Jain Darshan

JAIN DARSHAN MEANS SELF-REALISATION EDITED BY : RAMANIK SAVLA (For Private Circulation Only) 1 INDEX Page No. 1) Namokar Mantra ..................................................................................... 1 2) Maglik ...................................................................................................... 2 3) Namaskar to Suddhatma .......................................................................... 2 4) Introduction .............................................................................................. 3 5) Religion and Process of Understanding Religion .................................... 7 6) Five Supreme Souls / The constitution of soul ...................................... 17 7) The Arrangement and Working of Cosmos and Substance. .................. 30 8) The Path of Liberation ........................................................................... 39 9) Seven – Tatvas ....................................................................................... 47 10) Non – Violence ...................................................................................... 63 11) Twelve Wishful Reflections .................................................................. 76 12) Ten Virtues of Religion ......................................................................... 87 13) Fourteen Gunasthan. ............................................................................ 120 14) Theory of Karma .................................................................................. 129 15) Principle of Independence of Dravya. ................................................. 142 16) Principle of Sequence Bounded Modification. .................................... 146 17) Uppadan and Nimitt (Substance and Instrumental Causes.) ............... 155 18) Nischaya and Vyavahar Naya .............................................................. 160 19) What is Happiness? .............................................................................. 176 20) Spiritual Experience and Metaphysical Thinking. .............................. 182 21) Self-Realisation .................................................................................... 190 22) Self – Realisation is Essential and Rest All is so called Constraint .... 206 23) How to Attain Self- Realisation? ......................................................... 215 24) Self- Realisation (Gurudev’s inspirative message) ............................. 229 2 NAMOKAR MANTRA NAMO ARIHANTANAM NAMO SIDDHANAM NAMO AYARIYANAM NAMO UVAJJHAYANAM NAMO LOE TRIKALVARTI SAVVA SAHOONAM Its meaning is this :- Obeisance to arhanta gods (Adorable embodied omniscients) Obeisance to siddha gods (Liberated disembodied omniscients) Obeisance to Aacharyas (Chief preceptors of congregation of ascetic’s monks) Obeisance to upadhyayas (Teacher monks-preceptors) Obeisance to all trikalvarti sadhus (monks) (Completely possession less naked monks in the universe) 3 MANGLIK MANAGLAM BHAGVAN VIRO, MANAGLAM GAUTAMO GANI, MANAGLAM KUND-KUNDARYO, JAIN DHARMOSTU MANAGLAM. NAMASKAR TO SHUDDHATMA NAMAH! SAMAYSARAY, SWANUBHUTAYA CHAKASATE, CHITSWABHAVAYA, BHAVAYA, SARVA BHAVANTER CHHIDE. 4 INTRODUCTION: 1. In the universe (all three lok) there are infinite souls. All are frightened by misery and unhappiness and thriving for happiness. Soul’s will is liberation only and nothing else. Soul’s well begin is in happiness which is without any anxiety and worry. But they do not know the right solution or remedy for this. 2. In the present time, Jains are also divided and trapped in all sorts of blind rituals, so to those people who do not know what is real state of substances and what is Tatva Gyan, to make them understand this for that purpose various subjects which are given in the index are explained here very briefly. 3. Root of religion is “SAMYAK DARSHAN” Self-realisation and to achieve that, it is very much essential to learn those subjects as said by Shri Arihant (Omniscient Lord) that is called ‘JINVANI’ - Jain Scriptures. 4. In Jain scriptures there is description of all these subjects in very much detail and the depth of Tatra gnyan is unlimited. Everything is in terms of infinite and very minute details are there. It is very difficult for common man to study all these subjects on their own without proper guidance. So our very polite attempt is to simplify this in foreign language called ‘ENGLISH’ in which sometimes it becomes difficult to find proper words to explain proper Bhavas (internal feelings) as they are said. Please forgive us for that. 5. We have to start with basic substances such as DRAVYA-GUN- PARYAY and develop the complete theory and practical approach how to attain self-realisation, which requires tremendous self-effort to know thyself. So try to understand these subjects with patience, enthusiasm and faith that I will be able to understand this. That will make things easier for all of us. JAIN RELIGION MEANS SELF- REALISATION 1. Atma which is TRIKALI substance means which is permanent Anadi- anant (without any modification without any beginning or any end) that is JIN-SAVRUP. Every soul’s ‘DRAVYA SAVBHAV’ is ‘Ekrup’ and 5 complete by thyself everyway like JIN. Those who have attained Godhood – that is by taking shelter of such soul and have experienced self soul. This experience is called Jain Religion. 2. With ‘SHUDDHOPYOGA’, to know, to have faith and to get engrossed in such ‘JINSAVRUP’, is called Jain Religion. 3. This Jain Religion is in paryay (modification), not in fixed substance. ‘SHUDDHOPYOGA’ which adopts this complete ‘JINSAVRUP’, that ‘SHUDDHOPYOGA’ is Jain Religion. That is path of Liberation. 4. To see, this pure complete soul as suggested in ‘SAMAYSAR’ that is a. ABADDHA – APSRASHTA – different from other substances b. ANANYA – Different from modifications of other substances. c. NIYAT – Different from modification which change all the time such Bhava’s like AUPSHAMIK, KSHAYOPSHAMIK and KSHAYIK. d. AVISHESH – Means different from Attributed’s Bhed. e. ASANYUKTA – Means different from modification of delusion, attachment, aversion etc. Such experience of that self soul is ‘SHUDDHNAYA’ and that is self – realisation, that is Jain Religion. 5. Jain Religion is not any particular or sect branch which follows particular rituals such as Darshan, Puja, Bhakti, Tapa etc etc or worship idol or not, it is a ‘SVARUP’ of substance and to experience such consciousness in modification (Paryay) is self realisation that is JAIN RELIGION. “SHUDDHA NAYA” Here we have defined ‘Shuddha Naya’ as self realisation or ‘Jain Darshan’ means Jain Philosophy. Now this “Shuddha Naya” is interpreted in following three ways : 1. The present Gyan Prayay which has become totally pure by leaning towards pure soul (Shuddha Atama) is referred to as “Shuddha Naya”. That is instrument (Sadhan). 2. Now the thing which is pure soul which is the subject or target or subject of concentration or in other words which is the subject of ‘DRASHTI’ is also called “Shuddha Naya”. This is the subject – (VISHAY) 6 3. Now the result or fruit of whole this process of looking within and concentrating on one subject that is pure soul or known as Gnayak and in process which has become as pure as pure soul and resulted in attaining happiness without – help of senses that is spiritual experience of bliss – that experience is also called “Shuddha Naya”. That is result. SOME POINTS FOR PROFOUND THINKING:- 1. Experience of Self is ‘CHINTAMANI’ Jewel, Experience of Self is deep well of Nectar, Experience of Self is path of liberation, Experience of Self is ‘MOKSHA SVARUP’ (Liberatal Nature) 2. On meditating upon nature of substance the mind gets rest (i.e. Upyoga gets relaxed after ascertainment of the self-substances) and by engrossment of Upyoga in self-soul, spiritual bliss is experienced. Such a state is called the state of self-realisation. 3. First of all one should ascertain the nature of pure soul through Naya and Parman (partial and comprehensive view points) during reflection of Tattvas (seven fundamental principles).Thereafter no thoughts of Naya and Parman; because it is time for direct self-realisation. 4. He who knows the Arihanta with respect to substantiality, attribute or quality and modification, knows himself and his delusion infact gets destroyed. This is real remedy of happiness. 5. The Jiva who has even listened to the talk of this sentient-natured soul with joyful chitta (mind), he assuredly is a BHAVYA (whose liberation is destined). In short period of time element he will definitely attain self- liberation. 6. The summary all four kinds of different Jain scriptures (called ANUYOGA) is ‘VITRAGTA’ (means to manifest this vitargta in paryay (modification)). That is why it is suggested to study all scriptures. 7. Religion is not only matter of study or discussion or follow certain rituals just blindly without knowing purpose or their meaning. Religion is very practical it is these all the time with soul so who wants to have experience of soul should make his life very pure - as clear as crystal from all point of view. 7 8. Two main things to study are :- a. Art of “BHED GYAN” the knowledge of differentials. b. Make YATHARATHA decision of self-soul substance. This is only way to Virvikalp (without any attachment) experience of soul. 9. It is very difficult to digest following three fundamental principles of Jainism. a. The principle of freedom of substance. b. The principle of sequence bounded modification. c. The independence of Upadan and Nimmitta. 10. In process of self-realisation

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