul becomes free of all activity (Sukshma-kriyä Apratipäti) and absorption karma, reaches the permanent adobe of in self (Vyuparat-kriyä Anivritti). Vitarka means (Siddha Loka) and resides in pure happiness scriptural text or Sutra. A person who is in 11th forever. and 12th Gunasthäna and is versed in the Purva According to Jain Scriptures, Shukla Dhyäna is not texts performs the first two Shukla Dhyäna. There possible here on this planet at present time. Some are exceptions possible like Mäsatusa and misinterpret Shukla Dhyäna as a meditation of , even though not versed in the Purva, bright white color. However, here Shukla does not can engage in Shukla Dhyäna. Only Kevali (13th mean white but pure and it involves the meditation or 14th Gunasthäna) can engage in the last two of the self (soul). Maximum time, one can be in subtypes of Shukla Dhyäna. meditation is less than 48 minutes. Multi Aspect Spiritual Meditation Conclusion: (Pruthaktva-vitarka) Meditation means the process of concentration of It is performed by an aspirant with scriptural the mind on a single topic. Meditation purifies the knowledge. Here the aspirant is attempting to body, speech and mind and most importantly the attain the spiritual stages of subsidence or soul. It is of no avail to inflict pain on the body destruction of the conduct deluding Karma. The without purifying thoughts. One who stabilizes the aspirant concentrates upon the three modes - mind and concentrates on the self definitely origination, cessations, and continuity - of a achieves salvation. There are four kinds of particular substance (one of Shad Dravya). This meditations - sorrowful, inclement, righteous and type of meditation involves shifting of attention spiritual. Sorrowful and inclement meditations are between the meaning, word and activity of the inauspicious and make the soul wander in the aspects of the substance. Hence, it is called multi transmigratory state with resultant suffering of aspect meditation with shifting. This meditation innumerable births and deaths. Righteous suppresses or eliminates conduct - deluding Karma meditation is of an auspicious type. Spiritual (Chäritra Mohaniya). meditation occurs at a very high level of spiritual Single Aspect Spiritual Meditation growth of the soul and it ultimately ends in (Ekatva-vitarka) salvation - nirvana of the soul. Now the soul lives It is contemplation on a single aspect of reality on in permanent happiness in a pure state forever. the basis of scriptural knowledge by an aspirant One should not be misled that physical exercises, who is in the delusion free (Kshina-moha) spiritual Äsana and similar health improving activities, are stage. The aspirant concentrates on one particular Dharma Dhyäna. However, good health for good form, word, or activity of the aspect of a substance spiritual practice is desirable. Dharma Dhyäna is without shifting. Such meditation is the single essentially a spiritual contemplation. aspect stage of spiritual meditation. This meditation eliminates the four destructive (Ghäti) Jain Philosophy and Practice-2 karma, namely perception obscuring, knowledge (JAINA Education Series 401-Level 4) obscuring, deluding and obstructing Karma. Thus, pg 111-113 it leads to omniscience. Subtle Activity Spiritual Meditation (Sukshma-kriyä Apratipäti) What is Preksha Dhyän? It is performed by an omniscient who has eliminated the gross activities of body, speech and ______mind, and has only subtle activities. Here the ______association of soul with body causes only subtle ______movements of the space-points of the soul. Hence, it is called the subtle activity stage of spiritual ______meditation. ______Absorption in Self Spiritual Meditation ______(Vyuparat-kriyä-anivritti) It is performed by an omniscient that eliminates ______even the slightest activity of the soul in spite of its ______

17 TYPES OF MEDITATION

MEDITATION TRANSLATION AFFECT UPON THE SOUL FREQUENCY NAME (MEANING) (DESCRIPTION OF MEDITATION) Mon Tues Wed Thu Fri Sat Sun

Ärta Dhyäna Sorrowful Meditation Non-Virtuous: Soul Obscurring 1. Anishta-samyoga 1. Dislike Related 1. 2. Ishta-viyoga 2. Attachment Related 2. 3. Vedanä 3. Suffering Related 3. 4. Nidäna 4. Desire Related 4.

Raudra Dhyäna Wrathful Meditation Non-Virtuous: Soul Obscurring 1. Himsä-änand 1. Violence Enchantment 1. 2. Mrushä-änand 2. Untruth Enchantment 2. 3. Chaurya-änand 3. Stealing Enchantment 3. 4. Parigraha-änand 4. Property Protection 4.

Dharma Dhyäna Righteous Meditation Virtuous: Soul Purifying 1. Äjnä-vichaya 1. Doctrine Oriented 1. 2. Apäya-vichaya 2. Suffering Oriented 2. 3. Vipäk-vichaya 3. Karmic-Fruition Oriented 3. 4. Samsthäna-vichaya 4. Universe Oriented 4.

Shukla Dhyäna Spiritual Meditation Virtuous: Soul Purifying 1. Pruthaktva-vitarka 1. Multi-Aspect 1. 2. Ekatva-vitarka 2. Single-Aspect 2. 3. Sukshma-kriyä Apratipäti 3. Subtle-Activity 3. 4. Vyuparat-kriyä-anivritti 4. Self-Absorption 4. (11th, 12th, 13th, 14th Gunasthänaks)

Meditation (Dhyäna) is the process of concentration of the mind on a single topic which then prevents the mind from wandering. We are always every moment in meditation; either virtuous or non-virtuous. This concentration could arise from intense passions like attachment, aversion, hatred, animosity, etc. This is not virtuous meditation. Since non- virtuous meditation is a cause of rebirth, it is worthy of rejection. On the other hand, if it arises from the search for the truth and from absolute detachment towards worldly affairs, it is virtuous meditation. It is the cause of spiritual good and liberation, so worthy of acceptance. It can be practiced by a person with a physical constitution who can keep his thought activity from drifting and concentrate solely on the nature of self. When the soul gets rid of all auspicious and inauspicious intentions and dilemmas and attains a state of unbiased absorption, then all bonds of Karma break down. In fact, virtuous meditation entails forgetting all worries, intentions and dilemmas and stabilizes the mind.

After reading the passages above, discuss and explain the types of meditation, how you propose to implement the practice*, and complete the table by filling the circles, with guidance from your:

_____Parent(s) _____Spiritual Leader

Date Completed:______

(*Hint: consider the JWOL Appendix 1 following PART III WITNESS of this workbook) 18 PART II: WORSHIP

Prayers (Stuties) Jain Activity Book (JAINA Education Series 101-Level 1) pages 20,21,25,26,27

PRAYER RECITE MEANING After reading and learning the prayers below, complete the table, while observing how these prayers affect your mood and feelings. Share and discuss the benefits of prayer with your:

Chattari Mangalam _____Parent(s) Maitri Bhavana _____Spiritual Leader

Asatyo Mahe Thi Date Completed:______

(*Hint: consider the JWOL Appendix 5 following PART III WITNESS of this workbook)

19 20 attachment towards worldly matters), Understand the significance of Navkär Mantra (liberated souls), Ächäryas (heads of Sädhus and Sädhvis), Upädhyäys (those who teach scriptures Namo Arihantänam: and Jain principles to the followers), and all I bow down to Arihanta, (Sädhus and Sädhvis (monks and nuns, who have voluntarily given up social, economical and family Namo Siddhänam: relationships). Together, they are called Pancha I bow down to Siddha, Paramesthi (The five supreme spiritual people). In this Mantra we worship their virtues rather than Namo Äyariyänam: worshipping any one particular entity; therefore, I bow down to Ächärya, the Mantra is not named after Lord Mahävir, Lord Pärshva- Näth or Ädi-Näth, etc. When we recite Namo Uvajjhäyänam: Navakär Mantra, it also reminds us that, we need I bow down to Upädhyäy, to be like them. This mantra is also called Namaskär or Namokär Mantra because in this Namo Loe Savva-Sähunam: Mantra we offer Namaskär (bowing down) to these I bow down to Sädhu and Sädhvi. five supreme group beings. Recitation of the Navakär Mantra creates positive vibrations around Eso Pancha Namokkäro: us, and repels negative ones. These five fold reverence (bowings downs), The Navakär Mantra contains the foremost message of Jainism. The message is very clear. If Savva-Pävappanäsano: we want to be liberated from the cycle of life and Destroy all the sins, death, we need to renounce worldly affairs by becoming a monk or a nun. This is just the Manglänancha Savvesim: beginning. If we stay on the right path, we will Amongst all that is auspicious, progress to a higher spiritual state, Kevali or Arihanta, and ultimately proceed to become Padhamam Havai Mangalam: Siddha after nirvana (liberation from the cycle of This Navakär Mantra is the foremost. birth and death). The goal of every soul is to become a Siddha. The Navakär Mantra is the most important mantra in Jainism and can be recited at any time. While Jain Philosophy and Practice-1 reciting the Navakär Mantra, we bow down to (JAINA Education Series 302-Level 3) Arihanta (souls who have reached the state of non- page 1

21 Namo Arihantänam I bow down to the Arihantas (To defeat my inner enemies)

Namo Siddhänam I bow down to the Siddhas (To attain liberation)

Namo Äyariyänam I bow down to the Ächäryas (To control my desires)

Jainism I –Basics of Jainism pages 18-19

22 Namo Uvajjhäyänam I bow to the Upädhyäys (To learn and meditate)

Namo Loe Savvasähunam I bow down to all Sädhu and Sädhvis (To lead a simple life)

Eso Pancha Namukkäro I bow down to all five supreme beings Savva Päva Ppanäsano Which destroy all my sins Mangalänancha Savvesim Amongst all that is holy, Padhamam Havai Mangalam Navakär Mantra is the holiest.

How do the prayers affect you? If so why? ______

Do you like one more than any of the Discuss the value and meaning of the others? prayers with your: ______Parent(s) ______Spiritual Leader ______Date Completed:______

23 They are different from me, therefore, I discard Learn about twelve reflections (Bjainhävanäs) attachment for all these things.” Ashuchi Bhävanä: Impurity of body Jain Philosophy and Practice-2 “This body is made up of impure substances. (JAINA Jain Philosophy JES401 Level 4 Book) Impure substances are nourishing it. I will discard pages 96-99 my attachments for this body and engage myself in self-discipline, renunciation, and spiritual Bhävanä (Reflections) endeavors.” Jain religion puts a significant emphasis on the Äsrava Bhävanä: Inflow of karma thought process of a human being. A person’s Thinking on inflow of . All causes that behavior and his actions are the reflection of his create the inflow of karmas should be discarded. internal thoughts. It is not only the action but also Samvar Bhävanä: Stoppage of karma intention behind the action results in the Samvar means blocking the inflow of karmas. One accumulation of Karma. Hence, one should be must contemplate on Samiti, Gupti, -dharma very careful about his thoughts, and the subject etc. One must carry out these activities and try to matter of his thought. reduce or stop new bondage of karma. To make room for pure thoughts, and to drive out Nirjarä Bhävanä: Eradication of karma the evil ones, Jainism recommends reflecting or Nirjarä means to shed off whatever karmas we meditating on the twelve thoughts known as the have. One must think of the benefits that accrue Twelve Bhävanä (Anuprekshä), or Reflections. from each of the 12 kinds of or the The Twelve Bhävanäs cover a wide field in austerities, which cause Nirjarä. One must Jainism. They are designed to serve as an aid to contemplate on these austerities in order to destroy spiritual progress leading to the path of sins. renunciation. They are reflections upon the Lokasvabhäva Bhävanä: The nature of cosmos fundamental facts of life. They stop entry of new Lokasvabhäva means one must contemplate on the karmas as well as eradicate old karmas while one three Lokas, namely: 1) the upper world, 2) the is engaged in these reflections. The followings are middle world, 3) the lower world, and also the main twelve Bhävanäs or Contemplation whole universe filled with souls and Pudgals (matters) Twelve Main Bhävanäs Bodhidurlabh Bhävanä: Rarity of enlightenment One must contemplate on how difficult it is for the Anitya Bhävanä: Impermanence souls that are wandering aimlessly in the four All external substances including the body are stages of existence in the Sansär to attain the Jin transitory (Anitya). They are perishable and dharma. There should not be even the slightest therefore, we should not have attachment for them. negligence in observing the religion propagated by Asharan Bhävanä: Helplessness the Jin.” Human beings are experiencing tremendous Dharma Bhävanä: Religion agitation. When death occurs and the soul has to “Oh: Arihanta Bhagawän, the omniscient, has leave the body there is no one who can save a Jiv expounded an excellent Shruta Dharma and who is helpless. Wealth, family etc. have to be Chäritra Dharma. I will engage myself in these given up at such a time. No worldly things can Dharma.” One should carry out this contemplation provide refuge so why should we depend upon again and again. them. However, there are four auxiliary Bhävanäs that Sansär Bhävanä: Cycle of life and death represent the positive means of supporting the Five In the cycle of Sansär, i.e. birth and death, mother Vows. They are intended to develop purity of can become wife; wife can become mother; and an thought and sincerity in the practice of religion. enemy can become a friend; etc. How futile is the They play very important role in the day-to-day world? We should not have any attachment for it. life of a householder and these reflections can be Ekatva Bhävanä: Solitariness practiced very easily. Adopting these Bhävanäs in “I am alone, I was born alone, I will die alone, I daily life can make a person very virtuous. am sick alone, I have to suffer alone, I have to experience the karmas, which I have acquired Jain Philosophy and Practice-2 alone.” Therefore, one should be cautious and keep (JAINA Education Series 401-Level 4) away from attachment and hatred. page 102 Anyatva Bhävanä: Otherness of the body “This body is transitory and it is different from me. After reading the above, complete the I am the soul, which is not perishable. The body is perishable and wealth and family are not mine. summary table below:

24 BHÄVANÄS DESCRIPTION MEANING Jain temple Rituals: Jain Philosophy and Practice-1 Anitya Impermanence (JAINA Education Series 302-Level 3) page 32 Asharan Helplessness

Sansär Cycle of Life and Death TEN RITUALS OF THE TEMPLE (Dasha-Trik)

Ekatva Solitariness RITUAL NAME MEANING

Anyatva Otherness of the Body 1 Nissihi RENUNCIATION

Ashuchi Impurity of Body 2 Pradakshina CIRCUMAMBULATION Äsrava Inflow of Karma (going around the Jin’s idol)

Samvar Stoppage of Karma 3 Pranam SALUTATION

Nirjarä Eradication of Karma 4 Puja WORSHIP Lokasvabhäva Nature of the Cosmos

Bodhidurlabh Rarity of Enlightenment 5 Avastha-chintan CONTEMPLATION (various states of the Lord) Dharma Religion 6 Dishatyag CONCENTRATION (upon the Jin’s idol) What meaning do these Bhävanäs have for you? 7 Pramarjana CLEANING (the floor before sitting) ______8 Alambana MENTAL SUPPORT ______9 Mudras MEDITATION POSTURE

What do these Bhävanäs do? 10 Pranidhana MEDITATION ______Why are these these rituals performed? ______Discuss the meaning of the Bhävanäs table depicted above with your: Discuss the reasons with your: _____Parent(s) _____Parent(s) _____Spiritual Leader _____Spiritual Leader

Date Completed:______Date Completed:______

25 Understand the meaning of Chaityavandan:

Pratikraman with English Translation and Explanation pages 80-81

Discuss the meaning and significance of the Chaityavandan with your:

_____Parent(s) _____Spiritual Leader

Date Completed:______

26 PART III: WITNESS Daily Practices

Choices. Through life many opportunities come and guided by decerning intellect we are able to cleanse the impressions left on the soul called sanskaras of the past by choosing an illuminated path and creating a new mindset which then evokes certain sentiments within us which we favor and practice. By incorporating knowledge (the teachings), yoga (the meditation), dharna (the congruence of thoughts,words, & action) , and service (the sharing with others) the Jain Way of Life embraces Non-Violence, Non-Possessiveness and Non-One-Sidedness by bringing harmony, balance and peace for one and all. At this Stage IV level we find ways to manifest:

Non-Violence:...... Practice Meditation Non-Possession:...... Promote Conservation Non-One-sidedness:...... Volunteer Services

By completing the matrix below using the tables, charts, appendices and explanations which follow, the hope to crystallize daily routines into a profoundly meaningful reverent way, embodies the spirit of: FAITH KNOWLEDGE CONDUCT

This matrix generally provides a guide of how to incorporate the principles outlined and discussed in this workbook into daily practice throughout your life’s journey. You may find other even more relevent pactices by which to fill in the matrix (see Table I after Appendices). The idea remains always though, to adopt and live the principles.

PRINCIPLE TO THOUGHT WORD ACTION PERFORMED RESULT PRACTICE ENTERTAINED SPOKEN OCCURRING

NON-VIOLENCE ‘Mean what you say, “I honestly believe” TRUTHFULNESS TRUSTWORTHY Say what you mean’

NON-POSSESSION ‘Let’s not rob someone of “I’ll be there” RELIABILITY LOYAL their time and be late’

NON-VIOLENCE ‘Hi there...’ “Good to see you” COMPASSION FRIENDLY

NON-POSSESSION ‘...do a good turn daily’ “Pleasure to be of VOLUNTEER SERVICES HELPFUL service”

NON-ONE-SIDEDNESS ‘...do unto them what you “I’m sorry” “GOLDEN RULE” COURTEOUS want them to do unto you.’

NON-VIOLENCE ‘How unlucky’ “I feel for you” EMPATHIC KIND

NON-ONE-SIDEDNESS ‘I’ll listen’ “I understand your RESPECTING OTHER OBEDIENT perspective” VIEWPOINTS

NON-VIOLENCE ‘Good attitude’ “Sure anytime” MEDITATION CHEERFUL RELAXATION

NON-POSSESSION ‘Let’s save energy’ “Please turn off the RECYCLE THRIFTY lights when leaving’ CONSERVATION

NON-VIOLENCE ‘I can do this’ “Yes I can” CONFRONTING DANGERS BRAVE

NON-VIOLENCE ‘No alcohol for me’ “Sparkling water is SERVICE TO SELF CLEAN just fine” 27 ALL THREE JEWELS ‘I’m a peaceful soul’ “” PRAYER REVERENT You may start these daily practices by selecting at least one principle, and resolving to complete. Often a communal event promotes such activities as described in the Matrix above, through civic re-enforcement like during the celebration times, as noted below in the Table created by the Jain Center of Greater Boston.

Each of the 14 activities demonstrates one of the Three Jewels paramount in the Jain Way of Life. For example:

THREE JEWEL DAILY PRACTICE ACTIVITY

Non-Violence Practice Meditation 1, 2, 7, 8, 10, 11, 13

Non-Possession Promote Conservation 3, 4, 5, 6, 9

Non-One-Sidedness Volunteer Services 12

28 For additional practice implementation ideas, another approach you might consider is using the following “Score Card” developed by the JCGB Pathshala Level 5B/6 in 2005, which translates the Three Jewels in Jainism into Five Jain Way of Life (JWOL) Categories as follows:

Non-Violence:...... Practice Meditation...... My Mind - My Body & My Spirituality

Non-Possession:...... Promote Conservation...... My Things & My Consumption

Non-One-Sidedness:...... Volunteer Services...... My Life / My World

Each JWOL Category expands into a much more detailed table (see attached Appendices 1-5)

Jain Way of Life is a life full of happiness, challenge, discovery, and spiritual growth. JWOL is living a life grounded in thoughts, words, and actions of core Jain principles of:

Non-Violence: in our diet, speech, and thoughts.

Non-Possessiveness: where we balance our possessions and desire for them.

Non-Absolutism: where we strive to keep our mind open and understand other views.

This workshop will help you measure your JWOL progress. By taking this simple self-evaluation test you can determine your JWOL state of mind and practice. This exercise will expand your awareness and stimulate your mind in thinking about ways to live and promote a Jain Way of Life.

This is how the self-evaluation works: 1. The evaluation is divided into 5 main categories namely: My Mind/My Body, My Things, My Consumption, My Life/World and My Spirituality. Each category is further divided into sub-categories. 2. During the workshop each category will be demonstrated with live skits and multi-media presentations. 3. As each category/sub-category is presented, mark the appropriate level (1 – 5) on this card. 4. At the end of the workshop you can examine your progress in each category and think about ways of achieving a higher level in each category daily.

Project Members: Students of JCGB Level 5B/6 Tarang Gosalia, Amit Jain, Monica Jain, Priyanka Jain, Nimit Mehta, Nirav and support from other members); Coordinators: Prakash Teli, Vijay Savla, Yogendra Jain.

For more information please contact: [email protected] or [email protected].

Visit www.jcgb.org to get a copy of evaluation and scorecard. 29 ! A living being with five senses (animals, Practice Meditation: birds, and fish etc.) feels maximum pain and their destruction involves greater violence. At the same So the JWOL ScoreCard enables you to time, killing many-sensed beings has greater progressively advance at your own pace negative impact on the environment. overtime. ! A living being with one sense (plants and vegetables) feels minimum pain and its destruction involves minimum violence and it produces a RELAXATION TIME minimum negative impact to the environment. MEDITATION AMOUNT Hence, Jainism advocates and is against raising animals for food for ethical, spiritual, as well as environmental reasons. MIND RELAXATION All Jains believe in vegetarianism and most Jains are vegetarians. Hence it is of no value to the Jain YOGA EXERCISES community at large to discuss the cruelty to MEDITATION animals and death inflicted by the meat industry. However a majority of Jains consume dairy BREATHING products and because animals are not directly killed during the milking operation, these Jains SILENCE justify that their consumption of dairy products is not in violation of the fundamental principle of . (from JWOL Appendix 1) This may be true in olden times because at that time the cows were treated as a part of the family and only excess milk was consumed by the people Please try for 1 week, and then discuss the after feeding their calves. Also the crop production meaning and value of the Practice with was not enough to feed the entire population. But even this practice may raise a moral issue because your: all animal use involves treating animals as our property, our slaves. _____Parent(s) However, the output of modern agricultural production is such that it can feed the entire world _____Spiritual Leader several times over. Also the dairy industry is commercialized. Dairy cows are treated as milk Date Completed:______producing machines. The dairy industry wants the maximum output of milk with minimum expense. It inflicts terrible cruelty on cows. Promote Conservation: As there is a huge demand for dairy products, the modern dairy industries have to raise animals on a JAINA Jainism 101: mass scale. Raising large numbers of animals for A Religion of Compassion and Ecology food creates a significant ethical problem and (JES 901) environmental imbalance because it involves a pages 68-72 significantly greater use of natural resources than for the equivalent amount of plant food. The SPIRITUAL PRACTICES cruelty to animals and the impact on the environment by this industry is unimaginable. Survival of Life vs. Ethical Living It is not possible to sustain human life with Ethical Living and Dairy Product absolute non-violence and absolute non- The following list summarizes some of the Himsa possession. To live a life one needs to eat organic inflicted on animals used in the production of dairy food which is a life by itself. Also one needs products. These problems exist in the large factory minimal clothes and shelter. Hence the destruction farm in the U.S. or Europe as well as in the small of one or the other form of life and limited dairy farm in India (or anywhere else in the possession are essential for human survival. The world). I speak from experience; I have visited goal of Jainism is to minimize the negative impact several large dairy farms in USA and many small of our existence to other living beings and dairy farms in India and observed these practices. environment. ! Milk cows are kept pregnant all the time. Jainism states: They are subject to artificial insemination and

30 other practices that ensure the maximum meat and dairy industry is 230,000 pounds per production of milk. second, polluting our land, air and water systems. ! Approximately 80% of baby calves are 2. Greenhouse effect sold to the veal or beef industry, where they are The world's 1.3 billion cows annually produce 100 slaughtered in six months to three years in the million tons of methane, which is a powerful west. Sometimes, farmers let the male calf die of greenhouse gas and traps 25 times as much solar hunger as practiced in several villages of India (I heat as carbon dioxide. have observed this practice in our holy city of 3. Water Consumption Palitana). Livestock (cattle, calves, hogs or pigs) production ! Milk cows are sold to slaughterhouses accounts for more than half of all the water after five to six years of age when their milk consumed in the USA. To produce one lb of meat, production yield drops more than 30% (this is true an average of 2,500 gallons of water is used, while in India more than 95% of the time). The life one lb of potato, wheat or rice requires an average expectancy of a dairy cow is 15 to 20 years. of 50 to 250 gallons of water. ! Hormones and antibiotics are fed or 4. Land Usage injected daily to increase the milk yield (except – A third of the surface of North America is devoted organic dairy farms). Almost all small dairies in to grazing. Half of American croplands grow India also use hormones and antibiotics. livestock feed for the dairy and meat industries. In Because the cows are kept continually pregnant the USA, this represents 220 million acres of land, and are fed or injected daily with hormones and in Brazil 25 million acres, and half of the forests in antibiotics, they produce about six to seven times Central America have been deforested for more milk than what they would produce normally livestock production. and naturally (about 80 years ago). In this way, 5. Impact on Health farmers try to meet the growing demand of dairy Over the past more than 25 to 50 years of medical products without increasing the number of cows. study indicated that consumption of meat and To produce very large quantity of milk in a day, dairy products is associated with the major causes the cow!s body needs to work very hard. After of disease and death among middle and upper class about five years of this intense stress, the cow!s people around the world: heart disease, diabetes, body breaks down and her milk production yield colon cancer, prostate cancer, and even fractures. drops significantly. At this time she is sent to a Some studies have show that as milk consumption slaughterhouse legally in western world and in increases, fractures actually increase, which most cases illegally in India. There exist many shows, contrary to advertising, that consuming illegal slaughterhouses in India. I have visited few calcium in milk does not protect people. of them in and other places. Less than “Not only meats, but also dairy foods, contribute 1.0% cows end-up in the cow shelter place called to the high fat and cholesterol diets which are “Panjarapol” in India. major causes for heart disease and type 2 diabetes”. “Dairy foods are linked to prostate Organic Dairy Farm: cancer and the development of type 1 diabetes”. The Organic dairy farm is generally smaller than Jain Way of Life the huge factory-style farm. It does not use The Jain Way of Life is very ethical and it also antibiotics, pesticides, and hormones on the cows. respects and honors the Earth and the There are no milk additives added into the milk. Environment. Our scriptures indicate that we need However, these farms also keep the cows to practice our religion based on time, place and continually pregnant, sell approximately 80% of the environment that we live in. calves to the veal industry, and cows are sold to A cow is slaughtered immediately in meat slaughterhouse after five or six years. Therefore, production, while the cow is tortured (kept organic milk is almost as cruel as regular milk. pregnant, fed or injected with hormones and antibiotics) during milk production cycle and Ethical and Ecological Impact by Dairy Industry almost all dairy cows are slaughtered after five or The following data summarizes the magnitude of six years of their life even though their life cruelty and the impact on the environment. These expectancy is 15 to 20 years. It seems that the data are taken either from USDA or other similar cruelty that exist in milk production is as bad as of sources. meat production. 1. Waste Released in Environment From the point of view of an environmental In the USA alone, more than 500,000 cows and degradation, all animal based products milk, hogs and 24 million chickens are killed every day. leather, silk, and wool cause significant harm to Waste released into the environment by the US the environment relative to the plant base products.

31 Both Shvetämbar and Digambar sects use milk and milk products in temple rituals. This is an ancient CONSERVATION EFFECT tradition. We should reevaluate the usage of dairy PRACTICE products (ghee for ärati, milk and sweets for pujä etc.) in the temple rituals under the new RECYLE technological environment. Our scriptures indicate that no tradition is to be followed blindly. The ENERGY highest Jain principle of non-violence (hurting or killing of five sensed animals) should not be TIME compromised under any circumstances. Milk and other products represent certain religious JAINA Jainism 101: symbols in . However, the product we A Religion of Compassion and Ecology use in the rituals must be of a non- violent source. (JES 901) The intention of our rituals is to inspire us to grow pages 68-72 spiritually. The net outcome of the rituals should Choose three ways for conservation for 1 result in the reduction of our ego, greed, anger, lust, and attachments. Milk and other dairy month each, and then discuss the meaning products, which involve violence, can not help us and value of the Practice with your: to grow spiritually. In our rituals, we should substitute the regular milk _____Parent(s) with simple water or soya bean or almond milk, _____Spiritual Leader vegetable oil for ghee which is used in Deevo, dry nuts for various types of sweets, and we should serve only vegan meals during any religious Date Completed:______function. Please remember that if we consume dairy Volunteer Services: products for our personal use we are responsible individually for our actions and the resulting Service is among the greatest good and karma or sins. However if we use the dairy products in the temples and religious functions, it through service to: Self, Community, is considered that the entire community commits Nation and the World you learn the the sin. For this reason we do not use root “Golden Rule” to live Compassionately & vegetables in religious programs even though more than 95% of Jains of North America consume root Empathically. vegetables at home. Almost all Jain youth (YJA and YJP youth) of North America accept the fact that extreme cruelty SERVICE HOURS FREQUENCY to cows exist in the dairy industry and that the DESCRIPTION Mon Tues Wed Thurs Fri Sat Sun usage of dairy products in religious functions grossly violates our basic principles of Ahimsa. About 15% of Jain youth are vegan. Our youth will appreciate such changes in our rituals. The New York Times reports that - mostly for ethical reason, more than six million Americans are vegan.

“One should not injure, subjugate, enslave, torture or kill any living beings including animals, living “Just as you do not like misery, in the same way organism, and sentient beings. This doctrine of others also do not like it. Knowing this, you should Non-Violence (Ahimsa Dharma) is immaculate, do unto them what you want them to do unto you.” immutable and eternal." Mahävira (Bhagavati Arädhanä, 780)

Mahãvira (Achäranga Sutra, Ch. 4) Discuss the meaning and value of the “Just as you do not like misery, in the same way Service with your: others also do not like it. Knowing this, you should _____Parent(s) do unto them what you want them to do unto you.” _____Spiritual Leader Mahävira (Bhagavati Arädhanä, 780) Date Completed:______

32 APPENDIX 1 33 APPENDIX 2 34 APPENDIX 3 35 APPENDIX 4 36 APPENDIX 5 37 TABLE I

PRINCIPLE TO THOUGHT WORD ACTION PERFORMED RESULT PRACTICE ENTERTAINED SPOKEN OCCURRING

NON-VIOLENCE TRUSTWORTHY

NON-POSSESSION LOYAL

NON-VIOLENCE FRIENDLY

NON-POSSESSION HELPFUL

NON-ONE-SIDEDNESS COURTEOUS

NON-VIOLENCE KIND

NON-ONE-SIDEDNESS OBEDIENT

NON-VIOLENCE CHEERFUL

NON-POSSESSION THRIFTY

NON-VIOLENCE BRAVE

NON-VIOLENCE CLEAN

ALL THREE JEWELS ‘I’m a peaceful soul’ “OM” PRAYER REVERENT

Date Completed:______

38 JAIN RELIGION INFORMATION FOR BOY SCOUTS OF AMERICA

The Boy Scouts of America maintains that no member can grow into the best kind of citizen without recognizing an obligation to God. In the first part of the Scout Oath or Promise the member declares, ‘On my honor I will do my best to do my duty to God and my country and to obey the Scout Law.’ The recognition of God as the ruling and leading power in the universe and the grateful acknowledgment of His favors and blessings are necessary to the best type of citizenship and are wholesome precepts in the education of the growing members. No matter what the religious faith of the members may be, this fundamental need of good citizenship should be kept before them. The Boy Scouts of America, therefore, recognizes the religious element in the training of the member, but it is absolutely non-sectarian in its attitude toward that religious training. Its policy is that the home and the organization or group with which the member is connected shall give definite attention to religious life. Membership in the Boy Scouts of America is open to all boys and girls who wish to make the promise, regardless of race, color or creed. The purpose of the programs is to assist boys and girls in character development by encouraging them to be responsible citizens of their country. An important part of the program is to assist in the spiritual growth of each boy or girl in their own religious community and to uphold the principle that specific religious instruction is the responsibility of parents and religious authorities.

THE EMBLEM: The Emblem of the Jain religion is the Jain symbol (attached).

REQUIREMENTS: The requirements for the program differ in each faith and denomination. Jain faith information is prepared nationally by the Federation of Jain associations In North America (aka JAINA) to suit the particular needs of Jain boys and girls.

INSTRUCTION: It is the responsibility of the JAIN group/section committee and leadership team to arrange for instruction of candidates with the candidate’s own spiritual leader or appointee.

PRESENTATION: Presentation of the emblem is made by the candidate’s spiritual advisor, and can form an impressive part of a regular Scout or Guide meeting, a religious service, or a special evening for parents and guardians.

STAGES: The RELIGION program is in four progressive stages, color-coded and adapted to the age groups concerned. Stage 1 — Yellow Border Stage 2 — Green Border Stage 3 — Blue Border Stage 4 — Red Border Candidates may start at any stage appropriate to their age and capabilities. Only one emblem, the latest stage earned is worn.

WHERE OBTAINABLE: The emblem may be obtained from provincial offices or through regular badge channels.

WHERE WORN: The Boy Scouts of America

39 STAGE 1 - YELLOW BORDER (AGE GROUP: 8, 9, AND 10)

Word Brief History of Jainism Life of Lord Mahavir Jain Philosophy: Introduction to ‘Living and Non-living’ (Jiv and Ajiv) and Non-violence (Ahinsä) Story – An elephant and the six blind men Jain Glossary: Shrävak, Shrävikä, Sädhu, Sädhvi, Derasar, Jiv, Ajiv, Ahinsä, Tirthankar.

Worship Names of 24 omniscient Lords (Tirthankars) Practices in daily life: Jain greeting - Respect the parents, teachers and elderly Don’t waste food, water and don’t hurt living beings

Witness Prayers (Stuties); Learn behavior in Jain Temple (Derasar) Learn and recite Namaskar Mantra and Khamemi Sauva Jive Learn the significance - Mahavir Jayanti, Paryushan and Diwäli

STAGE 2 - GREEN BORDER (Age Group: 11, 12, 13 and 14)

Word History of Jainism: Lives of Tirthankars - Mahavir, Adinath and Parshvanath Jain Philosophy Significance of : Ashtamangal and others Four types of defilement (kashäy): anger, greed, ego, deceit The story of four daughters-in-law (four types of spiritual aspirants) Five vows (anuvrats) of householders Jain Glossary: Ätmä, Anekäntväd, Ahinsä, Aparigrah, Karma, Pranäm, Vrat,Dhyän.

Worship Recite Hymns (Ärati and Mangal Deevo) from books Practices in Daily Life: Vegetarian diet, exercise and stay healthy Contribute charity (cash) and volunteer (kind) Meditate after waking-up and before going to bed

Witness Prayers (Stuties) Chattäri mangalam, Darshanam dev devasya, Shivamastu sarvajagatah Learn Temple Rituals: Nissihi, Pradakshinä, and Pranäm Watch ceremonial rituals (Poojä) in a temple

40 STAGE 3 – BLUE BORDER (Ages: 14, 15, 16 and 17)

Word History of Jainism: Biographies of the Ächäyas: Kund-kund; Haribhadrasuri, Hemchandra and Jain Philosophy Names and meanings of Nav (Nine Fundamentals) and Anekäntväd Introduction to theory of particles of matter (karma) Three Jewels: Right perception, Knowledge and Conduct Jain Glossary: Sansär, Moksha, Karma, Dravya, Jiv, Ajiv, Pudgal, Dharma, Äkash, Kä.

Worship Prayers (Stuties): Learn and Recite: Arhanto bhangavanta indramahtah Know the meanings of Sutras from Samayik Jain Temple (Derasar) Rituals: Learn and Practice the significance of Ashta-Prakäri Poojä

Witness Jain Festivals Learn the significance of Jnän Panchami; Oli and Varsi-tap Daily Practices Promote Vegetarianism, Yoga and Meditation Practice Recycling and Environment Protection

STAGE 4 - RED BORDER (Ages above 17 years)

Word History of Jainism Jain sects in India and its significances Learn the importance of pilgrimages and few different places Jain Philosophy; Understand Karma Philosophy Fourteen Stages of Spiritual Elevation (Gunasthänaks) Meditations - different types - Preksha Dhyä.

Worship Prayers (Stuties) Understand the significance of Navkär Mantra Learn about twelve reflections (Bhävanäs) Jain temple Rituals; Understand the meaning of Chaityavandan

Witness Daily Practices; Promote conservation; Practice meditation; Volunteer services.

NOTE: The books relevant for the above program are available from JAINA Education Committee. For information and ordering visit the website: www..org.

41 REFERENCE BOOKS ON JAIN RELIGION 1 Jaina Path of Purification by Padmanabh S. Jaini, Motilal , New , India. 2. Peaceful Liberators, Jain Art from India, Pratipaditya Pal, L.A. County Museum of Art, USA. 3. Jainism Explained by Paul Marett, Jain Samaj Europe, Oxford Street, Leicester, U.K. 4. Jains in the World by John E. Cort, Oxford University Press, New Delhi, India. 5. Jains by , Rutledge, London, U. K. 6. Essence of Jainism by Manubhai Doshi, Jain Society of Chicago, Bartlett, IL, USA.

FOR MORE INFORMATION, PLEASE CONTACT: Prakash Mody, Email: [email protected] or Telephone (416) 491 5560 Address: 37 Tuscarora Drive, North York, ON, M2H 2K4, Canada.

PREPARED BY: Prakash Mody with the help from Ramesh Varia, Toronto; Manu Doshi, Chicago and Pravin K. Shah, North Carolina.

42 AWARD APPLICATION FORM AWARD APPLICATION FORM

Student Information: Spiritual Leader Information: ______Mr./Ms. ______First Name Middle Initial Last Name First Name M.I. Last Name (print as you wish the name to appear on the certificate) (print as you wish the name to appear on the certificate) __Boy __Girl Age:____ Grade:_____ Relationship to Student, if any ______

Address ______Address ______City ______State _____ Zip _____ City ______State _____ Zip _____ Country if other than USA ______Country if other than USA ______Best way to contact ______Best way to contact ______Scouting Information: __Please send award and certificate for Spiritual Leader (I have enclosed the completed JAIN Award Workbook)

Level/Rank: ______Please do not send award and certificate for Spiritual Leader Active: ___ Y ___ N if no when: _____ Den/Pack/Troop/Unit: ______Leader Name: ______ADDITIONAL AWARDS AVAILABLE

Best way to contact ______The Jain Scout Gold Medal This award recognizes a Jain individual Parent(s) Information: who has given an exceptional service in (please complete even if not receiving an award) the use and promotion of local Scouting programs. Three years of service is Mr./Ms. ______minimum requirement. First Name M.I. Last Name (print as you wish the name to appear on the certificate) The Jain Scout Samaritan Medal Relationship to Student, if any ______This award recognizes, children, youth, and young adults who serve others Address ______through outreach and humanitarian assistance. Recipients must be between the City ______State _____ Zip _____ ages of 6 and 30.

Country if other than USA ______The Jain Center Recognition Medal This medal honor Jain centers or Jain Best way to contact ______societies that provide outstanding promotion and support to their local __Please send award and certificate to parent(s) communities. __Please do not send award and certificate to parent(s)

Contacts: email to [email protected] (please add Scouting to Subject Heading) or visit SCOUTING at http://www.jaina.org 43