abbbbbbbbbbbbbc abbbWithb Bestbb Complimentsbbbb Frombb : bc dThe Spiritual Guide d d J. K. - Bharuch d KamleshBhai Udani - Bharuch d d d (Bhama Shah) d ChHaya (B.K.) d d d Cost Price : Rs. 00.00 d Edition : 2004, 23rd August, 2004 d A collection of discourses d d d d appeared in d d Dwi. Shravan Sud - 8, 2060 d "THE HINDU' Printers : a famous daily newspaper DUNDUBHI PRINTERS d between 1979 to 1982 d d d 406, AnandMangal-2, d By d d C. G. Road, Ahmedabad-380 009 d Shri Vikramsurishwarji Maharaj d and the then d d BOOKS AVAILABLE AT : d d Pannyas Shri Rajyashvijayaji Maharaj d d NIMESH R. SHAH JAYPRAKASH N. JAIN d (Now Acharya Shri Rajyashsurishwarji Maharaj) 27, Shubham Society, 1-2/3, First Floor, Opp. Shambhu Dairy, New Six Bunglow, d d d BHARUCH-392001 Nr. V. P. Science College, d Phone : 02642-262059 Vallabh Vidyanagar-388120 d d d PALAK & VIPUL Phone : 02692-234276 d B/81, Prerna Viraj-1, KAMLESH UDANI Jodhpur gam, Satellite, d Published by d d J. B. Chemicals & d AHMEDABAD-380 015 Shri Labdhi Vikramsurishwaraji Pharmaceuticals Ltd. d d d Phone : 079-26923003 128/7, G.I.D.C., d Sanskruti Kendra R. B. JAIN Industrial Area, T/6-A, Shantinagar, Vikramsurishwarji Marg, 5-A, Suyog Colony, ANKLESHWAR-393 002 d Ashram Road, AHMEDABAD-380013 (Guj.) d d d f h fJALGAON-425001(Maha.) Phone : 98241 22890 h bbbbbbb1bbbbbb bbbbbbb2bbbbbb abbbbbbbbbbbbbc asevenb languages,bbb bhis babilityb tob giveb unbridledbbb freebc flowing The Authors discourses and have also authored many writings, holy dIn the true spirit of "Guru-Shishya' Parampara the life d dbooks and his creative poems are awesome. An in-depth d of revered Acharyadev Shree Vikramsurishwarji Maharaj study of the Aagam, grammar, law, philosophy, yoga, Saheb was wholely devoted to the services of his beloved science, astrology, vastushashtra, psychology and various dGuruji Acharya Shree Labdhi Surishwarji Maharaj Saheb d dother fields are to his credit. d till his last breath. His total and unconditional surrendership Being a great personality his bright and exalted dto his Guruji is the hallmark of his success and resulted in d doratory attracts the people at the very first sight. Infact, d having a mastery in Nyaya Darshan Jain Agam and their few seconds in his auspicious company confers profound dphilosophy. d dhappiness and satisfaction. Deeply involved in various d He moved arround many parts of barefooted as rites, rituals and disciplines, very compassionate towards per the Jain religious practice which resulted in having a everyone, he has a heart very simple like a child and dbroadmindedness and basic approach within the orbit of d ddelicate like a flower. d and was a staunch follower of unifying the different He has suggested many novice ways for the dsects of Jains and elevated the slogan of "Jainam Jayati d dpropagation of Jainism. It is the outcome of his magnetic d Shasanam.' personality and devotion to God, that the renovation of dEventhough he was wholly dedicated to Jainism he d dtemples at Bharuch tirth, Kulpak tirth, Uvasaggaharam d never liked the differences of its branches. tirth, the great tirth of Benaras which is the birth-kalyanak d d dplace of Parshvanath Bhagwan, Parshva-Padmavathy tirth d Revered Acharyadev SHRI RAJYASH SURISHWARJI at Ahmedabad were made possible. With his divine MAHARAJ, exponent of discourses, visionary, promoter of blessings; the following penances were undertaken. (i) dthe renovation of various temples, the epitome of d dFastings by 237 people for one month continuously, (ii) d renunciation, a great preacher is blessed by Shri Fastings by 1008 people for 3 days (Tela) at Chennai (iii) Labdhisurishwarji and Shri Vikramsurishwarji, his Grand 360 people undertook the Siddhitap at Bangalore. dGuruji and Guruji respectively. d d d Under the tutelage of His Gurudev Vikram Surishwarji dShri Vikramsurishwarji, his gurudev was very effective d dand the guidance of the author, pilgrimages by foot from d in attracting people towards the virtues of Jainism, was Secunderabad to Sammetshikarji in 191 days and from a worshipper of ""Bhaktamar Mahastotra'', practitioner of Calcutta to Palitana in 202 days were organised dhigh standard of Sadhna and was a very simple minded d dsuccessfully which is considered as a golden event in the d soul. The author - Acharya Shri Rajyashsuriji a highly history of the last 500 years. During the pilgrimage, he ddedicated, courteous disciple of his guru and lucky d dwas the chief orator, and convinced lakhs of people of d enough to serve, care, worship incessantly such a great all religions to abandon meat-eating, drinking wine and dguru. d dgive up other bad habits. In fact, wherever he goes and d fBesides having profound and well versed knowledgeh of fwhatever he preaches he gives importance to uplifth the bbbbbbb3bbbbbb bbbbbbb4bbbbbb amorality,bb spiritualitybbb andb goodbb understandingbbbb forbc the truth abbbbbbbbbbbbbc of every religion, though no doubt, Jainism is his spiritual PUBLISHER'S NOTE droute and Ahimsa, Anekantvad and Aparigraha which he d d We the trustees of L. V. S. S. Kendra are happy d propagates profoundly are his spiritual values. He also to present in your hand one more valuable gives importance to realising the value of human birth. He publication. Present publication is named "Spiritual dalways says that birth of human has the only way to d dGuide' - Part I & II and in fact it is really a guide for d achieve Parmatma Dasha, i.e. "You are Atma, be the seekers of truth. Formerly we published the book Parmatma' is the motto of his discourses. d d dof the same title but it is to be considered as part I d Devotion to God is his Life Force. It is considered that as it contained only 19 discourses of Acharya dGoddess Bhagwati Padmavatiji's grace is showered on d dVikramsuriji Maharaj and Pannyas Rajyash vijayji, d him. After attaining Suripada he quickly completed the five (with translation), whereas this publication pithikas of Surimantra with great ease, beautifully, dpeacefully and magnificently. d dcontains 39 discourses of both the Gurujis (without d translation) and is jointly published. The same is now dHe has edited and authored various great literary d dreprinted with some changes. Shantilal Devraj from d works, which have given a new direction to life. He has Chennai is willing to publish this book in Hindi too. written the Mahagranth "Bhaktamar Darshan' - which has dhad an overwhelming response from all directions. d d As we remember, we received a number of d He organised JAIN FAIR at Chennai, which was an letters appreciating the republication of THE HINDU depoch making event. His dedication, devotion and d ddiscourses as Spiritual Guide. Translation of such d involvement for the event are beyond words of works may also prove helpful but now we have dappreciation. This fair was unique and infact a culmination d dpublished without translation to satisfy quickly the d of valuable works, a revival of the long forgotten rich demand of our English readers. culture and an invaluable offering for the younger dgeneration to bring the country back to the olden days of d d Index, Preface, Something about the authors, d golden culture. Book names and Websites are added in this 2nd revised and well-edited edition. We thank to donors dThe JAIN FAIR exhibited elaborately the right way d d d of living in peace and contentment as well as created and printers for their Contribution. dawareness and importance of ecology amongst people. d d Jainam Jayati Shasanam d Rajendra A. Dalal - Managing trustee d20-08-2004 - Muni Vishrutyash Vijaya d d & d Munisuvrat Tirth Dineshbhai S. Shah - Publication Secretary dBharuch d d d f h f h bbbbbbb5bbbbbb bbbbbbb6bbbbbb abbbbPreface-Panchamritbbbbbbbbbc atie.b Sincebb lastb bso bmanybb millenniumsbbbb rightbc from Rishabhdev to Bhagwan Mahavir swami the same d Jain Darshan is basically an integral factor of the d dspiritual values were unexceptionally practised by all d texture of our Indian Culture. It is not merely a religion Tirthakars not for their welfare only but for the welfare dthat propounds certain do’s and don’t’s but provides the d dof entire mankind and especially for Jin Shasan, i.e d supra physical and supra psycological stability, mobility the highest spiritual commune of highly elevated spiritual dand velocity of the consciousness of human soul. The d dhuman society. d spirituality being aimed at and practised by Jain saints is nothing but the spiritual experimentation to reach the de- Late Acharya Vikramsuriji Maharaj and Acharya dfacto reality of soul through human means of intellect, d dRajyashsuriswarji Maharaj have undertaken penance and d bodily experiences, concentration, contemplation and acute sadhana for the upgradation of Jin Shasan and for dmeditation. d dthe spiritual elevation of entire human society. Their d Rishitva, their spirituality, their psychic vision and their d The tapasya as it is popularly known and identified d dinner divinity are all well reflected in their discourses d becomes the second nature of Jain saints. The life style collected in this book, which is not merely a collection of dso projected and demonstrated is the sunlit path for the d dlecture series but it is a Mantrik a quantom of their light d rest of the people to follow and to elevate their human life and divinity. It is a living ‘Upanishad’ for Jain society dlife in a best possible manner to be follower of Jin Shasan. d ddefinitely but is much more for the welfare of the entire d It is not the code of the conduct being imposed on society human society too. din the name of spirituality, sadhana and tapasya but is d d d the practice demonstration launched by Jain saints The new Age that is going to dawn on the horizon of openly for the people to follow and thereby to find out India needs the New Vision of Life, New Vistas of spiritual dthe real objectives of human life. d dlife and New scientific intergration of all prevelant religious d principles and practices which are being provided here d As it is said for Hindu Religion in the words of Dr. d dby our two pioneers and purodhas in this small booklet d Radhakrishnan that “Hindu Religion is not a religion that is a genuine master piece for a sensible human dbut a sound way of life”, so can be truly and genuinely d dsociety to get self enriched with Jinatva. d applicable to Jain Darshan too. The Jinatva is the highest didea of human kind on the basis of Truth and Non d d The psychic oriented knowledge of self-realization is d Violence. The human kind towards spiritual progress the inevitable need of this transit period. I hereby offer can only be set on the principles of penance, affinity, my heart felt AtmaVandana to the Acharya Vikramsuriji d d dMaharaj and Acharya Rajyashsuriswarji Maharaj who have d fequanimity, love, sacrifice, collaboration and spiritualh f h bbbbbbb7bbbbbb bbbbbbb8bbbbbb agracefullybbb showeredbb btheirb Mantrikbb Gracebb uponbbc all of us abbbbbbINDEXbbbbbbbc and upon our new generation through their such treasure dof knowledge i.e. the psychic fountain in the form of d d1. Basic Principles of Jainism 11.8.79 d thoughts and words of inner light. 2. Significance of Joint Family System 13.8.79 d This will help our younger generation to realize the d d3. Jain Scriptures Show way to d new Vistas of New spiritual Age that demands their decisive Conquer Mind 1.9.79 dand untinted vital yogic participation to uplift our Mother d d4. Three requisites for Happiness d India to be the Jagat Guru for the Human Race. Jinshasan and Peace 26.10.79 dis going to be the scenerio of the world society. d d d 5. Charity, Gateway to highest Bliss 27.10.79 dApril 2004 Ashwinbhai Kapadia d d6. The Value of Brahmcharya 7.11.79 d Bharuch Ex-Vice Chancellor 7. Jain Scriptures on business ethics 8.11.79 d02642-245185 South Gujarat University, Surat d d8. Role of yoga in attaining d Self Control 21.11.79 d d d9. Need to practise tolerance d d d d and patience 22.11.79 d 10. Three essentials for salvation 17.12.79 d d d11. Healthy body essential to reach d goal of salvation 19.12.79 d d d12. Jain view of Karma 2.1.80 d 13. Righteous conduct and d d d Mental peace 3.1.80 d 14. Importance of controlling the mind 19.1.80 d d d15. Avarice leads to Ruin 21.1.80 d d d d16. Need of sense of gratitude 25.1.80 d 17. Anger leads to ruin 26.1.80 d d d18. Right of living is for all 14.2.80 d f h f h bbbbbbb9bbbbbb bbbbbbb10bbbbbb a19.b Jainbb viewb ofb coexistencebbb ofb allb lifebbbc 27.3.80 abbbbbbbbbbbbbc Basic Principles of Jainism 20. Desire is Root cuase of d one's sufferings 29.3.80 d d Dt. 11-08-1979 d d21. Man must give up worldly desires 8.2.82 d d Anger kills the virtues of the soul and destroys d 22. Who is true saint ? 1.3.82 relations between individuals; pride throws obstacles d23. Pious men need not fear death 3.3.82 d din paying respects to the revered elders. Maya d 24. Human life affords chance to (deception) breaks friendship but parsimony wipes d end rebirth 3.11.82 d dout the very complexion of a person. While everyone d 25. Concern of saints for tormented souls 24.3.82 is entitled to earn wealth required for his essential d26. Jain view of co-existence of all life 27.3.82 d dneeds, the surplus should be spared to serve the d 27. Concern for others is real index needy. The Doctrine of Trusteeship forms the basis d of high status 12.6.82 d dof Jainism. It asks a man to develop the capacity to d 28. Why should one be charitable ? 25.6.82 curb evil thoughts as mental impurity results in d29. Meditation a must for attaining d dfrustration leading to resort to violence. d salvation 5.7.82 Acharya Vikram Surishwarji, the Jain spiritual d30. Parents to be revered as God 23.7.82 d dguide, in his discourse on Bhagvati Sutra, one d 31. Attributes of a genuine Guru 6.8.82 among the sacred scriptures compiled by the chief d32. surpasses all d ddiscipline of Bhagawan covering all d other virtues 24.8.82 aspects of his message in the form of catechism, d33. More will power through fasting 6.9.82 d dpointed out that wealth should be earned through d d34. Real test of Mantra's efficacy 11.9.82 d dhonest means (-shuddha). The basic d 35. Ahimsa, the greatest of all virtues 13.10.82 principles governing Jainism are truth, non-violence, d36. Man can control his feelings 18.10.82 d dmagnanimity of heart and disciplined conduct. To d 37. The four evils man should eschew 3.11.82 take delight at the sight of the virtuous, to uplift the poor and the down-trodden, to observe the highest d38. Maintaining health is a social obligation 8.11.82 d d d moral standards and make our character ideal, to 39. Being A friend Of All is A Lofty Ideal 19.11.82 d d dpractise austerity and lead a life of simplicity and d f h fpurity, to be of charitable disposition, to be toleranth bbbbbbb11bbbbbb bbbbbbb12bbbbbb atowardsbb btheb viewsbb andbb opinionsbbb ofb others,bc to abbbbbbbbbbbbbc cultivate the spirit of equanimity, to hate sin but not Significance of Joint Family System dthe sinner and never to speak ill of others are the d d d Dt. 13-08-1979 teachings of Jain religion. Even the lay Jain has to dtake vows to abstain from causing injury to others d d Two of the essential teachings projected by the d and meditate daily for sometimes and undertake Jain Ramayana relate to the consequence of the dperiodic penance. d dpride a man displays and the significance of the joint d family system. Where a person has been brought up The Acharya referred to the central philosophy amidst his kith and kin, his power of endurance will dof Jainsim, ""'' (non-absolutism). The d d d be amazing. The Jain Ramayana, written by core of the teaching is that to comprehend the real Vimalsuriji centuries ago in Prakrit, is called dnature of anything, one should pay due regard to all d d d "Pauma Chariyam' or "Padma Charitram'. The points of view according to its merits. d d dtheme of the epic is similar to the one followed by d Citing the parable of the elephant and the blind Valmiki with variations in the narration. dmen the Acharya said divergent opinions could be d d d expressed to deal with a substance. Long ago Muni Rajyashvijayaji, the Jain leader saint, in dBhagawan Mahavira had realized that an individual d dhis discourse at Mint Street, referred to the special d can conquer himself only by his own efforts and emphasis laid on the duties of a son. Sri Ram could dexertion and hence he laid stress on the d dhave refused to go to the forest as the promise of d development of spirit of the man and prescribed the two boons was made only by His father to Kaikeyi. path of truth, non-violence, self-realization, tolerance, Sri Rama could have bluntly declined or raised His duniversal benevolence, social service and self- d ddissenting voice, but He willingly left as a mark of d abnegation to lead him to salvation. reverence to Dasharatha. When elders had d d dundertaken to carry out a task, it was the duty of d ❊ ❈ ❊ succeeding generations to fulfil their wishes d d dsincerely and discharge their obligations. Obedience d Poorest of the Poor and the Richest to parents' command and respect to elders and their d of the Rich, Both get similar d dwords have thus been highlighted in the Jain d d Blessings from a . d dversion. d f h f h bbbbbbb13bbbbbb bbbbbbb14bbbbbb abSimilarly,bbb throughbb theb bcharactersbbb of bLakshmanabc abbbbbbbbbbbbbc and Bharata, the duties of brothers are described. Jain Scriptures Show Way dBharata need not have surrendered the empire. He d d to Conquer Mind d could have enjoyed royal comforts but he lived a life dof an anchorite and ruled the kingdom remaining d d Dt. 01-09-1979 d detached. Lakshmana, too, need not have In Jainism, ascetics have been enjoined to accompanied Shri Rama. The brothers were trained d d dobserve certain rules in daily life, apart from the five d to be united in the ancient joint family system and Mahavratas-Satyam, Asteyam, Ahimsa, Aparigraha they remained inseparable. d d dand Brahmacharya. They are forbidden from touching d Muni Rajyashvijayaji referred to the value money and are called upon to avoid taking even water dattached to the institution of asceticism. All in the d dafter sunset, to walk bare-footed and to depend on d lkshvaku dynasty, according to Jain Ramayana, offerings by householders for sustenance. These dbecame ascetics, Shri Rama being no exception. d dmonastic rules are intended to help one in conquering d The governing Jain principle was that no man the mind and disentangling oneself from all Karmas so dshould die at home. d das to reach the highest state of emancipation. d d Ravana was a scholar, an outstanding warrior. d d Acharya Vikramsurishwaraji, in his discourse d He possessed wealth and power but his pride led on Jain scriptures, said the monastic rules, originally framed by Mahavira, have been spelt out in Kalpa him to his doom. Having kidnapped Sati Sita, he d d dSutra, which is deemed to be the most sacred Sutra d could have used force to marry Her but he was among the 45 scriptures of the Swetambara bound by a vow not to compel a woman if she had Jain composed by , the dnot love for him. Sane advice tendered to him was d d d seventh in the line of succession to Mahavira. The work drejected and even the last chance given by Lord d dis publicly recited during the eight days' annual d Rama was spurned, all because of his pride in his Paryushan festival (which has just concluded for this dmight. By this, the need to develop humility has d dyear). During the rest of the year, it is not recited d been spelt out in the epic. among the householders. Tradition has it that the householder who listens to the recitation of this 1200- d ❊ ❈ ❊ d dverse Sutra, with deep devotion and sincerity, for 21 d d d dyears without break, would reach the supreme state of d f h fperfection and attain salvation. h bbbbbbb15bbbbbb bbbbbbb16bbbbbb abbbbbbbbbbbbbc abTheb bAcharyabb breferredbb tob Mahavira'sbbbbc advice Three requisites for about the difficulty in taking a human birth. Having d Happiness and Peace d dbeen given this rare privilege to be born as a man d in the intricate and mysterious evolution and d Dt. 26-10-1979 d dinvolution of life, he should not neglect his religious d duties and miss the opportunity of discovering the d Religion is necter to all human beings, provided d dsecrets of the life-cycle and reach the supreme d they acquire the right type of spiritual knowledge, stage of emancipation. Attainment of is dfollow the correct way to living and adhere to good d dpossible in one or several births but the householder d conduct. The three requisites which a preceptor, and the ascetic should have deep-rooted belief in who has mastered the scriptures, will teach and the words of the Acharya. dguide the aspirants to experience happiness, d d d freedom, peace and bliss. The tradition of reposing Every religion has presented various rules of dabiding faith in the Guru has been maintained in d dconduct, the fulfilment of which will lead the aspirant d India from time immemorial, despite the frequent to the final goal. What is needed today to combat drising of the tides of materialism. d dthe demon of materialism, is spiritual enlightenment. d There is unity in diversity in all religious faiths but d Acharya Shri Vikramsurishwaraji in his d dwhat is essential is a society of persons endowed d discourse on the Jain sacred book with sterling is a society of persons endowed with Sutra, the last will and testament of Bhagawan sterling character. dMahavira, at 99, Mint Street, said, Lord Mahavira d d d discared his body at the age of 72 while delivering a ❊ ❈ ❊ dsermon explaining the rules of conduct for ascetics and d d d householders for the attainment of emancipation. In the dSutra, one of the most sacred canons of the Jains, d d d Mahavira had laid special stress on the confidence one A Jealous man feels Happy seeing dshould have in his preceptor, who will help him in getting d d someone's suffering and suffers d freed from the worldly entanglements. Faith in the seeing someone Happy. dteachings of the Guru is of prime importance for the d d d dstudents of religion. d d d f h f h bbbbbbb17bbbbbb bbbbbbb18bbbbbb abbbbbbbbbbbbbc ato bseekb popularity,bbb whichbb heb mayb feelb bwouldb bchelp him Charity, Gateway to Highest Bliss in gaining material prosperity. The philanthropist d d dshould consider himself as a trustee and provide the d Dt. 27-10-1979 aid to the suffering, thereby promoting human d Charity is one of the gateways to Highest Bliss d dwelfare. d and man should constantly strive to enter this portal Charity given with strings attached was dby liberal donations to the proper cause and d dpunishable under moral law and the donor cannot d deserving persons, irrespective of religious escape the penalty if he did so. Rendered to ddenominations. It is the primary duty of everyone to d dalleviate the agony of the poor, charity has been d be compassionate and benevolent and thereby declared as real service to the Almighty. The donor deradicate the suffering of the poor. There may, d dwould become spiritually enlightened. d however, be several who live as parasites in society, denjoying the charity through public funds. Such d d The Jain leader said that in these days of d philanthropy will not fetch beneficial results to the population-explosion, scarcity of food and other essentials, everyone should spare what he could ddonors. d d d and that too willingly, thereby removing the grief of d Muni Shri Rajyashvijaya, in his discourse at d dthe people, particularly the poorest among the d 99, Mint Street, dealing with Tatvartha Surta, one society, who are subjected to grinding poverty and dof the classics of Jainism, interpreted ethics of d ddisease. d charity which he said was considered essential for ❊ ❈ ❊ dself- purification and emancipation. The rules d d d governing it may be different but charity provides dcontentment to the giver and wipes out the sins d d d accumulated from vicious acts. But the donor should Spiritual bliss should always dchoose the needy individual and a genuine cause. d d d Charity should never be extended to the reflect on the face of a monk, dundeserving men or hypocrites. d d by which others feel peaceful. d d The Jain Muni pointed out that the donor should d d d frender financial assistance without selfish motive hor f h bbbbbbb19bbbbbb bbbbbbb20bbbbbb abbbbbbbbbbbbbc acontext.bbbbbbbbbbbbbc The Value of Brahmacharya d d d The practice of celibacy would sharpen the d Dt. 07-11-1979 intellect; leading it to the untrodden regions of enlightenment and awakening the tormented human The human body is compared to a temple. One d d dspirit. It might not be possible for householders to d should maintain its purity, for the freedom of the soul observe this rigorous vow as detachment from the dfrom its confinement in the impregnable fortress. A d denchantment of family ties was not easy. But it was d healthy mind in a healthy body will enable an imperative until wedlock took place. There was daspirant to enjoy bliss. The observance of celibacy d dsubstantial evidence to prove that longevity and d keeps the body uncontaminated from impurities, relief from the pangs of disease and death were dwhich act as obstacles to lead a peaceful life. The d dpossible for one who practised this. It would also be d Panchasheelas (five major vows) preached by possible to control the enemies within like anger, dBhagawan Mahavira include the observance of d dgreed, rancour and other mental disturbances and d celibacy as an indispensable rule for moulding to concentrate, in order to realise the higher values. dcharacter leading to the attainment of freedom from d dBut in modern days because of the enslavement by d worldly sufferings. sophisticated ways of living one might feel it d d dimpossible to practise Brahmacharya. The means d Acharya Vikramsurishwarji, in a discourse have been prescribed, the essential requirement " ' dsaid Brahmacharya meant the soul, entangled in d dbeing development of awareness not to fall a prey d the cobweb of Karma or action, both virtuous and to factors which contribute to the destruction of dvicious committed in the past and present, d dvarious faculties. A Brahmachari is an asset to the d constantly striving to disentangle itself from the body family, society and the nation. dand realise supreme bliss. How the soul fell into the d d d deep ravines of worldly entanglements was beyond ❊ ❈ ❊ dthe understanding of human intellect and it was only d d d to those who have attained the state of omniscience, Undress your worries before you sleep, this hidden secret would be known. The omniscient d d d the way you undress outer clothings d teachers have provided the means to liberate the dembodied soul from the fortress of this body and d d before sleeping. d fBrahmacharya was extremely significant in thish f h bbbbbbb21bbbbbb bbbbbbb22bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Jain Scriptures on business Ethics the greatest crime between man and man. According d d dto , a business magnate is asked not d Dt. 08-11-1979 to dominate over the small scale traders. Both the supplier and buyer trying to gain as sky rocketing d When man becomes enslaved by the d dprices would prove harmful to the trade and the d uncontrollable forces of desire, he resorts to consumer. dunscrupulous means to get them fulfilled. Such d d d dishonest ways may fetch instantaneous results but Muni Shri Rajyashvijayaji said the employee dhe is bound to falter within a few years. Any d dshould remain faithful to his master and never violate d dunlawful, unjustifiable and illegal activity would never d dthe agreement entered into between them. Wages d last long and one who commits them can never should be on par with the nature of the work- dhope to escape from the clutches of moral and other d dintellectual or physical. d laws. He would fade away like fallen flowers and dwould be shunned by the public. Even friendship d d ❊ ❈ ❊ d with such an evil element, perhaps for the lure of the dlucre, is asked to be snapped. A society of honest d d d Little pains do not find solutions persons is a paradise on earth. d d d but Great pains inspire d In his discourse at 99, Mint Street, Muni Shri finding of the new Path. dRajyashvijayaji dwelt on the emphasis laid on d d ✦ ✧ ✦ d ""Honesty'' in the two Jain scriptures, ""Yoga Shastra Knowldge is neither right nor wrong, dof Acharya Hemachandra'' and "" d d d but it depends on our point of view Sangraha''. The former has prescribed elaborate which makes it right or wrong. drules for the conduct of honest business for the d d d traders. One of the guidelines insists that the goods ✦ ✧ ✦ dsupplied should never be inferior in quality than the d d This world is full of Advisors, d dpromised material. Adulteration has been labelled d d Helpers are few. d f h f h bbbbbbb23bbbbbb bbbbbbb24bbbbbb abbbbbbbbbbbbbc abRajab bYogab oneb bof btheb twob branchesbbb ofbc Yoga is Role of Yoga in Attaining intended to obtain Moksha while Hatha Yoga is to d Self-control d dacqiure psychic or super-natural powers. The Raja d Yogi can also acquire powers to perform miracles or d Dt. 21-11-1979 d dsave onself from perils but one will not make use d The Yoga system, as depicted in the Jain of them, as one is aware that they are obstacles on dscriptures, is essentially to liberate the entangled d dthe path of self-realisation. d dsoul from the bondage of karma. It forms an integral d d A true Yogi who has achieved omniscience and d part of Jainism and is a spiritual science of the mind has reached the peak of liberation will radiate divine din no way related to physical culture. d drays called Prabhamandalam in Jain texts. One who d According to Jains, the purpose of Yoga is to has taken up Yoga should maintain a healthy mind ddevelop self-control and concentration of the mind. d din a healthy body. The Yoga system of Jains does d The Sadhaka, as one who adopts this system, not envisage torturing the body or adopting severe dshould acquire spiritual knowledge and receive d dausterities, as some do, the Acharya said. d training from the Guru. Haribhadrasuri, the dShwetambara ascetic, is known for his enligtening d d ❊ ❈ ❊ d literary works explaining the intricacies of the Yoga dsystem. d d d d Acharya Vikramsurishwaraji in his discourse d d Birth, death is also an incident. d at the Parshvanath temple, George Town, pointed Profit, loss is also an incident. dout that for the practice of his yoga, one should d d People of such understanding d observe all the rules of good conduct strictly. One never experience sorrow. should be non-violent in thought, word and deed d d d ✦ ✧ ✦ d and treat all living creatures with compassion. One dshould try to remain indifferent to praise and abuse d d Right thought leads to right path. d dand be detached from worldly life. d d d f h f h bbbbbbb25bbbbbb bbbbbbb26bbbbbb abbbbbbbbbbbbbc aretiredbb forb theirb hunch.bb Onb breturn,b btheyb foundbbc him still Need to Practise seated in the same posture and that the animals had d Tolerance & Patience d dstrayed away. The angry cowherds started d questioning him but there was no response and d Dt. 22-11-1979 d dthey plugged his ears with wooden blocks and fled. d The most powerful weapon in the armoury of Long after they left Mahavira woke up but unmindful dthe mind, for the conquest of inner enemies, is d dof the bleeding in his ears, he walked to a distant d dforbearance. This great trait was practised and d dvillage where a physician, recongnising the Saint, d preached by Bhagawan Mahavira in his pontifical healed him. But Mahavira never displayed his ire towards the miscreants. dlife and he laid emphasis on restraint and d d d suppression of evil, which somehow enters the mind. Muni Rajyashvijayaji said if people practised dTo reinforce restraint, all should cultivate humility. d dtolerance, patience and restraint, incidents of d violence and crime could be reduced and the bridge Mahavira never spoke to anyone during 12 of brotherhood built for everlasting happiness. dyears of his penance. By virtue of self-control, he d d d never uttered a single word of resentment or ill-will d d d ❊ ❈ ❊ d towards his persecutors. He treated all living dcreatures alike and with compassion. He was d d d acclaimed as Mahavira because of the remarkable dqualities of his conquest not only over the defiant d d d foes within, but also external enemies. Charity makes life simple. d Muni Rajyashvijayaji in a discourse at Mint d d Greed makes it dark. d dStreet, George Town, cited an incident in the life of d d ✦ ✧ ✦ d Mahavira to illustrate this. When he was in deep Greatness of India is that dmeditation once a few cowherds, unaware of his d d it's people can tolerate the d greatness and mistaking him to be a wanderer, Impurity of Gold, but not of a Saint. dasked him to take care of their cattle while they d d d f h f h bbbbbbb27bbbbbb bbbbbbb28bbbbbb abbbbbbbbbbbbbc autmostbb sinceritybbb andbb withoutbb bcausingbb harmbc or Three Essentials for Salvation d d dsuffering to all sentient life for the realisation of d Dt. 17-12-1979 Moksha. d Firm and deep faith, true knowledge and good d d The Acharya pointed out that the ultimate goal d character are the three gems of Jainism, as could be reached only when the union of the three dpresented by the sacred scripture of Tatvartha Sutra. d dessentials was made possible by perseverance and d Intertwined, they are of primary importance among personal endeavour. Right faith and right knowledge dthe laws of eternal validity for redemption. Without d dwere like the lame, whose sight was clear but who d their aid, an aspirant may not realise the goal of life. could not move. A person with right conduct, but no d d dfaith or knowledge, was akin to a strong man who d Like a powerhouse, right faith provides energy could run for miles but being blind could never dto the soul a force to discover the path to salvation. d dreach his destination. A proper synthesis of the d It provides indefatigable strength to resist obstacles three would set a man on the road to salvation dand evil forces. While a faithless man will run away d d d from the battle of life, a person of faith will face them ❊ ❈ ❊ dwith self-confidence. Abiding faith in self-realisation d d d and the omniscience and compassion of spiritual dmasters, will remove all impediments. d d If you want to become d a leader, be Worthy ! Acharya Vikramsurishwarji, in his discourse in d d d ✦ ✧ ✦ d Dadawadi , said the second important dfactor for success in life was knowledge that could d d Cordial prayer d discriminate between right and wrong and the before going to bed gives dpermanent and ephemeral. d d relax and happy sleep. d d It would inspire men to shun desires and strive d d ✦ ✧ ✦ d for human welfare. At the same time it would give Courage and Faith are the dscope to cultivate noble conduct, the third requisite d d true Companions of Youth. d ffor liberation. Right conduct means doing duties withh f h bbbbbbb29bbbbbb bbbbbbb30bbbbbb abbbbbbbbbbbbbc abTheb bhumanbb bodyb bis bsacredbb asb a btemplebc and Healthy Body Essential to hence even the have been asked to bestow d Reach Goal of Salvation d dadequate care on it. To keep it free from disease d and to maintain strength, every individual should d Dt. 19-12-1979 d dtake only such type of food which would promote d d Although the Jain scriptures do not permit a d dnoble traits. d spiritual aspirant to have bodily attachment, he is at Shri Rajyashvijayji explained the significance of dthe same time instructed to look after it properly and d dundertaking fasts and said they not only purified the d maintain his health, as the body is the only body but also gave rest to the digestive system. dinstrument with which one could attain liberation. d dSeveral instructions have been given in the Shastras d It is essential therefore to realise the functioning to maintain perfect health. dof the human system and make it a useful vehicle d d d for one's journey on the path of salvation. But many ❊ ❈ ❊ ddo not understand the sanctity attached to the body. d d d They think that it is merely physical frame dcomprising sense-organs intended to satisfy the d d First follow what you say, d primitive instincts. Some imagine it to be a machine then what you say will be accomplished. dthat works day and night to appease their needs. But d d ✦ ✧ ✦ d hardly do they realise its spiritual purpose. d d d For an aspirant between d Muni Shri Rajyashvijayaji in a discourse in like and dislike he should have dDadawadi Jain temple, referred to the immense d d neutral path supported by right path. d capacity of healthy man in cultivating tolerance and ✦ ✧ ✦ dforbearance. While a weak person could not hope d d d to possess the power of concentration and might get Saints advise to take all the pain dagitated easily, a strong man would stand through d don the self and to give pleasure to others. d dthe ordeals and attain his goal. d d d f h f h bbbbbbb31bbbbbb bbbbbbb32bbbbbb abbbbbbbbbbbbbc amanb exceptbb bhisb ownb karmas.bbb Butb theb bJainbc Sutras Jain View of Karma d d dalso mention that even at a time when one's past d Dt. 02-01-1980 karmas are ripe to react, the observance of religious injunctions and the code of moral conduct can d Some people in the world are wealthy, some d dreduce their vicious effects. The consequences of d experience happiness and some are charming while karmas will become infructuous if one practises don the other hand many wallow in poverty or go d dtolerance and love by following the messages given d through misery or are created so uncouth as to by saints and sages and by developing contentment dmake them feel hesitant even to mingle with friends. d dand forbearance. Every- one should realise the d What are the contributory factors which place some power of spiritual endeavour which can nullify the din an enviable position, healthy and rich, and others d dimpact of karmas and get freed from their bondage. d grief-stricken, weak and poor ? It cannot be a matter One can intensify the good karmas to raise one's dof chance or accident. The Doctrine of Karma, the d dfortunes to the peak. It is also possible to entirely d gravitating force that controls the fate of man, is one change the nature of one's karmas. dof the pivotal concepts of Jainism. Prosperity or d d d dadversity of man is the result of his deeds, good or d d ❊ ❈ ❊ d wicked, committed in this life or in the past. No one dshould hence be blamed for his helpless plight and d d d his own suffering. The Jain scriptures say that man Fire and Sea look Good dis the maker and breaker of his own fate and friend d d from distance. d or foe of his own self. d d d ✦ ✧ ✦ d Acharya Vikramasurishwarji in his discorse in To attain peace in life, stop being slave dParshvanath Temple (Mint) pointed out how d d of materialistic world. d cowardly and foolish it would be for a person to dcringe for happiness from God after indulging in d d ✦ ✧ ✦ d misdeeds and unleashing evil acts on fellow beings. Love unites us. dJainism states that no one inflicts punishments on d d d f h f h bbbbbbb33bbbbbb bbbbbbb34bbbbbb abbbbbbbbbbbbbc ameditatebb bin peacebb asb somebb unknownbbb forceb disturbedbc Righteous Conduct and Mental peace d d dhis mind. To the best of his memory, he had not d Dt. 03-01-1980 committed any sin by word, thought or deed. On inquiry, he learnt that his wife had taken a few cakes d It is often found that a person is unable to d dof dried cowdung from their neighbour without d concentrate his mind on any object even for a few obtaining permission to meet the shortage in their dminutes. This may be directly attributable to the non- d dhouse. The businessman asked his wife to seek an d observance of the rules of righteous conduct and his apology from the owner and when this was carried dapathy to abide by the scriptural injunctions. One of d dout, he could regain his power of concentration. d the essential codes is to refrain from The story, the Jain Muni pointed out, had a dmisappropriating another man's property to meet d d d message to the present generation where rules are one's own needs. It is tantamount to theft, reacting being observed more in their breach than in don the culprit and causing mental disorder affecting d d d practice. Householders should implicitly obey the his health. Honesty in all dealings should be the rules prescribed in scriptures to enable them to lead dideal which should guide our daily activities. The d d d a clean life. dpernicious effects of dishonesty are so contagious d d d that they will disturb the mind resulting in agony and ❊ ❈ ❊ dcreating obstacles on the path of peaceful life. d d d To illustrate this, Muni Rajyashvijayaji in a ddiscourse in Parshvanath Temple (Mint) cited the d d Gaining knowledge is a greater Penance d instance of a Punia Shravaka businessman and an as compared to Fasting. dardent follower of Bhagawan Mahavira, who d d ✦ ✧ ✦ d scrupulously adhered to the scriptural rules. He Pride is the greatest curse dmeditated for 48 minutes daily (as per the religious d d d in a person's life. directives) without any break, in the midst of his dbusiness activities. His income was meagre but he d d d dwas contented. On one occasion, he could not d d d f h f h bbbbbbb35bbbbbb bbbbbbb36bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Importance of Controlling the mind found unhappy even in the midst of all the means d d dof enjoyment. d Dt. 19-01-1980 If the mind is trained to behave properly without d Humans possess two instincts-to search for d dgoing astray, man will not feel disheartened over d happiness and avoid unhappiness. But few realise death of his intimate friends or members of his dthis truth. They are prevented from pondering over d dfamily or over the loss of property or such other d it because of the influence of the mighty force called calamities. One who binds the ever flying mind and dintertia or delusion which would not allow them to d dtrains it to act according to his needs. will be the d dsearch for the ultimate reality the Cosmos and d dhappiest. But mind-control can be easily achieved d the Self. only through self-discipline. d Happiness cannot be obtained from anywhere d d d ❊ ❈ ❊ and it does not merely consist of enjoyment of sound dhealth or a happy family or immense wealth or d d d worldwide fame. A person with all these gifts may dnot yet find peace within. Contrary to the current d d To be Fearful while working d dthinking that tasting worldly material pleasure is real d d is Foolishness. d happiness, it really arises only when the mind is Alertness while working, dkept under control. d d is Wisdom. d d Acharya Vikramsurishwarji, explainig Jain d d ✦ ✧ ✦ d Sutras in his discourse at the Parshvanath Temple Know the Past, dsaid man alone, unlike the beasts, had the power d d Improve the Present, d of discrimination. But his mind is like an unbridled Plan the Future. horse that runs amok if there is no control, dirrespective of his prosperity or poverty. The man d d d dwho lacks the capacity of controlling the mind, is d d d f h f h bbbbbbb37bbbbbb bbbbbbb38bbbbbb abbbbbbbbbbbbbc acobra.bb Disregardingbbbb theb elder'sbb badvice,bb thebc youth Avarice Leads to Ruin d d dkilled the reptile and carried the booty. with them. d Dt. 21-01-1980 A little ahead, a similar ant-hill with a treasure d A person becomes rich either by inheritance or d dof gold was found and again, despite the old man's d by self-earning, but the tendency in general is not warning, the youth killed the cobra and took away dto remain contented but to possess all that one can d dthe bundle of yellow metal, with a feeling of joy that d as soon as possible. they had grown richer. d d d But when they came across a third treasure of d In the course of such a temptation some may gems, they were fatally bitten by a giant sized cobra. not even hesitate to cherish unlawful desires. The d d dThe elder one who managed to escape, got the d insatiable greed to amass wealth, the eagerness to entire treasure and spent it for charitable purposes. dconsume delicious dishes, the inclination to befriend d d d women and to drink intoxicating beverages are the A fox in a forest, lucky to find a hunter and a dchief causes for the destruction of man. d dpeacock lying dead, was happy that it could get d enough food for winter. But in its anxiety to satisfy d Greed is like a flame which can reduce to d dits immediate appetite, it tried to chew the string of d ashes any quantity of hard wood, which if not the hunter's bow, and the string forcibly hit the dnipped in the bud, will annihilate the avaricious. d danimal, resulting in its death. d d Two parables serve to bring out the d d Contentment alone can fetch peace and d consequences of greed, one from Jain scriptures happiness, while desire leads to a man's ultimate dand the other from Panchatantra, said Muni Shri d druin. d Rajyashvijayaji in his discourse in Pashrvanath dTemple. d d ❊ ❈ ❊ d d Three young men and an elderly person d d d travelling through a jungle came across an ant-hill. Responsibility is the first sign of Maturity. dUnder it was a treasure of silver, guarded by a d d d f h f h bbbbbbb39bbbbbb bbbbbbb40bbbbbb abbbbbbbbbbbbbc avirtuesbb ofb an benlightenedbbb Guru.bb Accordingbbb tobc the law Need for Sense of Gratitude of contemplation, one who meditates on his favourite d d ddeity (Ishtadevata) would be gradually endowed with d Dt. 25-01-1980 the qualities of Gods and the omniscient teachers. d There are numerous virtues and traits which a d d d religious person should possess. But according to As the virtue of gratefulness spreads deep in dShanthisuriji, one of the Jain spiritual leaders, the d done's heart, a substantial ground will be provided for d foremost among them should be the sense of the growth of innumerable virtues, even without his dgratitude. If a man does not repay his debt of d dknowledge. It is at least expected of a person to d gratitude to his benefactor, not only is he considered remain indebted first to his parents, then to his dunfit for religious progress, but it will also be evident d demployer, thirdly to the teacher and lastly the Guru, d that moral law, which a pious man ought to observe, who has shown him the correct path to tread safely. dhas not influenced him. One may be a philanthropist d d d ❊ ❈ ❊ or may be practising austerities, but if one lacks this dquality, all the efforts to lead a religious life would d d d dbe futile and fruitless. d d Accept the fact that you have d Acharya Vikramsurishvarji, in his discourse in two ears and one mouth. dAdinath Temple, said that according to Jain d d Hence, speak half the time you hear. d scriptures, all Gods and religious teachers have only ✦ ✧ ✦ done aim of liberating man from his sufferings and d d d from the cycle of rebirths to enable him to reach the Though one need power, excess of dstate of emancipation. For this the mankind should d d power makes one aggresive so one d be thankful to them and if people do not possess has to control the use of power. dthis quality of gratitude, it would only prove that they d d ✦ ✧ ✦ d have not realised the greatness of the masters. d d d Don't command which d A devotee who displays this extraordinary trait, you can't practise. dwould also derive the chances of obtaining all other d d d f h f h bbbbbbb41bbbbbb bbbbbbb42bbbbbb abbbbbbbbbbbbbc aleadb ab peacefulbb blife.bbbbbbbbc Anger Leads to Ruin d d d Anger is compared to intoxicating beverages. d Dt. 26-01-1980 Rulers and administrators have been advised (in d Anger, attachment, pride and deception are the d dshastras) to avoid drinking liquour and control anger. d four enemies of the soul subjecting it to transmigrate They are asked not to take important decisions dfrom one birth to another. A man who has d dwhen they are in an angry mood, as the verdict may d completely freed himself from these foes will in no prove harmful to innocent citizens. dtime attain the state of omnisciences and after he d d Anyone with a bad temper may not enjoy the d gives up his mortal body, will never return in the company of sincere friends. In none of the spheres- dworld of suffering. d dpolitical, social or religous-such an enraged person d would gain success. Scriptures have prescribed Though all these are inherent impediments to d d dmany steps to root out this wicked habit. The prime d spiritual progress, the evil of anger is more harmful requisite is to have firm conviction that anger will than those of others. It is compared to fire which d d dnever be beneficial. This will prompt him to search d initially destroys the fuel from which it was produced for a remedy to eliminate it. dand later it reduces to ashes all the surrounding d d d things. d d d ❊ ❈ ❊ d Muni Rajyashvijayaji, in his discourse in dAdhinath Jain temple, said that sometimes the d d One should abstain from d unabated anger is believed to follow the person from slavery of materialistic world done birth to another, obstructing his path to realise d d to live peacefully. d God. Its consequences will entangle even the sages ✦ ✧ ✦ dand saints. d d d Man's invaluable virtues are : During the time when a man is submerged in living with Justice and steadiness of Mind. dthe deep depths of anger, the functioning of the d d d dbody would undergo a change, making him d d d fexhausted. It would be difficult for an angry manh to f h bbbbbbb43bbbbbb bbbbbbb44bbbbbb abbbbbbbbbbbbbc aseekb forgivenessbbbb forb theb injurybb causedbb tob others.bc Right of Living is for all d d d It is the passage of time that sooths man's d Dt. 14-02-1980 sorrows. During dawn, everyday, after prayer and d Human beings are involved in reaping the rich d dmeditation, everyone should make a self- d harvests of worldly pleasures, ignoring the basic introspection as to the goal of life and how far he dtruth that death is inevitable. Despite difference in d dhas progressed and what remains to be done. Dawn d their natural instincts, habits and ways of living, is the most appropriate time to chant the hymns and dthere lies an underlying unity of purpose among d dlearn the scriptures by heart. All religions agree to d man and other creatures- to live and enjoy, this. dunmindful of the dangers and disappointments. d d d Destruction of life is an unpardonable crime ❊ ❈ ❊ daccording to the Cosmic Law of the Jain Sutras. All d d d should share the right of uninterrupted living. d Acharya Vikramsurishvarji in his discourse, d d d said the first principle of life is to protect the weak. Humility is the Simplest way to Rule. dKilling, even under unavoidable circumstances, is d d d dconsidered sinful. Man is endowed with the power d d ✦ ✧ ✦ d of discriminating between the right and the wrong, If one is habituated to become virtue and vice. It is his duty to show compassion dtowards the less fortunate fellowmen and the d d unhappy because of other's Happiness, d dcreatures of the subhuman world. d d who can save him ? d The soul undergoes transmigration in ✦ ✧ ✦ daccordance with its Karma. It should evolve from its d d Sadhus are those d primitive stage and reach the highest state of who can show what is Unseen demancipation-Moksha and release himself from the d d d cycle of birth and death. It has been laid down that and explains Unrealized. done should avoid violence as far as possible and d d d f h f h bbbbbbb45bbbbbb bbbbbbb46bbbbbb abbbbbbbbbbbbbc abAcharyabbb Shrib Vikramsurishvarjibbbbbb in ba discoursebc Jain View of Coexistence of All life pointed out that among several good habits which d d dgo to mould a person's character, one is to get up d Dt. 27-03-1980 early in the morning. Every dawn represents the d Every living being aspires for prolonged life, d dpromise of a bright future, if a person is in search d worldly enjoyments and uninterrupted happiness. of making his life more meaningful. It is the most dThere is much in common between the human and d dappropriate time for chanting hymns and learning d sub-human creations in various spheres of scriptural texts by heart. If he takes a decision to do dexistence. It is the Cosmic Law, according to Jain d donly good, it will become a fair accompli. Hence a d scriptures, that every living being should be given man, who wants to realise the values of life and dthe freedom to live its allotted span of life. No one d ddesires to adopt systematic approach for success, d is entitled to cut it short to meet one's own he should never lose the opportunity of cultivating drequirements. Destruction of life purposefully is d dthe habit of rising in the early hours of the day. This d crime and perpetrators cannot escape the period also provides him the opportunity to meditate dretributory penalty under the Law of Karma. d dand to meet and understand his own self, as during d the rest of the hours, he will get himself lost in Man being placed on the apex of all creation d d dthe melee. d and being endowed with power of discrimination, it is his duty to protect the weak and the poor. Again, d d d ❊ ❈ ❊ d coexistence of all, despite natural and unnatural ddifferences, is also a part of the Cosmic Order. d d d Jainism tells us that the soul transmigrates in daccordance with its Karmas. From the primitive d d Where there is Awakening, d stage, it has to reach the highest state of there are no Difficulties. emancipation (moksha) from rebirths. It is necessary d d d ✦ ✧ ✦ d to live the life of minimum possible violence and dseek forgiveness from those on whom pain is d d Purify the Self, d dinflicted. d d Forgive the Mankind. d f h f h bbbbbbb47bbbbbb bbbbbbb48bbbbbb abbbbbbbbbbbbbc ab""Aparigrahabbbb'' insistsbb theb basceticsbb tob givebc up all Desire is Root cause possessions. The householder who has inherited or d of One's Sufferings d dearned immense wealth, should utilise the surplus d money for the benefit of the lower class of people. d Dt. 29-03-1980 d dHe thus becomes a trustee of the needy. d d Desire is the root cause of a person's sufferings. d d Muni Shri Rajyashvijayaji, in his discourse, d But he should never blame others for his grief, which referred to the philosophy of ""Anekantavad'' to dis the outcome of his deep longing to taste worldly d dappreciate the opponent's view to bring about a d pleasures. The doctrine of non-absolutism preached reconciliation among conflicting opinions. It aimed at dby Mahavira removes jealousy and hatred which d dlooking at a problem from different angles to d exist among the people due to lack of understanding establish the ultimate Yruth. dof eachother's point of view in the proper d d d perspective. Mahavira renounced worldly life at an early age in search of Truth. d It is necessary to study a man and his d d d problems-secular and religious before criticising ❊ ❈ ❊ dhim. This policy will root out mutual distrust. The d d d Jains regard followers of different religions with Blessing of Guru fulfills drespect. d d desires of the Disciples. d d Mahavira framed rules of conduct for an ascetic d d ✦ ✧ ✦ d and the lay man to lead the right path to attain When you are listening to somebody, dsalvation. He never claimed to have founded a new d d completely attentively, then you are d religion. He revived the ancient Dharma which listening not only to the words, but also to the dshowed signs of degeneration in his days. Among d d feeling of what is being. d the numerous doctrines, non-violence, non- dpossession of wealth and accent on reconciliation d d ✦ ✧ ✦ d are outstanding. Mahavira emphasised the need to is the festival dpractise ahimsa in everyday life. d d of revival of Love. d f h f h bbbbbbb49bbbbbb bbbbbbb50bbbbbb abbbbbbbbbbbbbc apersonbb shouldbb havebb food,bb clothingbb andb bshelter,bc but Man Must Give up Worldly Desires these necessities could be kept to the minimum by d d dtaking appropriate steps. A person, who has 50 pairs d Dt. 08-02-1982 of dresses, for instance, can live with a lesser d Even the thought of possessing a desired object, d dnumber. d without real necessity, is a sin the Jains believe. To dthe common man, the desire to acquire something d d The more one harbours desires within, the d which he deeply cherishes may not appear as a sin, greater will be the misery. However no man can be dbut it would be the origin for all his succeeding d dwithout desires because the instinct to possess is d misdeeds. inherent in all living beings. The Sutra has provided d d dthe solution. d The banyan tree that grows in all its grandeur, Apart from minimising one's needs, attachment dhas come out of a tiny seed and this cannot be d d ' d disputed, but the tree cannot be seen in the seed. to one s belongings should also be given up, as it dAttachment to worldly articles is a prime sin. The d dis an obstacle in the spiritual path. d man, who has developed an attitude of detachment, ❊ ❈ ❊ dwill keep his wealth as if he is a trustee and use if d d d for spiritual uplift. Such a person will never feel delated at his riches nor regret if he is deprived of d d d them. d d d The main principle of a successful life d In a discourse, H. H. Acharya Vijay Vikram- is reduction of desires. surishwarji, at Madras, said the Dasvaikalik Sutra, d d d ✦ ✧ ✦ d a Jain Aagama, explains five vows - non-violence, dtruthfulness, honesty, celibacy and detachment from d d A weak person indulges in speaking ill d worldly possessions-laying emphasis on the last. of others which destroys himself. d Firstly, one should control the flow of his desires. d d d He may have many wants but he should remember dthe requirements of others also. No doubt, every d d d f h f h bbbbbbb51bbbbbb bbbbbbb52bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Who is a True Saint ? The old man called the women after five years d d dand sought to know about the grains. The first and d Dt. 01-03-1982 the second confessed what they had done. The third returned them while the fourth replied : "I require d Scriptures lay special emphasis on purity in life. d dcarts to bring back the rich harvest.' The old man d dThe Jain Shastras, for instance, declare that a mere d dassigned the duty of maintaining the house clean to d change of the robes giving up the workaday dress the first, supervision of cooking to the second, dand donning the ocher hued clothes will not suffice d dguarding the treasure to the third and handed over d to be termed holy. To be a real Jain Saint, there the estate to the last to multiply the wealth. dshould be a change of mind and a firm decision to d d d uphold the five grim vows in his entire life-of non- The Acharya said no one should emulate the dviolence, adherence to truth, non-stealing, celibacy d dfirst two. The third was not bad but not good. Like d and non-attachment. the fourth, a saint should observe vows faithfully and d d dfind out ways to increase his knowledge. d In a discourse in Dadavadi Jain temple, dAcharya Vikramsurishwarji who dwelt on the d d ❊ ❈ ❊ d vigilence said that a person who enters the Jain dmonustic order should observe as cited in a parable. d d d A wealthy person made a strange gift to his four Instruments of success in life is ddaughters-in-law; to each one of them, he gave five d d Restriction through rules and regulations. d grains of paddy. Treating this as "nonsensical', the ✦ ✧ ✦ dfirst one threw them out. The second thought them d d d " ' It is better to be unsuccessful following right das prasad and munched them. The third one d dideals rather than succeeding with wrong ideals. d preserved them in a golden box. The last one could ✦ ✧ ✦ dguess that her father-in-law's act ought to have d d d significance and sent them to her parent's farm to Dead yesterday, unseen tomorrow. Why worry, if today is sweet. dbe sown. d d d f h f h bbbbbbb53bbbbbb bbbbbbb54bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Pious Men Need Not Fear Death feathering their own nests, may have a cause to fear d d ddeath. Technological advancement has not found the d Dt. 03-03-1982 way to conquer this. While no one need to get distressed over death, they should certainly be afriad d Men who have led simple and pious lives and d dof their sins, wicked deeds and bad habits. d followed the directions of spiritual masters and dBhagawan Tirthankars, have nothing to fear, for d d One who has spent his days adopting corrupt d them, the exit from this world after their sojourn is practices and led an impious life may enter lower dlike discarding old apparel and donning new ones. d dtiers of rebirths. Everyone can easily distinguish d dPeople feel happy when, after a weary journey, they d dbetween Good and Evil. It is one's duty to embrace d arrive at their destination, but it is a paradox that what is noble, giving up what is bad. dthey are sad when life is to end. Life which d d d dcommences with birth has to terminate at one stage. d d ❊ ❈ ❊ d In one of his hymns, King Kumarapal of Gujarat Faith is born out of d(11th century), welcoming death, addresses his God d d Control on Mind. d "I am ready to shed the mortal coil, let death visit ✦ ✧ ✦ dme at any moment.' But can all people display such d d d an attitude ? THINK ...... d d d Is the name not lable d Whoever fears the end, is not a true Jain, said fixed on our Bodies ? Pannyas Rajyashvijay in a discourse at Jain ✦ ✧ ✦ dAradhana Bhavan. A religious minded person will d d d dcertainly be reborn where he would be able to d d Aim of life is not in d register more rapid progress treading the path of earning Wealth but drighteousness. d d Benevolence. d d Those who have not fulfilled their duties, have d d d fnot done good to others but have spent their livesh f h bbbbbbb55bbbbbb bbbbbbb56bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Human Life Affords Chance to get the soul freed from the bondage of karma. Celestials (Devas) cannot accept the way of d to end Rebirth d drenunciation, cannot conduct penance or observe d any vow. They do have some extra-sensory Dt. 03-11-1982 d d dperception, but cannot obtain omniscience called d d Human life alone affords a chance to stop the d d"Keval Gyanam' in Jain scriptures and without this d vicious cycle of rebirths. But people slipped in no one can attain Nirvana or Moksha (Salvation). materialism believe that life is to enjoy and derive d d d Only through human life one can achieve d pleasure. This is nothing but ignorance and folly. Life Nirvana. If this is not obtained, the cycle of birth and should be spent only to enable the soul to progress. d d ddeath will continue, forcing one to suffer misery and d Other enjoyments, comforts and luxury are anguish. One will have to subject oneself to anger, dtemporary and perishable, whereas the bliss that d d d pride, conceit and parsimony which are sins and one experiences after perfecting the soul is which inspire deeds like violence, falsehood, theft, deverlasting and complete. d d d immorality and desire to accumulate wealth. d No gain or boon equals the bliss to one's own d d d soul, Acharya Vikramsurishwarji said in a ❊ ❈ ❊ ddiscourse. He quoted Acharya Hemachandra that "A d d d single moment of human life is worth more than the Satisfaction of being better than dkingdom of the entire world.' Bhagawan Mahavir, d d d others is the end of progress. dthe 24th Thirthankara has described the importance d d d of human birth. According to the Bhagawan, even ✦ ✧ ✦ dcelestials desire to be human beings, but very few d d d get this opportunity. The Jain Shastras point out that The wise old Owl lived in an Oak; dthe best among all births is to be a human being. d d the more he saw the less he spoke, d the less he spoke the more he heard. d Animals and insects are dependent and are not d d Why can't we all be like that bird ? d ffully developed. In the celestial life, it is not possibleh f h bbbbbbb57bbbbbb bbbbbbb58bbbbbb abbbbbbbbbbbbbc aobtainedbb bonlyb byb practicebbb of bcelibacy.bb bAll bcreligions Concern of Saints for extol "Brahmacharya.' d Tormented Souls d d d Secondly, according to Jain Dasavaikalik Sutra, d Dt. 24-03-1982 d dfalsely even for amusement should be abjured. d Those indulging in lies and breaking promises Saints seldom harbour ill-will towards anyone d d dcannot possess saintly powers. d and hence they do not think of causing harm even dto those who antagonise them. Their only concern d d Thirdly, the development of "miraculous d is to save the tormented souls by offering their personality' by some is due to their rigorous dblessings. Their words, which may pour out all of a d dausterities termed "penance' in general. They include d sudden, prove true whether they are boons or fasts and cultivating indifference to the sense of dcurses. What makes their utterances become a fait d dtaste. d accompli is explained in scriptures. d d d If all the three conditions are fulfilled, one may d To quote the Jain Shastra, such remarks acquire experience the generation of spiritual power within dauthority from observance of continence, refraining d doneself. None should waste life to gain worldly d from speaking lies and practice of intense penance, pleasures but instead spend it to acquire virtues. dall of which make a person really distinguished. d d d ❊ ❈ ❊ d Elaborating the three essentials of a pious d d d conduct, Pannyas Rajyashvijayji in a discourse dreferred to the misleading and vain argument of d d Fill the life with so much happiness d some that man is entitled to lead a life as he that you can live happily with others dpleases, yielding to desires and hence he need not d d as well as all alone. d dabstain from carnal gratification. Apart from these d d ✦ ✧ ✦ d statements being unwholesome, life is not wholly for Purchase without necessity dmaterial enjoyment. Man should achieve self- d d is a sign of empty mind. d fdiscipline and mind-control. Spiritual bliss can hbe f h bbbbbbb59bbbbbb bbbbbbb60bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Jain view of Co-existence of All Life Acharya Sri Vikramsurishwarji, in a discourse d d dpointed, out that among several good habits which go d Dt. 27-03-1982 to mould a person's character, one is to get up early in the morning. Every dawn represents the promise d Every living being aspires for prolonged life, d dof a bright future, if a person is in search of making d worldly enjoyments and uninterrupted happiness. his life more meaningful. It is the most appropriate dThere is much in common between the human and d d d time for chanting hymns and learning scriptural texts sub-human creations in various spheres of by heart. If he takes a decision to do only good, it will dexistence. It is the Cosmic Law, according to Jain d d d become a fait accompli. Hence a man, who wants to scriptures, that every being should be given the realise the value of life and desires to adopt a dfreedom to live its allotted span of life. No one is d d d systematic approach for success, should never lose entitled to cut it short to meet one's own d d dthe opportunity of cultivating the habit of rising in the d requirements. Destruction of life purposely is crime early hours of the day. This period also provides him and its perpetrators cannot escape the retributory d d dthe opportunity to meditate and to meet and d penalty under the Law of Karma. understand his own self, as, during the rest of the d Man being placed on the apex of all living being d dhours, he will get himself lost in the melee. d endowed with the power of discrimination, it is his ❊ ❈ ❊ dduty to protect the weak and the poor. Again, d d d coexistence of all, despite natural and unnatural d d d We should never pretend d differences, is also a part of the Cosmic order. to know what we don't. dJainism tells us that the soul transmigrates in d d d accordance with its Karmas. From the primitive ✦ ✧ ✦ dstage, it has to reach the highest state of d d We should not feel ashamed d emancipation (moksha) i.e., liberation from rebirths. to ask and learn even from child. It is necessary to live the life of minimum possible d d d ✦ ✧ ✦ d violence and seek forgiveness from those on whom dpain was inflicted. d dBe a pupil before you become a Teacher. d f h f h bbbbbbb61bbbbbb bbbbbbb62bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Concern for others is real index Man is like the first among them, who for temporary gratification, wants to uproot the tree d of high status d ditself without deliberating whether their need justified d such drastic action. d Dt. 12-06-1982 d d d In a discourse, Sri Pannays Rajyashvijayji said d Man's concern for humanity and not the wealth d d d he has chanced to have is the true index of his even if our desires are justifiable, we must find out status in society. whether the ways adopted to get them fulfilled are d d dproper. A saintly man will never harm anyone to d But the tendency among most of us is to fulfil achieve what he wants. dour own wishes even by destroying others if d d d "" '' necessary. We should examine if the desires that Jain Shastras mention Krishna Leshya a dark darise in us are legitimate. d dpatch of light surrounding the eyes of the first man d representing the accumulation of "Karmas'. The d A parable on the subject refers to six friends going d dleast desirous among the group will have a "Shukla d dthrough a forest. They were feeling hungry and when d dLeshya', a white light suggesting that the "Karmas' d they saw a tree with plenty of fruits they came up with are not many, while he has a number of virtues. ddiverse proposals. The first suggestion by one of them d dOthers will have blackish-green, whitish-blue, yellow d was to cut the tree from the root. The second pointed (like the sun's dazzle) and yellowish-white light dout that they were in need of only a few fruits and d dsimilar to that emitted by a lotus. To display concern d hence it would suffice if they lopped the main branch. for other people should be our motto. dThe third felt that it would be better to cut the off-shoot. d d d The fourth was of the view that they could collect the ❊ ❈ ❊ dbunches of fruits without cutting the off-shoot. Another d d d commended the idea of satisfying themselves with the Amongst desires and duties, dripe fruits which had fallen. The last one said that the d d whenever occation arised, d better among the fallen fruits would be enough for their great men have always sacrificed desires. dpurpose. d d d f h f h bbbbbbb63bbbbbb bbbbbbb64bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Why should one be Charitable ? charitable acts. d d d The existence of soul and its successive d Dt. 25-06-1982 appearance in different births has been accepted by d Birth in this world and exit from it are mere d dJainism too. Acharya Vikramsuriji said in a d "stations' in a man's journey. They represent neither discoures, "Why should people gather wealth ? Why da start nor an end, if one takes into account the d dnot they willingly contribute their earnings for a good d doctrine of transmigration of souls, which all religious purpose ? Why should not they cultivate virtues and dphilosophies accept. The soul (or Atma) is d dearn the merit (Punya) when they know that the fruits d dindestructible and continues for ever. d dof good deeds alone will accompany the souls ?' d Men quarelling with one another, during the The Acharya observed that people spent time dshort sojourn on earth, for material benefits is thus d dand money on adorning and beautifying their d dan exercise in futility, for none - not even a monarch d dbodies which are perishable and wondered why d who has wielded enormous poweres - will carry they do not take steps to decorate the "Atma' by dwith him any of his material acquisitions. d dresorting to religious practices and righteous d action. d Out of ignorance and even knowing this d d d peripatetic nature of the soul, men do not carry out ❊ ❈ ❊ dpious deeds. Some refuse to part even with a little d d d of their wealth but after their death their entire estate Birth is an Accident, dis enjoyed by someone else. Shastras point out the d d d uncertainty of the hour of death and as such ask Living is an art and deveryone to be ready to depart at any time. Death d d Death is an Achievement. d does not wait for a man to check whether he has ✦ ✧ ✦ denjoyed his life or has fulfilled all his duties. It can d d If you want to learn anything from d pluck a man's life any time. So all religions exhort the attached, detached, it is 'Humility'. dus never to delay carrying out noble tasks and d d d f h f h bbbbbbb65bbbbbb bbbbbbb66bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Meditation a must for consecrated. d Attaining Salvation d d A devotee who is able to achieve concentration d through the idol, feels the presence of God therein d Dt. 05-07-1982 d dand expresses his joy by singing hymns, reciting d verses, chanting, offering fruits. The lighting of a Temples-our treasures-have kept up many d d dlamp symbolises his plea to God to "make his heart d social and ethical traditions alive. The bell that tolls illumined.' dprovides not only pleasant musical sound but is d d d believed to remove the impurities from the On the occasion of the consectration of the datmosphere. The temples as well as places of d dMannadi Jain temple, Sri Pannyas Rajyashvijay d pilgrimage afford shelter. The aged, who have explained how the images of (Jain dnothing to do but require peace of mind can spend d dspiritual leaders) are not only attractive but enable d their time quietly there. In temples there is no persons to meditate on them. It is a fact that the ddifference between the rich and the poor, it is indeed d datmosphere in temples helps in the practice of d da meeting place of the rural and urban population. d dmaditation. The purity, serenity, devotional fervour d All these go to prove that a man who has no faith and the cool climate by virtue of the water in the din religion will also honour these abodes as the d dreservoirs have telling effect on the worshipper. d repositories of social benefits. Our system of offering worship in shrines d But the temples are essentially religious centres. d dincorporates many scientific, religious and d dMeditation is a necessary ingredient to obtain d dpsychological principles, based on the rich d salvation. To practise this meditation, an object which experience of saintly elders, who had also dcan be retaind in the mind for ever and the devotion d dprescribed certain rules while visiting these holy d are the two prime requisites. It is true that an image places. dby itself cannot become God, but to express one's d d d devotion to God, one should visualise an object and ❊ ❈ ❊ dthe thing best is an idol that has been duly d d d f h f h bbbbbbb67bbbbbb bbbbbbb68bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Parents to be Revered as God The contest was they should traverse round the d d dworld. Skandak was brisk and as he was covering d Dt. 23-07-1982 the route, he could not see Ganesh anywhere. But Ganesh who was thorough with the scriptures, was d Our scriptures command us to hold our parents d dintelligent enough to draw a dictum from them and d in the highest esteem. After chanting the names of circumambulated his parents thrice, because to done's personal God, one should pay obeisance to d d d travel round the world and to go round one's parents one's parents and other elders, because they are to are both alike and so he chose the easier and dbe treated and revered as God. The Shastras declare d d d quicker method. He was declared the winner by the : "May mother be God. May father be God.' To serve d d dparents Lord Shiva and Sri Parvathi. The episode d them is not only a social obligation or ethics but also conveys a message that is valid for ever. dan indispensable religious deed. d d d In a discourse in Aradhana Bhavan, Acharya The Shastras point out the extreme sacrifice that Vikramsuriji said, sons and daughters should not dparents make to tend their wards, and is impossible d d d only love, serve and worship their parents during the to repay this big debt. The sons, in particular, have latters' life-time but honour them even after their da greater responsibility towards parents. d d d demise by following their noble ideals upholding their d It is the foremost duty of children to fulfil the d dtraditions, emulating their virtuous traits and carrying d cherished desires of their parents. During their old out their unfulfilled ambitions. dage, in particular, the offspring should give all their d d d Mere expression of sorrow over their demise care and attention to them. d d dand lamentation would not suffice and not d A Jain Shastra cites a mythological story to necessary too. dpinpoint the magnanimous gesture of parents. Once, d d d Skandak suggested a race between him and ❊ ❈ ❊ dGanesh (Vinayaka). The latter, being big-bodie and d d d dhaving a mouse as his mount, could not move fast. d d d f h f h bbbbbbb69bbbbbb bbbbbbb70bbbbbb abbbbbbbbbbbbbc aSutrabb' oneb bof btheb sacredbb textsbb ofb Jainsim.bbc The Attributes of a Genuine Guru omniscient teachers who may belong to any caste d d dor country will practise what they have learnt. Before d Dt. 06-08-1982 propagating the gospel, the Gurus will practice the d Reaching the Ultimate Reality is a difficult task. d dprinciples themselves. It is not their sermonising that d No doubt there are several scriptural texts and some generates faith in the disciples but adherence to the dof the statements therein may appear to be mutually d dcode of righteous conduct that makes pupils submit d contradictory. It is in this context that a person who themselves before such eminent men. The Jain ddesires to experience divinity, seeks the guidance of d dShastras hold the view that salvation may never be d a preceptor. But merely because a person calls achieved by mere knowledge. dhimself a Guru donning the robes of a monk, he d d d cannot be accepted as a qualified guide. Many ❊ ❈ ❊ dinnocent persons are misguided by some selfstyled d d d religious leaders. d The Shastras describe "Achara' (purity) as the d d d " first religion. Achara means doing what is right, not Decision is the work of Intelligence; dmerely discussing philosophy. It may be easy to talk d d d about detachment and forbearance but if one fails execution is the work of wisdom. dof put these principles into practice, he is not a Guru. d d ✦ ✧ ✦ d The determination of a true spiritual guide is not Hardships are part of Life. dmerely dependent on his intellectual superiority or d d d his eloquent speeches or his power to impress Tolerance is the real art of Living. dothers or to convince the atheist but on his d d ✦ ✧ ✦ d simplicity, humility and compassion for all living There are many who claim God as 'Mine', dbeings. His chief traits are devotion and meditation d d d as against reading or writing. but there are few who surrender to Him. d The highest knowledge cannot be obtained until d d d one discards all desires. Acharya Vikram- d " d d d fsurishwarji said in a discourse on Bhagawatih f h bbbbbbb71bbbbbb bbbbbbb72bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Forgiveness surpasses one who has come to kill him and not attacking the assailant with a sword. Taking revenge amounts to d all other Virtues d dcowardice but bearing any atrocity or pain displays d one's self-control. A real saint will never indulge in Dt. 24-08-1982 d d dan act of retribution. For a noble man, nothing, not d d There are several virtues which can be d deven heinous crime, is unpardonable, he adopts a d considered divine but forgiveness surpasses all of forget and forgive attitude to everyone. dthem. As soon as a person condones the errors and d d d defaults of his enemies, their attempts to foment ❊ ❈ ❊ drivalry and their desire to continue their vindictive d d d acts, he becomes calm and experiences peace dwithin. The relief that a person feels in his heart will d d d make him realise that divinity is not in heaven but dcan be seen on earth itself. d d Let the thoughts flow and develop, d then only they would be clear and pure. d It is said that real charm of a man is not his d d d attractive frame, fair complexion etc, but a calm face ✦ ✧ ✦ dand exterior, which would win over even the most d d d There is pleasure in becoming part of the Guru. powerful foe. Bhagawan Mahavir exudes such dcharms when he is portrayed as blessing a vicious d d It is wrong to think of him as your own. d cobra called Chandkaushik, even when it had bit ✦ ✧ ✦ dhim many times. Mahavir even forgave a Goshalak d d d dwho not only created hazards for him but also tried d d Simplicity is the mother of Control, d to kill him. Sanctity and beattitude. d In a discourse in "Vishranti' in Vepary Pannyas d d d dRajyashvijayji referred to the Bhagawan's advice d d d fthat real bravery of a person lies in for giving evenh f h bbbbbbb73bbbbbb bbbbbbb74bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc More Willpower Through Fasting Many people feel that like a car that cannot run d d dwithout fuel, man cannot carry on without food. This d Dt. 06-09-1982 is partly true. The soul is the master of the body and as an able master could do all the work of a servant d The strongest among man's desires is to eat. d din his absence, in the same way the soul too has d That is why almost all religions insist that a person the power to undertake normal activities even during dshould resort to periodic fasting to help him curb d d d the fasting period. and overcome the tendency to over-eat. Once an didividual controls this habit, he will find it easier to d d But none can assert that food is not essential d dcontrol other desires. Thus fasting results in the d dfor the body, but the question is whether daily intake d cultivation of a great will-power. is necessary or whether a man could give it up for days together. The maximum limit of continuous fast d Scriptures say that "fasting is a feast of the soul', d d d was six months, as per Jain scriptures. This seemed because it helps in cultivating contemplation. It is dconsidered a mighty weapon to fight internal foes. d dto be somewhat too much but practice always leads d However, before performing it as a religious duty, to perfection. During fasting, one could experience dpeople are advised to consult spiritual guides. The d dthe existence of the soul within the body. Fasting is d purpose of undertaking a fast should be only to an activity that brings one within the realms of didentify the soul. d dspirituality. d d No doubt to stretch it too far by observing fast d d ❊ ❈ ❊ d dfor a long period may be harmful, but even d d d excessive eating also harms a man. Fasting is a d In a discourse on Bhagawati Sutra, Acharya d d Remedy without Medicine. d Vikramsuriji said that while the word "upavas' ✦ ✧ ✦ might connote observance of a fast, it also mean "to d d d One who angers you, conquers you. d stay close to the soul' - Upa to come near and Vas One who pleases you, wins you. dto remain. d d d f h f h bbbbbbb75bbbbbb bbbbbbb76bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Real Test of Mantra's Efficacy The real test of the efficacy of a hymn or mantra d d dis whether it has transformed the person who recites d Dt. 11-09-1982 is into a pious man and changed his outlook. If prayers grant us only prosperity and position in life d For a simple and straightforward perosn, d dbut do not develop morality, humility and simplicity d dprayers are akin to electricity used in charging a d din us, their very purpose is lost. A devotee should d battery. If said with sincerity and faith, there will expect his prayers to eradicate any tendency to dcertainly be response from the deities to whom they d dmisbehave and turn impious. d are addressed. "Earnest prayers will make a person godly' Sri d Prayers will not only mitigate the suffering of a d dPannyas Rajyashvijayji said in a discourse. The d ddevotee but will also help him lead a righteous life. d dBhaktamar Stotra, composed by Acharya d They will serve as a moral-booster to the devotee Mantungsuri and dedicated to the first dand he will hesitate to utter falsehood. Their d dAdinath, is so signficant that the Jains would not d influence will prevent him from indulging in illegeal drink even water without reciting it. By praying to dactivities. He will not become a victim of anger or d dGod, the hymn states, man would be able to get rid d be seized by pride, jealousy or hatred. Ultimately, his of his wicked instincts and traits, which he would dlife will become pure and calm. d dhave accumulated in the course of his innumerable d d Everyone with a religious bent of mind should d dbirths, just in the way the sun dispels darkness of d cultivate the habit of reciting prayers of his choice night in a moment. or chant any mantra before he starts his daily d d d ❊ ❈ ❊ d routine. A person who is true to the teachings of his dspiritual master, will no doubt be paying obeisance d d d to God right through the day's activities. One should It is inner silence not to behave dnot, however, be anxious to know whether the d d with hatred and boasting. d dprayers exude their miraculous potency. d d d f h f h bbbbbbb77bbbbbb bbbbbbb78bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Ahimsa, The Greatest of all Virtues world that they too can take the life of a man. Is d d dman ready to grant this "right' to animals ? Prople d Dt. 13-10-1982 should be vigilant while going about their daily routine not to cause harm to living beings to the " ' d Never injure any life is the summum bonum for d dextent possible. d righteous conduct as one of the greatest sages, dwho has concern for all living beings, said in his work d d A careless throwing away of a burning match- d - a guide for humanity. For him in fact, all other stick sometimes result in a conflagration in which dvirtues are less important and can be listed below d dmany may perish, a heavy burden on an d dthe principle of "Non- killing' or Ahimsa. d dundernourished animal may cause its extinction, d heaps of dirt not removed, may become the Unfortunately, people destroy living beings out breeding place of insects which may be destroyed dof carelessness while walking or undertaking any d d d by man. Saint Tiruvalluvar has denounced the acitivity. A little precaution can certainly save so sacrifice of animals in the name of religion. The dmany lives - those of insects and others. It may be d d d chapter in Tirukkural on "Ahimsa' reflects the noble asked why should a person be worried about sentiments of Jainism. dprotecting these small insects since even if they are d d d destroyed, no loss would occur to the society. The ❊ ❈ ❊ danswer is that since man has no power to resurrect d d d dan inscet that is dead he has no authority to take d d d away its life. All scriptures, more particularly the Jain It were a better world indeed dshastras, stress that "life is most precious.' d d if the world were Jain. d It is wrong to advocate that a human being has - Dr. Morases Bluemfield Baltimore (USA) da right to take away the life of an animal or other d d d dsmaller helpless creatures. If that is so, Acharya d d ✦ ✧ ✦ d Vikramsuriji said in his discourse, an identical It is real service to behave with dargument can be advanced on behalf of the animal d d love and politeness. d f h f h bbbbbbb79bbbbbb bbbbbbb80bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Man can control His Feelings have accumulated through so many rebirths and his d d dlapses in fulfillng religious obligations (Samskar) can d Dt. 18-10-1982 also be responsible for his happiness or otherwise. Sages did not care for luxurious food but ate d Man tastes both happiness and misery. Does d dwhatever was provided and controlled their habits. d he, for a moment, think about the factors which What was achieved by them is also possible by dmake him elated or depressed ? Invariably his d d d present day men. How to control our feelings is attitude and his mode of thinking are responsible for outlined in the spiritual text Prashamrati by Saint dhis different moods. An ignorant person may, d d d Umaswatiji, Pannyas Rajyashvijayji said in a however, feel that he cannot be freed from these discourse here. dexperiences. But people who have gained spiritual d d d dknowledge can certrainly maintain their composure d d Devotion to religious masters, refuge in God, d and can even turn an undesirable experience into study of the lives of saints, knowledge of the real dsomething likeable. d dnature of worldly objects and realisation of the d It is man's inherent nature to brand certain changes undergone by the soul in its transmigration, dobjects or persons as good or bad and as "to be d dwithout being accompanied by anyone, will all help d liked' or "to be hated.' Likes and dislikes are one's one achieve tranquillity. down making. On occasions he may embrace a d d d person whom he disliked till the day before or show ❊ ❈ ❊ daversion towards one whom he held dear till d d d drecently. d d Flattery makes one mad. d d Many feel that they cannot check this tendency. d d ✦ ✧ ✦ d Dharmashastras assure a man that he has the If you want to be God, see him everywhere. power to control his emotions. He may feel joyous If Satan were your aim, dor sad, depending on how he keeps his emotions d d d dunder control. Shastras remind him that the d d you will see him all around. d fconsequences of his past actions (karma) whichh f h bbbbbbb81bbbbbb bbbbbbb82bbbbbb abbbbbbbbbbbbbc abbbb"bbb' bbbbbbc The Four evils Man Should ESchew propensities within , have been named as d d dKashayas by Jain Thirthankars. To drive them away d Dt. 03-11-1982 is a true Dharma. Any aspirant who conquers them will be entitled to regain the original nature of the The term "Dharma' represents discipline, mental d d dsoul which gets entangled in Karmas. He may or d das well as physical, and is relevant to both external d dmay not do owtward exercises like praying or d and internal piety. It does not mean just conducting chanting. The soul has certain attributes but under drituals and ceremonies, offering worship and d dthe influence of Karma, it cannot experience them. d prayers, observing fasts and undertaking pilgrimage. Any activity, therefore, with a desire to acquire " ' dInternal Dharma is control of anger, shedding of d dknowledge of one's own nature is Dharma too. d pride, refraining from harbouring desire (greed) and dgetting rid of malice. d d ❊ ❈ ❊ d d A person may be inclined to be charitable but d d d if his lure for money is not curbed it is no good. He dmay fast for months together but if he fails to keep d d d himself cool, losing his temper often, he will not be Silence of Service and Service of Silence, dconsidered to be possessing "inward Dharma'. d d both are pleasure of Life. d dSimilarly, he may pray for hours but it is deceitful, it d d ✦ ✧ ✦ d will not help to avert re-births. Again, he may serve It has accordingly appeared to me dthe poor but if he displays his ego his service will d d that a study of Indian philosophy d be futile. is not complete without study d Self-introspection, at every step, of outward d d of Jains' contribution to it. d religious practices is needed without which a - H. B. Bhattacharya dreligion may become "Sick', Acharya Vikramsuriji d d d dsaid in a discourse. Anger and the other three d d d f h f h bbbbbbb83bbbbbb bbbbbbb84bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Maintaining health Is a responsible for a sick body. d Social Obligation d d Anyone who succumbs to worldly pleasures, d develops deep attachment and displays excess of d Dt. 08-11-1982 d daversion, may fall sick quickly. Attachment disturbs d the function of the heart. Aversion affects the d Man's body has been compared to a temple, in d d d which God - the Soul - resides. The analogy to a digestive system. Once he is ill, he may be treated dshrine thus suggests many things. First, it should be d das a burden by and to others. Hence to maintain d kept clean by avoiding smoking and abstaining from one's health can be termed a social obligation. dthe consumption of intoxicating drinks. In olden days d dAccording to Jain scriptures, Pannyas Rajyash- d temples remained closed just after sunset and vijayji said in a discourse, attachment to body is a dopened only next sunrise. Even today this tradition d dsin but its proper maintenance is a virtue and is d is followed in many villages. A person who desires essential. dto maintain his body pure and holy should eat and d d d ❊ ❈ ❊ drink between sunrise and sunset. "The prime dhappiness of man is healthy body', says a Gujarati d d d proverb. d d dThe world is a Mobile School. Everyone is a d A temple, even though it might have been built Teacher. There is lot to learn. ' dby an individual s money, may be considered as a d d ✦ ✧ ✦ d public property. The human being's body should also dbe treated likewise and hence, to fall sick may be d dI personally believe that if only Jainism had d described a social crime. A sick person sometimes kept its hold firmly in India, we would dputs his family and neighbours into trouble. No d d perhaps have had a more united India d ddoubt, not to fall ill is not wholly under one's own d d and certainly a greater India than today. d control. But there are so many methods by which - R. K. Shanmukham Chetty done can avoid catching illness. A weak body affects d d d fthe strength of the soul and weak soul is alsoh f h bbbbbbb85bbbbbb bbbbbbb86bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc Being A Friend Of All is A Lofty Ideal Explaining the Bhavanas according to Jain d d dscriptural literature, Acharya Vikramsuriji in a d Dt. 19-11-1982 discourse at 351, Mint Street, exhorted the people not to create ill-will among fellow-beings on grounds d Noble thoughts which generate good manners d d d " '. of caste, creed, colour, status or intellectual dare known as Bhavanas There are many of them, d dattainments. To one wedded to Maitry Bhava, all d but four are considered very essential to lead a living beings are equally lovable. sublime life. They are : friendship (Maitry) : love and dadoration of others' virtues (Pramod) : compassion d d A popular verse describes a true friend d d(Karunya) and indifference towards those who act d das one who rushes to the help of another in need d against good advice and display disrespect to and does not give him up when he is in difficulties. dreligions and ethics (Madhyastha). d dOne who fails to hail every living being as his friend d cannot be termed a true Jain. If one thinks over the Among these four, the Maitry Bhavana or noble sentiments behind the Maitry Bhavana, one dfriendly attitude towards every living being takes the d d d is bound to develop and adopt lofty ideals in life and primary position. This is based on the concept that d d dbe of help to all. d not a single living being in the cosmos is our enemy dand that even plants, trees, insects and animals are d d ❊ ❈ ❊ d dour friends. d d d As we will refrain from giving the least Making a Mistake is not so dinconvenience to any of our intimate associate, we d d grave crime than not accepting it. d should conduct ourselves in such a way as to cause ✦ ✧ ✦ dthe least trouble to all other living beings. Similarly, d d d as we will always like to be loved by others and To make millions laugh is an art but dallowed to lead a quiet life, we should also never d dto keep self smiling always is an achievement. d disturb the peace of others and should respect their drights. d d d f h f h bbbbbbb87bbbbbb bbbbbbb88bbbbbb abbbbbbbbbbbbbc aWebsitesbb :bbbbbbbbbbbc ✧ http://jainworld.com/JWNew/jainworld/index.asp d d d✧ http://www.jainworld.com ✧ http://www.jainism.org d ✧ http://rightfaith.tripod.com ✧ http://www.indiaparenting.com ✧ ✧ dContribution of Jainism toIndian Culture Dr. R. C. Dwivedi d dhttp://www.indianchild.com http://www.panchangam.com d ✧ ✧ Narendranath Bhattacharya jainsamaj.org ahimsa.com ✧ anekant.org ✧ atmasiddhi.com dThe Jaina path of purification Padamanabh S Jaini d d d ✧ arham.com ✧ atmadharma.com Ahimsa - The science of peace Surendra Bothra ✧ bhaktisangeet.com ✧ digambarjain.com dJainism in early medieval Karnataka d d d ✧ geocities.com/tamiljain ✧ geocities.com/athens/3861 Ram Bhusan Prasad Singh ✧ globaljains.com ✧ hindujaintemple.net dGlimpses of Jainism Surendra K. Jain (USA) d d d ✧ iaamjv.org ✧ imjm.org The religion of Ahimsa Prof. A. Chakravarti, M.A, I.E.S ✧ globaljains.com ✧ jainheritagecentres.com dEssence of Jainism Muni shri Kushalchandravijay d d d ✧ jainam.org ✧ jain.now.nu dAscetics & Kings in a Jain ritual culture Lawrence A. Babb d d✧ jainmeditation.org ✧ jcnc.org d The Jaina Philosophy of Non Absolutism Motilal ✧ jaintirth.org ✧ jcgb.org Harmless Souls W. J. Johnson, Oxford ✧ jainteerth.com ✧ jirs.ac.in dGuidelines of Jainism Bhadrabahuvijay d d✧ jiva.org ✧ jainstudy.org d A handbook of Jainology Acharyadev Bhuvanbhanusurishwarji ✧ jain-germany.de ✧ .org dJainism : Through Science Munishri Nandighoshvijayji d d d dCompendium of Jainism T. K. Tukol d dMore links are available on this webpage : d Study of Jainism T. G. Kalghatgi, M.A, Ph.D. http://jainsamaj.org/jainlinks/jainweblinks.html dIndian Philosophy Dr. Radha Krishnan S. d d d A Source book in Jaina Philosophy Devendra Muni Shastri dJaina view of life T. G. Kalghatgi, M.A, Ph.D. d d d dOutlines of Jainism Jagmendarlal Jaini d d d d d d d f h f h bbbbbbb89bbbbbb bbbbbbb90bbbbbb abbbbbbbbbbbbbc abbbbbbbbbbbbbc d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d d f h f h bbbbbbbbbbbbb bbbbbbbbbbbbb