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Home , Banarasidas, Jain literature, Kashaya (Jainism), Mithyatva, Nemichandra, Nirjara

Jain Workshop #6 Jain Center of Southern California Buena Park (Los Angeles) September 28, 29, and 30, 2018

Moderated by Pravin K JAINA Education Committee

Organized by Jain Center of Southern California (JCSC) JAINA Education Committee 509 Carriage Woods Circle Cary, NC 27513 www.jainelibrary.org Table of Contents

0 Workshop Topics and Description PDF 1 Fundamentals of PPT 2 Four Anuyogs to Understand Jain PPT 3 Universe and its Substances PPT 4 of Theory and and Päp in PPT Jainism 5 Misinterpretation of Karma Philosophy PPT 6 Holistic – Comprehensive Approach to PPT , Health, Diet, and Spirituality 7 Stages of Spiritual Development PPT 8 Five Great Vows of Ascetics and 12 Vows of Lay- PPT people 9 Jain Universe PPT 10 Jain Agam Literature PPT 11 Diversity of World Religious Expression – Eastern and PPT Western Religion 12 Diversity of World Religious Expression – , PPT , and Jainism Lord Mahavir’s Preaching Style

You are God (). Recognize yourself. Develop the inner divine qualities and Pravin K. Shah JAINA Education Committee become God. Jain Study Center of North Carolina 509 Carriage Woods Circle If any puts effort in the right direction, Cary, NC 27513-6469 Website: www.jaineLibrary.org then that soul can become God (parama- e-mail: [email protected] Tele - 919-859-4994 atma).

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Lord Mahavir’s Preaching Style Lord Mahavir’s Preaching Style

His ideas were Novel Conquer anger by , His attitude was Progressive Pride by humility He never tried to coerce others to follow Jain doctrine and principles Deceit by Straight-forwardness He never used force, fears, greed, threats, Greed by Contentment etc. to pursue his ideas

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1 Lord Mahavir’s Preaching Style Lord Mahavir’s Preaching Style

“I do not favor Mahavir, nor am I prejudiced against Kapil. External renunciation is meaningless I would accept anyone’s statement if the Soul remains fettered by provided I find it true on the scale of internal shackles ( or vices) logic” Bhava-Pahud (13) in Lokatva Nirnaya

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Lord Mahavir’s Preaching Style Lord Mahavir’s Preaching Style

Whatever I say, you must test this with your own reasoning and Advocates of Jain religion often suffer from verify it through your own experience. dogmatism. Do not accept what I say blindly by faith alone until it passes They may agree that what they have known the litmus test of intellection. Otherwise, it will never be yours. is not absolute truth If you accept what I teach on the basis of the sacred texts, or from my convincing reasoning, or even because of my radiant But personality, but not by testing with your own reasoning, then in the end this will create only darkness (ignorance) in you and not They insist that what others believe is light.

absolutely wrong Tirthankar Mahavir Acharya Mahapragnaji Ref Book - Harmony-Of-All- by 7 Maharshi Santsevi Maharaj (Page8 100)

2 Quotes from Scriptures Quotes from Scriptures

जं जं समयं जीवो आवसइ जेण जेण भावेण। अा चेव अहंसा, अा हंसत णछओ समए। सो तंम तंम समए, सुहासुहं बंधए कमं।।२।। - उपदेशमाला 24 जो होद अपमो, अहंसगो हंसगो इदरो।।११।। - भगवती-आराधना 803 िजस समय जीव जैसे भाव करता है, वह उस आमा ह अहंसा है और आमा ह हंसा है -- यह समय वैसे ह शुभ-अशुभ कम का बध करता सधात का नचय है। जो अम है वह अहंसक है है। और जो म है वह हंसक है। As per the scriptures the self is both violent and non- Whenever a soul reflects on pious and non- violent. He who is very aware of his thoughts and pious thoughts at that very time it gets action is non-violent and he who is careless is violent. bound by corresponding good or evil .

Quotes from Scriptures Quotes from Scriptures

जीववहो अपवहो, जीवदया अपणो दया होइ। रागादणमणुपाओ, अहंसकं देसयं समए। ता सवजीवहंसा, परचा अकामेहं।।५।। तेसं चे उपी, हंसे िजणेह णदठा।।७।। - भतपरणा 93

- जयधवला 1/42.94 जीव का वध अपना ह वध है। जीव क दया अपनी ह दया है। अतः आमहतैषी (आमकाम) पषु ने िजनेवर देव ने कहा है -- राग आद क अनुप सभी तरह क जीव-हंसा का परयाग कया है। अहंसा है और उनक उप हंसा है। Killing or hurting a living being is killing or hurting one's own self. Showing to a living It is said by Tirthankar that absence of being is showing compassion to oneself. He who attachment and aversion is non-violence. While desires his own good, should avoid causing any its presence is violence. harm and show compassion to a living being.

3 Jain Fundamental Beliefs Jain Fundamental Beliefs

 Universe is without a beginning or an end, and is everlasting and  Karma is one of the category of Matter (Pudgal). Hence it exist eternal. No one has created it and no one can destroy it. from Eternity.  Six fundamental substances or entities known as  Soul is in Mithyätva (Delusion or ignorance and wrong belief) constitute the universe; Soul (), Matter (Pudgal), Principle of from Eternity Motion (), Principle of Rest (Adharma), Space (Äkäsha),  Karma is attached to the Soul from Eternity and Time (Käl).  Our Mithyätva (Delusion or Illusion), Kashäya (vices) and the  All six entities are eternal. Although they undergo countless intention behind our actions of body, mind, and speech continue to changes continuously, they do not transform from one substance bind us with new Karma. to another and retain their inherent qualities.  Principle governing the successions of life cycles (Birth, Life, and  Soul is the only living substance, which is consciousness. Every Death) is Karma. living being is a soul. An infinite number of exist in the  Ultimate goal of life is Liberation from suffering (Mithyätva and universe and they are all unique individuals. The remaining 5 Kashäya - Vices) through understanding and realization of its substances are non-living beings (). pure (which in turn eliminates Kashaya and removes all 13 Karma). 14

Jain Fundamental Beliefs Aim of Jainism To realize the original attributes of a Soul by Mithyätva or Delusion means: removing Mithyätva and Kashäya and there by Freeing it from its bondage to Karma. • One does not know the Truth but one firmly believes Questions: the Untruth is Truth  What is Soul and its original Attributes? • Belief is held with absolute conviction  What is Mithyätva, Kashäya, and Karma? • Belief is not changeable even by compelling  What are their Attribute or Qualities? counterargument or proof to the contrary  What is Bondage? Kashäya means:  What is Freedom? • Anger, Ego, Deceit, Greed, Attachment, Aversion  How is the Soul bounded by Karma? and other vices  How can one obtain a state of total freedom or pure consciousness? Mithyätva (not Karma) is the root cause of all Answers require the proper knowledge of the Universe and its Sufferings 15 substances and their relationship with each other.

4 Jain Religion Definition Morality vs. Spirituality

Individual Absolute Point of View: Person The True Nature of a substance is the Religion of a substance Following Not Following Law and Order Law and Order Practical Point of View: Moral Any activity of Body, Mind and Speech Immoral which reduces/removes Mithyätva and Kashäya (Anger, Ego, Deceit, and Spiritual Non-spiritual Greed) is known as Religion 17

Morality vs. Religion Jain Religious Literature

Jain Morality (Vyavahär Dharma) It consists of:  • Conduct in accordance with the guide lines Scriptures, Commentary on Scriptures, and Independent works consist many aspects of prescribed by Arihantas / Tirthankars Religion • Our conduct must accompanied by compassion, friendship, love, sympathy, equanimity etc. otherwise it is merely mechanical action It describes and reflects upon: 1. History of the society 2. Ritual aspect of the society Jain Religion (Nishchaya Dharma) 3. Cultural aspect of the society • Purity of Soul by Removal/elimination of 4. Morality of an individual and the society 5. Spirituality of an individual Mithyätva and Kashäya 19

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Four Anuyogs to Understand Jain Religion Four Anuyogs to Understand Jain Religion Introduction: Lord Mahavir preached Jainism directly to the common people using common people’s language. After his Nirvan, his preaching of , ethics, conduct, and spirituality are compiled in the form in the scriptures known as 11/12 Ang Agams. Pravin K. Shah The Agam also reflected the culture, morality, and knowledge JAINA Education Committee base that existed among the common people of that time. 509 Carriage Woods Circle These religion sutras can be grouped into the four classes known as Raleigh NC 27607-3969 Anuyogs (Category of Explanation) Web - www.jainelibrary.org Email - [email protected] The knowledge, purpose, and limitation of each Anuyog is most essential for a clear understanding of and its principles. Tele - 919-859-4994 Otherwise many meaningless misgivings will crop up in your mind about the Jain principles and its conduct.

Four Anuyogs to Understand Jain Religion Four Anuyogs to Understand Jain Religion

Four Anuyogs are: Four Anuyogs are (continue…..): 1. Prathamanuyoga or Kathanuyog 4. Dravyanuyoga (Dravya means "substance" or "existent") Literature relating to stories, information, fables, art, history, It includes sculpture, fiction, and mythology • Six universal substances (Jiva, Pudgal, Dharmastikay (Motion), 2. Karananuyoga or Ganitanuyog Adhamastikay (Rest), Space (Akas), Time (Kal) Literature relating to mathematics, structure and function of universe • Nine or seven . (), geography, rivers, mountains, Karma classification, and • Gunasthanak. Pure Soul and Impure Soul • 3. Charananuyoga or Charan-karananuyog Effect of Karma on Soul • Literature relating to principles of conduct and observances, the What are reasons behind Soul’s Impurity method of living; and the way of life in this world. This knowledge is most essential for a clear understanding of the • External Conduct – Relates to Karananuyog Jain religion and its principles. The specific attention is given to the • soul and its impurities and the relationship of impure soul with Internal Conduct – Relates to Dravyanuyog karma and determination (Free-will).

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Prathamanuyoga or Kathanuyog Prathamanuyoga or Kathanuyog Stories explain Certain Jain Principles Prathamanuyoga or Kathanuyog A person took a vow “not to eat or drink at night”. However, under certain circumstances he could not keep the vow and drank a glass of water at night. It contains biographies of the Tirthankars and other well known After death, he went to hell because he broke the vow. personalities (Shalaka Purush), Moral stories which are developed to explain certain Jain principles. In another story, a non-vegetarian person took a vow not to eat meat of a bird. He continued to eat all other types of meat daily and never broke his vow. Through stories, Jain literature forms the basis of religious teaching After his death, he went to heaven because he did not break his vow of not to the layperson. eating the birds’ meat. • Good deeds are being rewarded and bad deeds are being From overall Jain philosophy point of view, one can conclude that these are wrong punished in the future by the same person. stories. • It used both historical and imaginary characters in the stories but First person lived a self-controlled life but break the vow once and he went to hell, the entire story is not historical. while the second person ate meat (except bird’s meat) all his life and yet went to heaven. • It consists mainly mythology and some history because the primary purpose of any story is to convey the message of moral However, Jain Literature wanted to explain the importance and significance of Vow and not the overall life conduct of the individuals in these stories. Then the stories living not to preserve the history (Eastern religions never are very appropriate. It conveys the message that if one breaks the vow, one preserved the history). commits the sin and if one does not break it one acquires some virtues.

Prathamanuyoga or Kathanuyog Karananuyoga or Ganitanuyog

Literature Karananuyoga or Ganitanuyog

Svetambar Agams Literature which contains the information about Jnatadharmakatha, Anuttaropapatikadasa, Vipaka, • Mathematics, geography, astronomy, astrology etc. Nirvayavalika, Antakrddasa and • Nature of the universe and its dimensions. Location of Trisastishalakapurush of Hemacandra (12th century) Heaven, Hell, , Mount Meru • Living places and their life span of heavenly gods, human, Digambar Literature animals, people in the hell Padma puran, Harivansha puran, Trishashtilakshana, Maha and • Concept of Time Cycle Adipurana of (8th century) and Uttara purana of • Classification of Karma (9th century) • Explanation of Gunasthanak with reference to Karma

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Karananuyoga or Ganitanuyog Karananuyoga or Ganitanuyog

Message of Karananuyoga Message of Karananuyoga In other words Mahavir used the knowledge base of universe that The Jain literature indicates that the human personality is such that, existed at that time which people can relate to it easily. “It possesses limitless desire. His attitude in the life is such that he wants to possess and rule every thing and every one. He has a very He explained that, look at the size and structure of the ego centered personality.” universe and the power of existence. Your action in the To help to overcome such personality, Jain literature used the areas of controlling and changing other objects has no knowledge base of the universe known to the common people. By impact to this vast universe. using this knowledge the Jain philosophy explained that: “This vast universe functions according to its own rule. However in By doing so only you will become miserable by your such a vast universe, our existence is like a drop of water in the ocean. own action. So one should thrive to limit one’s desire The time of our life span is just like a fraction of second compare to and get rid of one’s own ego (karta bhav). infinite time cycle of the existence of the universe. So “limit your desire and remove your ego”.

Karananuyoga or Ganitanuyog Charananuyoga or Charan-karananuyog • Ethical theories and observances. Literature • Development and perfection of conduct • Principles of conduct and observance, the method of prajnapti, living; and the way of life in this world Chandra prajnapti, and Jayadhavala • Rules of Conduct defined for Ascetics and Lay Tniokaprajnapti (7th century), people Trilokasara (11th century), • Heavily oriented towards Jambudveep prajnapti (13th century) • (austerities), • Ritualized confession (Samayik, ) and • Temple/Sthanak rituals (Tirthankar’s Stuti, , Pujan and )

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Charananuyoga or Charan-karananuyog Dravyanuyog ()

• Dravya means "substance" or "existent." Literature souls (jiva), material atoms (), the principle of motion Acharanga; ; Yogasataka, Yogabindu, (dharma dravya), the principle of rest (adharma-dravya), space Yogadrstisamuccaya, and Dharrnabindu of Haribhadra (8th (akasa), and time (kala) century), Yogasastra of Hemacandra (12 th century). • Nine Tattvas which cover the entire field of metaphysical theories Dharma Samgraha; Shraddha-vidhi; -Pradip; of Jainism. Soul (Jiva), Ajiv, Äsrava, , Punya*, Päp*, Samvar, Nirjarä, Vattakera's Mulachara, and Trivarnachara; and Moksha 's Ratnakaranda Shravakachara (5th Century), • Sravakacara of Amitagati (11 th century) and the Purusartha- It includes every essential aspect of Jain philosophy, siddhyupaya of Amrtacandra (12 th century). (which studies the nature of knowledge, justification, and the rationality of belief), psychology. • The specific attention is given to the soul (its pure and impure state) and present time or current moment (not past or future).

Dravyanuyog Summary

1. Prathamanuyoga or Kathanuyog Most of the stories are mythology and not historical. Some stories use Literature historical character and mixed with mythology. Hence one should not Sthanang Sutra; Lok Prakash: Prajnapana Sutra; Tatvartha; use any story to dervive the Jain principle. Mahashastra; Visheshavashyak Bhashya etc 2. Karananuyoga or Ganitanuyog Jain geography indicates Earth is flat, not moving, Sun is closer to Philosophical works of Acharya Kunda kunda (Samaysar, Earth than the Moon, Mahavideh area is connected with land to Bharat Panchastikay, Pravachansar etc..), area and many more. Umasvami's 'Tattvarthadhigama sutra, and Mahavir was a spiritual teacher and not a teacher of geography. He Samantabhadra's Aptamimansa. used the current knowledge of the Universe existed at that time and Commentries on literature explained the Jain priciple that in this vast universe your existance is not even a dot on the map. Your life is not a fraction of a second and hence you do not be power hungry or Egoistic.

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Summary

3. Charananuyoga or Charan-karananuyog The reword and punishment described in the Charananuyog sutras are to motivate us to live a life with a limited need and desire. In , any religion practice done in order to gain some thing (with greed) and to avoid suffering (fear) is wrong.

4. Dravyanuyoga Dravya means "substance" or "existent”. Its sutras consist the real Jain philosophy, conduct, and path of liberation. It indicates our and Kashay (impurities of the soul) are the real cause of our suffering. Elimination these impurities, soul will attain liberation.

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Universe and its Substances Universe and its Substances Universe is made-up of six eternal and independent substances: Six Universal Substances (Entity/Dravya) 1. Jiva Soul or Living being

Pravin K. Shah 2. Pudgal Matter JAINA Education Committee 3. Dharma Principle of Motion 509 Carriage Woods Circle Raleigh, NC 27607-3969 4. Adharma Principle of Rest Website: www.jainelibrary.org 5. Akasa Space e-mail: [email protected] 6. Käl Time Tele - 919-859-4994

Characteristics of a Substance Universe and its Substances Dravya - The Permanent Characteristics / Qualities of a Substance is known as Dravya of a Substance. Utpäd Origination Paryäya - Every substance continuously going through Origination and Destruction. This is known as Vyaya Destruction Transient Characteristics or Modification of a Substance also known as Paryäya. Dhrauvya Permanence While going through continuous changes, certain qualities of a substance remains unchanged is known as substance or Dravya. Dravya and Paryäya are inseparable.

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Soul - Living Being Free or Liberated Soul • Known as or Every Soul is Individual, Independent, and • It is a pure Consciousness Eternal • It exits in its original attributes for ever Three Types of Souls • Its attributes are Infinite (Perfect) Knowledge, Vision, Power, Bliss or Happiness or Conduct 1. Free or Liberated Souls (Siddha) • Has No Physical Body and No Physical Mind (A- Shariri and A-Mani State) 2. Bonded or Worldly Souls (Samsäri) • Free from all Karma and Free from Pain and Pleasure 3. Avyavahär_räshi Nigod Souls (Virgin • Free from Cycle of Birth and Death - Eternal souls - not migrated in Samsär) • Infinite number • Lives (exists) in Moksha

Worldly (Samsäri) Soul Worldly Souls (Continued)

 It is an Impure Soul – Hence possesses Mithyätva (ajnän) and Kashäya (vices)  Possesses Limited Knowledge, Vision, Power, and Conduct Possesses One to Five senses  Feels Pain and Pleasure (association with Matter/Karma)  Doer of all Karma (Actions/Reflection) 1. Touch One Sense  Recipient of Fruits of Karma 2. Taste Two senses  Covered with Karma (Matter) 3. Smell Three Senses  Possesses Physical Body (Matter) 4. Sight Four Senses  Wonders in a Cycle of Birth and Death 5. Hearing Five Senses  Contraction and Expansion

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One Sense Living Beings One Sense Living Beings Vanaspatikaya (Plant as body) - two types 1) Pratyek Vanaspatikaya One Sense Soul is called Ekendria • Above ground vegetables, fruits, beans, etc. • Each plant has innumerable cells • Earth as body - Prithvikaya • Each cell is occupied by one soul • Water as body - Apakaya • Hence such Plant has Innumerable souls • Fire as body - Agnikaya 2) Sadharan Vanaspatikaya • Air as body - Vayukaya (Nigod or Kandmul ... Potatoes, Onions, Carrots etc..) • Under ground vegetables • Plant as body - Vanaspatikaya • Each plant has Innumerable cells (body) • Each cell is shared by Infinite souls • Hence such Plant has Infinite souls

Two to Five Sense Living Beings Five Sense Living Beings

Five sense beings (Panchendriya) are of two Two Senses - Beindriya types -worms, leeches 1. Living beings without Mind (Asangni) Three Senses - Treindriya • Cannot attain Samyaktva/Liberation -ants, lice 2. Living beings with Mind (Sangni) • Animals, Heavenly, and Hellish being can Four Senses - Chaurendriya possess or attain Samyaktva but cannot attain -flies, bees proper Conduct and hence cannot attain Liberation Five Senses - Panchendriya • Human beings can attain Samyaktva and proper -animals, birds, human, heavenly, hellish etc. Conduct and hence Liberation

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Matter (Pudgal) Eight Vargana (Matters) All matters are classified into eight categories Characteristics of Matter Non-living Substance Audärika Varganä Physical body No Consciousness, No Knowledge Vaikriya Varganä Vaikriya body - small or large Infinite Number Possesses Body Ähäraka Varganä Ähäraka body - small in size Possesses Senses Tejas Varganä Tejas body - heat, digestion • Touch, Taste, Smell, Sight, and Hearing Karman Varganä Karmic or Causal body Color Speech Varganä Provides speech Occupies Space Breathing Varganä Provides breathing , Skandha-desa, Skandha-pradesa, (Atom) Mind Varganä Provides mind for thinking

Five Bodies Karma

Matter composes five different bodies Karma is a matter (Pudgal) and hence it Audärika body - Physical body possesses all characteristics of matter such as Human and Tiryancha possess this body • No consciousness, No-knowledge, Possesses Vaikriya body - can be converted into small or large Body and senses, Occupies Space Heavenly and Hellish beings possess this body Ähäraka body - very small in size Very fine particles (smallest particle in the Only spiritually advanced monks possess this body universe) Tejas body - performs heat, digestion functions Every soul possesses this body Can not be seen/feel/verified Karman body - Karmic or Causal body Every worldly soul possesses this body Entire Universe is filled with Karma Particles

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Principle of Motion (Dharma) and Space (Akasa) Principle of Rest (Adharma) Non-living Substance Non-living Substance No Consciousness No Consciousness Everywhere (infinite) One and Whole One and Whole Self Supported No Senses, Color, and Body Provides room/space to All Entities Exist in Lokakas. -Soul, Matter, Dharma, Adharma, and Time Dharma helps - Motion of Soul/Matter No Form, Color, Touch, Taste, Smell, Sight, or Hear Adharma helps - to Rest Soul and Matter Lokakas - Dharma /Adharma Exist Alokakas - Infinite Empty Space

Yojan and Rajlok Measurement Universe (Lokakas) Yojan 1 Danda or Bow = 6 feet 2000 Danda or Bow = 1 4 Kosha = 1 Yojan (@ 9.0 miles) Total Height = 14 Rajju •Another book gives different measurement Upper world Height = 7 Rajju 1 Dhanu = 6 feet 4000 Dhanu = 1 Yojan (@4.5 miles) Middle world 1000 Yojans = 1 Mahayojan Width = 1 Rajju Rajlok or Rajju Height = 1800 Yojan The distance traveled in six months by a ball of iron weighing *900 Yojan up and 900 Yojan down from surface 1,000 bhar (1000 tolas or 25 lb.) let fall freely from heaven (Indralok) or Lower world Height = 7 Rajju

A distance traveled by a (heavenly being) in six months at Loka Volume = 343 Cubic Rajju (Digambar) a rate of 2,057,152 Yojan in one Samay (Samay = unit of time = Loka Volume = 239 Cubic Rajju (Swetambar) @1/4 second)

= @1.15 x 10E21 miles

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Time (Kal) Time (Samay or Kal)

Smallest indivisible portion of Time is called one Samay One View - Innumerable Samaya = One Avali • Imaginary thing 256 Avali = One Kshullak_bhav • No real existence Approx 17.5 Kshullak_bhav = One Breath (inhale + exhale) Another view - 3773 Breaths = One Muhurat (48 minutes) • Real existence 16,777,216 Avalis = One Muhurat (48 minutes) • Innumerable time atoms 2 Ghadi = One Muhurat (48 minutes) 30 Muhurat = One Day Measures changes of Soul and Matter 15 Days = One Fortnight Not a cause of changes 2 Fortnights = One Month

Time (Samaya) Continued Time Cycle

12 Months = One Year Time Cycle - Kal = 20 x 10,000,000 x 10,000,000 Sagaropams 5 Years = One Yuga 8,400,000 x 8,400,000 years = One Purva (70,560,000,000,000 Years) Avasarpini (Declining Era) = 10 x 10,000,000 x 10,000,000 Sagaropams Innumerable Years = One Palyopama from Happiness to Miserable 10 x 10,000,000 x 10,000,000 Palyopama Utsarpini (Rising Era) = 10 x 10,000,000 x 10,000,000 Sagaropams = One Sagaropama from Miserable to Happiness 20 x 10,000,000 x 10,000,000 Sagaropama = One Time Cycle Time is a continuous Cycle of Decline and Rise Era One Palyopama Declining Era (Avasarpini) Time Cycle Human virtues, Natural conditions decline over time The time required to empty Sixty Four cubic Gau (512 cubic miles) Rising Era (Utsarpini) Time Cycle deep well completely filled with hairs of a seven day old newly born Human virtues, Natural conditions improve over time baby and one hair is removed every 100 years.

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Time Cycle (continued) Time Cycle (continued)

Six parts of Declining Era (Avasarpini) Time Cycle Six parts of Rising Era (Utsarpini) Time Cycle 1. Happy_happy 4 x 10E14 Sagaropama 1. Unhappy_unhappy 21000 years 2. Happy 3 x 10E14 Sagaropama 2. Unhappy 21000 years 3. Happy_unhappy 2 x 10E14 Sagaropama 3. Unhappy_happy 1 x 10E14 Sagaropama - 42000 years 4. Unhappy_happy 1 x 10E14 Sagaropama - 42000 years 4. Happy_unhappy 2 x 10E14 Sagaropama 5. Unhappy 21000 years (present 2500 years) 5. Happy 3 x 10E14 Sagaropama 6. Unhappy_unhappy 21000 years 6. Happy_happy 4 x 10E14 Sagaropama

7 Philosophy of Karma and Nine Tattvas (Principles) Punya and Päp Karma The Relationship between Soul and Karma are defined in Nine Principles known as Nine Tattvas • Jiva Soul (Consciousness) • Ajiva Non-living substances (Karma) • Äsrava Causes of bondage of Karma • Bandh Characteristics of Bondage of Karma Pravin K. Shah • Punya Virtue JAINA Education Committee Jain Study Center Of North Carolina • Päp Sin 509 Carriage Woods Circle • Stoppage of New Karma Cary, NC 27513-6469 website: www.Jainelibrary.Org • Nirjarä Exhaustion of accumulated Karma e-mail: [email protected] • Moksha State of Liberation from all Karma tele 919-859-4994

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Asrava - Causes of Bondage of Karma Bandh - Characteristics of Bondage of Darshan Mohaniya Karma or Mithyätva: Karma Believing in Wrong belief /knowledge and Ignorance of Right belief /knowledge • Mithyatva Mohniya, Mishra Mohniya, and Samyaktva Mohniya Prakruti Bandh Chäritra Mohaniya Karma: • Nature of Karma (Eight Categories) Avirati Bandh • Vowlessness, Lack of self restraint Pramäda • Duration of Karma • Carelessness, Unawareness or Unmindfulness, forgetfulness Anubhäga Bandh or Rasa Bandh Kashäya • Passions (anger, ego, deceit, and greed) • Intensity of Karma • Anantanubandhi, Apratyakhani, Pratyakhani, and Sanjvalan Pradesha Bandh • Quantity of Karma • Activities of mind, speech, and body 3 4

1 Prakruti Bandh () Ghäti Karma Mohaniya • Deceives and pollutes soul's natural quality of bliss and causes the soul to become desirous and creates ignorance / illusion of what is and is not good for soul Ghäti Karma (Four) – Darshan Mohaniya: deludes proper understanding of reality Obscures and defiles soul's natural quality and its own nature and hence no Right Faith – Chäritra Mohaniya: deludes proper conduct and generates various passions within Aghäti Karma (Four) Jnänävaraniya Provides physical body and related circumstances • Obscures soul's faculty of specific knowledge Darshanävaraniya (obscures soul's nonphysical quality or creates • Obscures soul's faculty of general knowledge or intuitive vision physical quality) Antaräya • Hinders soul's infinite power or energy 5 6

Samvara - Stoppage of New Aghäti Karma Karma

•Vedaniya -Obscures soul's infinite spiritual happiness not • Right Belief (Samyaktva) dependent on body, senses, and mind • Observance of vows •Nama • Awareness -Obscures soul's nonphysical nature • • Passionlessness -Obscures soul's equanimity quality • Peacefulness of vibrating activities •Äyu -Obscures soul's immortality 7 8

2 - Exhaustion of Karma Nirjara or Penance

Exhaustion of karma already acquired • The karma exhaust themselves by producing the results when it is time for them to do so. This is called Akam Nirjara External Penances:  However at that time, new karma begin to pour -Relates to Physical Body in.  Hence it becomes difficult to be free of Karma. • Therefore, one should destroy the Karma before they produce the result. This is called Spiritual Internal Penances: Nirjara or Sakam Nirjara -Relates to Thought Process • Sakam Nirjara is done by rigorous penance (Tapa). 9 10

External Penance (Nirjara) External Penance (Nirjara) [continued] Anasan -Complete abstinence from eating and/or drinking Sanlinatä Alpähära or Unodari -Stay in a lonely places free from all disturbances. -Reduce quantity of food one normally eats Restraining the senses from external objects, and Ichhänirodha or Vrittisamkhsepa divert their attention to internal object for spiritual upliftment -Control number of items to use of food and material things Rasatyäg Käya_klesha -Give up stimulating or tasty food -External Penance and Tolerating physical pain voluntarily (honey, alcohol, butter, milk, cheese, icecream, tea, fried

food, sweets, juice etc.) 11 12

3 Internal Penance (Nirjara) Various Classification of Karma

Präyashchitta Jainism has divided Karma into a number of groups in order • Repent and atone for the sinful acts to bring out their important features to enable a clearer understanding of this difficult but important subject • Honor and Respect for teachers, elders, and others • Ghäti Karma and Aghäti Karma Vaiyävrata • Punya (Shubha) Karma and Päp (Ashubha) Karma • Selfless service towards teachers, elders, sick and needy • Dravya Karma and Bhäva Karma and Nokarma Svadhyaya • Iryäpathic Karma and Sämparäyika Karma • Study of Religion for Spiritual development Note - Dhyäna When it does not result in Bondage, it is called Iryäpathic Äsrava (non_affecting) • Religious Karma, which departs from the soul as soon as it comes in. Vyutsarga or Käyotsarga The Karma particle accompanied by attraction or aversion is called Sämparäyika • Abandonment of External & Internal aspects and objects Äsrava (affecting influx), which attach the Karma Pudgal with the soul for longer time. • Non-attachment to the body • Give up all egoistic thoughts (Kartabhav) 13 14

Punya and Päp - Defination Punya and Päp – (continued) • Most of the Karma bondage occurs due to passion All acquired karma are divided into two major groups: (Kashäya – anger, ego, deceit, greed. Päp: • Hence while doing virtuous work (Punya karma) we –Evil acts with the feeling of violence and revenge also acquire Mohniya Karma (attachment - Räga) –Produces unhappy and miserable environments like illness, which is hindrance to Liberation. poverty, selfish family, discomforts etc. • So we need to do Punya karma without ego or Punya: Kartabhav. –Meritorious deeds with feeling of satisfaction and • This way we acquire only Punya Karma and no accomplishment Mohniya Karma along with it. –Produces happy or comfortable environment like healthy *All Ghäti Karma are Päp karma body, spiritual family, comforts, luxury etc. *Only Aghäti Karma are classified as either Punya or –Provides further opportunity to the soul to be free from Päp karma Karma through prevention (Samvar) and separation (Sakam Nirjarä) 15 16

4 Karma Relationship Punya and Päp – Understanding From Spiritual Point of View Ghäti/Aghäti Karma and Punya/Papa Karma • All Karma Bondage hinder or defile the natural qualities of the soul All Ghäti karma subdue the innate qualities of the soul and hence all categories of Ghäti karma are classified as Päp or • One cannot attain liberation when karma are attached sinful karma. • However, in the initial stages of spiritual progress, one needs Only Aghäti karma that are responsible for the physical conducive environment which is provided by only Punya environment of a living being are classified as the result of karma Punya karma or Päp karma. • Hence on the path of spiritual progress Punya Aghäti Karma produce a human life, a healthy body, high social – First migrate our actions from sinful activities to meritorious activities status, and a longer life span with the feeling of satisfaction, accomplishment, reward and fame. Papa Aghäti karma produce an unhealthy body, a shorter life span, low – Then continue to do meritorious activities without any expectation of social status, poverty, birth in hell, or as an animal, insect, or in a accomplishment, fame, or reward (actionless action). vegetative state or similar categories. –This way only Punya karma (which are Aghati karma) will attach to the Note – soul but one will continue to remove past Ghati Karma. –With the help of Punya Karma, one can easily attain Vitrag State and all Punya Karma are Aghäti karma and all Päp karma belong to both Ghäti 17 Kevaljnan and ultimately liberation 18 and Aghäti karma.

Causes of Punya Causes of Päp

Anna-Punya: of innocent, non-sentient, pure and vegetarian food 01 Pränätipät Violence Pän-Punya: Offering of non-sentient and pure water 02 Mrushäväda Untruth Layan-Punya: Offering shelter 03 Adattädäna Theft Shayan-Punya: Offering bed 04 Maithuna Unchaste Vastra-Punya: Offering clothes 05 Parigraha Possessiveness Man-Punya: Good thinking 06 Krodha Anger Vachan-Punya: Good and kind words 07 Mäna Arrogance Käya-Punya: Virtuous, helpful activities 08 Mäyä Deceit Namaskär- Paying homage to Pancha-Paramesthi or Humility towards 09 Lobha Greed Punya: all ling beings

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5 Our Actions of Punya and Päp Causes of Päp (continued)

10 Räga Attachment Four Fold actions due to Punya & Päp Karma 11 Dvesha Hatred • Punyänubandhi Punya -The fruits of past Punya karma (healthy body, wealth, social status..) are used 12 Kalah Quarrel in such a way to acquire new Punya karma 13 Abhyäkhyäna Accusation • Päpänubandhi Punya -The fruits of past Punya karma (healthy body, wealth, social status..) are used 14 Paishunya Gossip in such a way to acquire new Päp karma 15 Par_pariväda Criticism • Punyänubandhi Päp -The fruits of past Päp karma (unhealthy body, poverty, no social status..) are 16 Rati-Arati Like and dislike used in such a way to acquire new Punya karma 17 Mäyä Mrushäväda Malice • Päpänubandhi Päp –The fruits of past Päp karma (unhealthy body, poverty, no social status..) are 18 Mithyä-Darshan-Shalya Wrong beliefs used in such a way to acquire new Päp karma

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Concept of Jain Karma Dravya Karma and Bhäva Karma

Dravya Karma, Bhava Karma and Nokarma The Karma Pudgal attached to the soul are the Dravya Karma

Dravya Physical karmic particles which are attached or not- The soul in the form of passions (Kashäya) and Yoga are the Karma attached to any soul. Bhäva Karma. It leads to bondage of further Dravya karma. Generally following terminology is used Karma – particles attached to soul Karma particle – not attached to soul Dravya Karma being part of matter, are material in character.

Bhava A reflection of the soul or the state of the soul at every The Bhäva Karma being Kashäya and activities (attributes) of Karma moment. It is not a physical particle but a form of our soul the soul are spiritual in character. (Paryäya) such as angry soul or greedy soul or a happy soul. The Dravya karma are the cover (Ävaran) of the soul. No-karma Everything else in the universe other than Soul and Karma particles. The Bhäva Karma is the defect or impure (ashuddha) state of This includes our physical body, physical mind, words, the soul. smell, sound, color, house, furniture, and all other items we come across in the universe. 23 24

6 Dravya Karma and Bhäva Karma Jain Religion Definition • The Dravya Karma is an apparent cause (Nimitta) in creating vibration (Kashäya and yoga) in the soul which leads to further Acquiring Karma and their Consequences bondage of Dravya karma. Bondage of karma occurs due to the soul's Mithyätva (illusion or ignorance of proper knowledge), Avirati (vowlessness), Pramäda • The Bhäva Karma (soul with passions and yoga) is a Nimitta in (spiritual laziness), Kashäya (anger, ego, deceit, greed etc.) and Yoga attracting Dravya Karma (Karma Pudgal) and bind them to the (activities of the mind, body, and speech). soul. In other words • In this process No-karma are not being affected. They are just Karma bondage occurs only due to the presence of Mohaniya karma present in their own state. meaning: • The Dravya and Bhäva Karma are apparently related as each Darshan Mohaniya - which is Mithyätva and other's counterpart's of cause and effect. The relationship is Chäritra Mohaniya Karma - which is Kashäya or a lack of spiritual classified as Nimitta-naimitik relationship. conduct • This chain reaction continues as a vicious circle until it is broken Under normal circumstances we will never be free of karma because at by positive and deliberate efforts called Samvar (Stoppage of New every moment we remove some old karma and acquire some new karma. Karma) and Nirjarä (Separation of old karma before maturity).25 26

Effort (Purushärtha) over Effort (Purushärtha) over Destiny Destiny (Karma) (Karma) [continued]

Between the two stages of Bondage (Bandha) and Various ways the Karma can be modified: Separation (Nirjarä) of Karma 1. Udaya Currently Karma produces result - Operation 2. Sattä Karma which will produce the result in Future • One can change the bondage of Karma by proper 3. Udiranä Karma Prematurely produces result (before time) efforts before their Maturity 4. Udvartanä Karma Intensifies its own result 5. Apavartanä Dilution • By such efforts the destined results of Karma is 6. Sankraman Interchange altered, modified, or eliminated. 7. Upasham Dormancy 8. Nidhatta Flexibility *Indicates the Supremacy of Soul over the Karma 9. Nikächanä Inflexibility

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7 Effort (Purushärtha) over Destiny Effort (Purushärtha) over Destiny (Karma) (Karma) [continued]

1. Udaya (Operation) •Udvartanä (Intensification) -In this state karma produce their good or bad effects on the soul and then get separated from the soul. -In this state the Sattä Karma will further increase in the -One should observe complete equanimity (Samatä) during Udaya state. This will Duration (Sthiti), Intensity (Anubhäga), etc. of their make the existing Karma shed their attachment with the soul without further acquisition of new Karma. bondage due to one's own action 2. Sattä (Stay) •Apavartanä (Dilution) -This is the idle state of Karma. In future these Karma will produce their effect on -In this state the Sattä karma will reduce their duration or the soul. One can change the Duration, Intensity, Nature (Prakriti), and quantity of the Karma during their Sattä state. intensity of bondage due to one's action as opposed to 3. Udiranä (Premature operation) Udvartanä -During this process the Sattä karma are brought into operation or fruition (Udaya) *Under Udvartanä and Apavartanä the duration (Sthiti) by deliberate efforts like penance. In this process, the Karma that could have borne fruits later can be ripened earlier to give results in advance like ripening of and intensity (Anubhäga) of Karma bondage can be fruits by artificial means. It may not apply to all cases and types of Karma increased or decreased bondage. 29 30

Effort (Purushärtha) over Destiny Effort (Purushärtha) over Destiny (Karma) [continued] (Karma) [continued]

Sankraman (Interchange) Upasham (Dormancy) • Ordinarily, the Karma bondage adheres to its own Nature, Duration, • When the Karma is made not to give results but remain dormant, it is Intensity, etc. and gives results according to its category considered a state of Upasham of that Karma. –e.g. Knowledge Obscuring Karma will obscure knowledge only (as per –e.g. Fire covered by ashes. As soon as ashes are removed, fire its nature, duration and intensity). starts same way when Upasham is over, the Karma will start • However, during the Sankraman process it is possible to change one producing results. sub-category of Karma into another by proper efforts. Nidhatta (Flexibility) –e.g. Sensory Knowledge-Obscuring Karma (Mati Jnänävaraniya) may be changed into Study Knowledge Obscuring Karma (Shruta • In this state the power (intensity) of karma can be partially altered by Jnänävaraniya). efforts like penance. • There are some exceptions Nikächanä (Inflexibility) –Faith Deluding (Darshan Mohaniya) Karma cannot be interchanged with • The result of the Karma in this state is inescapable and effects of this Conduct Deluding (Chäritra Mohaniya) Karma cannot be altered by the best of efforts like penance. Such Karma –Life Span (Äyu) Karma cannot be interchanged, etc. will be separated from the soul only after giving results upon their 31 Udaya. 32

8 Comments and Criticism Comments and Criticism Jain Karma theory and the materialistic nature of Karma has After endless argument about God, it has been concluded, faced its share of Criticism: • For those who do not believe in God, no arguments are It is considered fatalistic, individualistic, mechanical and too possible. emphatic on punishment and retribution. • For those who believe in God, no argument is necessary Answer to the above criticism: A deeper understanding of the subject will reveal that belief in Karma Same thing may be said about the Jain Karma theory leads to -The acceptance of the inevitable and inescapable results of Karma • No proof is possible for the theory of Karma. Nor can it avoids unnecessary discontentment within. be proved in a laboratory. -There is a deep social commitment in Punya or auspicious Karma. • It is the word revealed from the teachings of the -There is scope for alteration or transformation in the results of enlightened ones with their perfect knowledge, insight and Karma. Hence it is not mechanical. experience. -Belief in Karma lays emphasis, not so much on punishment or • It provides a rational explanation for otherwise retribution but on the continuous efforts for moral regeneration and inexplicable divergence in existence. 33 upliftment of the beings and this will result in a better social order.34

Conclusion • Karma and its results are strictly personal to the soul. • The Soul is responsible for its own karma and their bondage and hence it makes a person self-reliant and responsible for his/her deeds • Karma bondage and Karma results are not transferable. • No other soul can bail out the responsible soul by agreeing to bear or share the fruits of its Karma as they travel with the particular soul from (birth to birth) one life to another. • Jain karma philosophy shows the importance of human efforts (Purushärtha) against its destiny. By adequate efforts, the soul can be supreme and can alter and dilute the effects of Karma or even completely get rid of them. • Karma philosophy helps to enforce an ethical behavior and highly moral conduct, which ultimately makes the world a better place to live in.

• It provides a rational explanation to the existence of a living being35

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Jain Karma Application and Anekantvad Fundamental Beliefs Jainism Misinterpretation of Jain Karma Philosophy • Soul and Karma exist from Eternity • The Soul is in Mithyätva (False knowledge, not having true knowledge of reality, and wrong belief) from Eternity • Karma is attached to the Soul from Eternity • The Principles governing the successions of life cycles (Birth, Life, and Death) is Karma. Pravin K. Shah • JAINA Education Committee Our Ignorance (Mithyätva), Vices (Kashäya) and Intention 509 Carriage Woods Circle behind our actions of body, mind, and speech continues to Cary, NC 27513 bind us with new Karma. 919-859-4994 and fax • Ignorance (Mithyätva) is the root cause of all Sufferings E-mail: [email protected] Website: www.jainelibrary.org • Ultimate goal of life is Liberation. Removal of Mithyätva and Kashaya in turn helps to removes all Karma.

Effects of Karma.. Properties Karma Karma continuously produce their effect on to the Soul Karma is a matter (Pudgal) and hence it possesses  It obscures the Soul's natural quality of Infinite all characteristics of matter Vision, Knowledge, Power, Conduct. Hence Soul possesses limited Vision or Faith, Knowledge, Power, • No consciousness / knowledge Conduct, pleasure and pain (Ghäti Karma) • Possesses Body  Soul with Karma also possesses Body (human, • Occupies Space animal, insects etc), Life span, Social standing, healthy or unhealthy body and environment (Aghäti Very fine particles (smallest particle in the Karma) universe) The intensity of the effect of Karma depends on the Can not be seen/feel/verified illusion and ignorance of the Soul at that time Entire Universe is filled with Karma Particles One person's Karma does not affect the other living being (no connection)

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Dravya and Paryay Upadan and Nimitta

Dravya (Substance) – Every substance in the universe continuously changes its Upädän (Real cause of the change or result) form. During the modification process, its certain qualities or • Upädän is a real cause of a result properties remains unchanged. Collectively the unchanged • qualities are called as Dravya. It is One and Only One in any given process, result, Paryäya (Modification or Form) or activity – Each substance in the universe continuously modifies its form. This form is called Paryay of that substance at that Nimitta (Apparent cause of the change or result) time. • Dravya and Paryay are inseparable. Nimitta is an apparent cause of a result or a catalytic agent (helper) of a process, result, or activity – e.g. Bengal is a Paryay, Gold is a Dravya • There can be one or more Nimitta in any given event

Possible Reflections Jain Spiritual Understanding of Five Samavayi Causes Reflection of person X 1. It was Y's bad karma that he got hurt. I was just the Nimitta Jain Reality (Logic) explains that 2. It was predestined for Y to get hurt Five Causes of equal magnitude (Samavayi) are always 3. I was not driving carefully. Due to my negligence Y got hurt present when an event happens in the Universe or in our Reflection of person Y Life 1. It was my bad karma that I got hurt. Person X was just Nimitta • Time (Kal) 2. It was predestined for me to get hurt • Intrinsic nature (Swabhav) 3. It was X's fault. If he would have been careful I would not get hurt • Predestination (Niyati, Bhavitavyata, or Honahar) Reflection of person Z • Instrumental cause (Nimitta) 1. Y got hurt because of his bad karma. Let him complete the – External Beings, Objects (External Cause) suffering so that his karma get exhausted 2. It was predestined for Y to get hurt – Karma (Internal Cause) 3. Y got hurt and I should try my best to help him immediately • Determination, Self-effort, or Freewill (Purushärtha)

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Example Example – X, Y, and Z

• Leaves fall off at beginning of fall season, Persons X and Y are involved in a car accident Winter is cold (Time) Person X was at fault • Apple seeds grow apples not oranges, Female Person Y got hurt gets pregnant not male (Intrinsic Nature) Person Z witnessed the accident • Animals can not do Meditation (Predestination) What are the possible reflections of persons X, • Person X wins a lottery (Karma, Instrumental Y, and Z. cause) Note – • Gandhiji got the Independence of (Free X Y and Z have good knowledge of Jain principles and Will / Determination) Karma philosophy

Ignorant Person's Reflection Spiritual Person's Reflection Reflection of person X It was Y's bad karma that he got hurt. I was just Reflects on one cause which enhances his spirituality or the Nimitta or I happened to be present. reduces his kashays such as anger, greed, ego, lust etc. Reflection of person Y X –It was my negligence (Freewill) It was X's fault. If he would have been careful I would not get hurt. He is totally responsible for Y the accident. –It was my bad Karma or my Predestination Reflection of person Z Z –My intrinsic nature (Swabhav) is Compassion. I Y got hurt because of his bad karma. Let him need to help Y immediately complete the suffering so that his karma get exhausted

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Fully Realized (Kevali) Person's Reflection Analysis Jain reality explains that 5 causes exist equally for any event that occurs in the Universe However 3 of 5 causes are beyond our control • Fully Realized (Kevali) person reflects that Time, Intrinsic nature, Predestination this is way the incident occurred (All 5 Instrumental Cause (Nimitta) Causes are Present Equally). • To certain extent External circumstances are in our control • Karma which have not produced the result (which are in Satta) continuously changes with our reflection Freewill or Determination (Purusharth) is in our control

Summary.. Summary During the action or activity period one should reflect on: One's own effort for the success (Determination, Free will, Jain reality indicates that Five Causes are always Self-effort) present for any event that happens in the Universe. At the conclusion of an activity or action one should reflect on: To form an opinion on any one of the five causes If the result is positive indicates our ignorance (Mithyatva) about Jain reality. The success was due to the help from others (external However during our spiritual growth period, we Nimitta or circumstances) should reflect on one cause that will reduce or If the result is negative minimize our vices (Kashaya) such as Anger, Ego, The failure was due to Deceit, and Greed and enhance our spirituality. • My past karma Kevali visualizes the presence of all five causes at all • Was Predestined the time. However his action will always be • My effort was not adequate compassionate without any attachment to the action.

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Spiritual Understanding of Predestination Keval Jnan

The popular definition: Person needs Freewill, Determination, Effort or Ego to • Kevali is capable of visualizing All Past, Present, and progress from Illusionary/Ignorant state (1st Gunasthank) Future Events together of the universe (Paryaya of to Monkshood state (6th Gunasthank) every substances) at the same time Person can not spiritually progress further without Analysis dissolving his/her ego. • From reflection (Upayog) point of view, Kevali's To the egoless person, all events that occur in the universe reflection remains within his/her soul all the time (He seems predestined lives in present moment only). Hence Kevali never • This does not mean that events are predestined in reflects in past and future time and on external objects reality (all five causes are equally present) • The definition is useful to get rid of ego (karta bhav) Only single concept of Predestination violates Jain theory to further enhance our spirituality from 6th of Five Samavayi Causes. Gunasthanak to 13 th Kevali stage.

Karma and Compassion Karma and Compassion.....

Our ignorance or intention behind our actions of body, mind, and speech bind us with Karma. • As spiritual progress occurs, the effect of Hence during an ignorance state, a person is Nimitta reduces, and the power of Free-will controlled by surroundings (Nimitta). (Upadan) increases • Hence on the path of spiritual progress, the • For a totally realized person (Kevali) ignorant person should be surrounded by surroundings (Nimitta) has no effect proper environment • Karma philosophy applies to myself only, –Religious study, and Swadhyay Compassion applies to all –Charity, Environmental and Social work –Temple and Pathshälä going, Tirth Yatra

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Holistic Jain Spirituality: Holistic Approach to Jain Spirituality Comprehensive Approach to Ahimsa, Diet, Health, and Environment Holistic (Comprehensive) Approach to Spirituality Comprehensive means analyzing the whole system of Jain beliefs and practices with respect to Ahimsa, Compassion, Diet, Penance, Health and Environment rather than simply emphasizing some Pravin K. Shah of its individual components. JAINA Education Committee • 509 Carriage Woods Circle Ahimsa and Compassion Cary NC 27513-6469 • Diet, Health, and Environment Web - www.jainelibrary.org Email - [email protected] • Penances - 6 External Penances and their Tele - 919-859-4994 relationship with spirituality (6 Internal Penances)

Basic Jain Principle for Minimum Violence Samvar – Right Conduct or Practices • The degree Violence inflicted is proportional to the number of Ahimsa and Compassion senses a living being possesses…. • Violence to a living being which has more senses (Five, Four, Three, etc.. in these order) is more sinful act than thousands of Guide Line of Practicing of Ahimsa for Laypeople One Sense living beings. • • is the highest principle of Jain Violence to a living being which has more senses also creates a greater impact on the Environment Religion • • Order of Violence: Human (Self and Other), Animal, Insects, However, life can not exist without violence Bacteria (two senses), One sense beings (Vegetables, Water, • Hence, for our existence (food and shelter) we Air, Earth, and Fire) must follow the path of minimum violence Since life can survive by consuming one sense beings, Jainism believes in Vegetarianism even though Vegetables have innumerable/infinite living beings which are killed for our survival (humans need food and shelter for survival).

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Jain Diet – Follow the Path of Minimum Jain Diet – Follow the Path of Minimum Violence (Samvar) Violence (Samvar)

Order of Degree of Violence (highest to lowest) 1. Violence or Exploitation of Human Beings (1st Order of Degree of Violence ( highest to lowest ) order Sin) - food, clothes, and shelters prepared by 5. Violence to two sensed beings such as Bacteria etc.. child labor, or by exploiting other human beings (5 th order Sin) 2. Violence to five sensed Animals (2 nd order Sin) - 6. Violence to One Sensed Beings (minimum violence food prepared by exploiting and killing animals: 6th order Sin) Meat, Milk, Cheese, Butter, Sweets, Ice-creams, • Water, fire, air, earth, and pratyek vegetables Fish, Chicken, Eggs etc.. have innumerable souls 3. Violence to four and three sensed movable beings • Root vegetables have infinite souls such as flies, bees, insects (3 rd order Sin) Usage of One Sensed Beings should be minimum for Healthy Survival

Holistic Jain Diet - Food Criteria Holistic Jain Diet Criteria Jain Food must be conducive to the Ahimsa, Environment, Health and Spiritual upliftment. • One should not consume any food that can create the violence Consume Only “Healthy Vegan Food” (Kashaya – Anger, Ego, Deceit, and Greed) within or degrades awareness (Drugs and Liquor) • Food should be obtained with Minimum • One should not eat any food that involves violence to Movable beings Destruction of Environment (Human, Animals, Birds, Insects etc..) • Not to Consume Anishta (no nutrition) Food • Consume Minimum for Healthy Survival. Food which have no or very minimum nutrition value (junk food, Over eating and Waste is Violence deep fried food, Stale food, liquor). • • Not to Consume Anupsevya (not a food) Food Eat little less than your hunger and early in Not a Food (Drugs, Tobaccos, etc..) the day for good Health and for proper Hence Eat only healthy strict Vegetarian (Vegan) Food . practice of Meditation.

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Violence to Humans Food Related to Animal Cruelty

Two Categories of Violence to Humans • Meat, Chicken, Fish, Eggs • Dairy Products (highest cruelty to cows in 1. Violence to Oneself – (Highest Sinful act) commercial dairy) From spiritual point of view, consuming food that Milk, Yogurt, Cheese, Butter, Ice-cream, degrades our awareness and health (junk food, Ghee, Sweets drugs, liquor, opium, Snuff, Drugs…) • Eggs – Fertilized or Non-fertilized (highest 2. Violence to other Human Beings – (2 nd highest Sin) cruelty to birds in factory farming) • Honey (Bees are produced and raised) From Ahimsa point of view, using food, clothes, and shelters prepared by child labor, or by • Jello made from fish Gelatin exploiting other human beings • Varakh (Silver Foil) made using cow’s intestine.

Cruelty in Dairy Industries Cruelty to Animals Universal Law of Mother Nature American Culture (Psychology) • No mother (cow and human) produces milk unless she delivers a baby “Most people care about animals and do not want to see them harmed, first. but engage in a diet that requires them to be killed or suffer” • After the birth of a calf, the cow starts to produce milk only to feed her Classification of Animals – calf. She also produces just enough milk that is needed for her calf under Pets, Wild Animals, and Farm Animals natural healthy environment (same as human). Treatment of farm animals can not be applied toward pets • The cow slowly stops producing milk after her calf reaches a weaning One can not crammed dogs in a cage similar to chicken, which age (same as human). deprives fresh air, sunlight, and movement. • Nature has not made any provision for mother cows to produce more America - Dogs are Pet, Cows are Farm Animals milk than the need of their calves under natural healthy environment. Other culture - Dogs for food, Cows are sacred Conclusion We have become so accustomed to (and often attached to) Any drop of milk that we drink or we use in dairy products is considered our forms of exploitation, often intertwining them deeply stolen from the mother cow that was meant for her baby calf under normal healthy environment. This is the Most Cruel Act. into our culture, religion, and way of life.

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Cruelty to Animals Cruelty in Dairy Industry

• Cows are kept pregnant continually • Statistics Slaughtering 70% to 80% of baby calves slaughtered within six months by the Veal Animals Killed per Day in USA industry or within five years by the beef –Cattle - 130,000 industry –Calves - 7,000 • Slaughtering the mother cow after five years –Hogs - 360,000 of their fertile life while the life expectancy is about 20 years –Chickens - 24,000,000 • Everyday, hormones or drugs are injected to increase the milk yield.

Impact on Environment Impact on Environment

Land Usage Greenhouse effect • A third of the surface of North America is World's 1.3 billion cows annually produce devoted to grazing 100 million tons of methane a powerful greenhouse gas which traps 25 times as • Half of American croplands grow livestock much solar heat as CO2 feed for meat and dairy products Water Consumption • 220 million acres of land in the USA have Livestock (Cattle, Calves, Hogs, Pigs) been deforested for livestock production production accounts for more than half of • 25 million acres in Brazil, and half the all the water consumed in USA. forests in Central America

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Impact on Environment (continued) Impact on Environment (continued)

To produce 1 lb. of Meat, an average of 40 lbs. of vegetation is used. Waste • This calculation takes into consideration, the land clearing, as Waste released in the Environment by well as food for the live-stock until slaughter – American Meat and Dairy Industry: Food cattle are generally slaughtered prior to 2-years-old Dairy cattle may live 4 years before being turned into burgers. To produce 1 lb. of Meat, an average of 2500 230,000 pounds per second, polluting gallons of water is used. our land, air and water systems. • 1 lb. of wheat requires 108 gallons of water 1 lb. of rice needs 229 gallons of water 1 lb. of potatoes require just 60 gallons of water *Source: USDA 2001. *Source: USDA 2001.

Impact on Health Cruelty in Egg Production

Poultry Farms – Impact on Health – Meat and Dairy Products Hens / Chicken are considered Egg producing Machines Confined to Narrow Space  High Cholesterol Attack One Another De-beaked  High Saturated Fats Food Given Bone meal, Blood meal, Excreta food, Meat meal, Fish meal, Grain  High incidence of Prostate Cancer Unfertilized Egg It is the Result of Biological Cycle of a Hen but they go through the  Calcium Deficiency (recent study) same cruelty Usage of Byproducts Cosmetics, Cakes, Cookies, Candies, Wine "clearing" agent,  Less Hygienic Shampoos, Skin Care Products

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Jainism in Action – Cruelty in Varakh (Silver Foil) Eco friendly Religion Production Caring for the Earth and Environment is the way of Life for the Jain Community by following the two key • Manufactured using Cow's Intestine (Ox-gut) principles of Jainism in every day life obtained from slaughterhouses Ahimsä • Be Compassionate including to ourselves • Thin strips of Silver placed between intestine • Minimize injury to all forms of life including and manually hammered to create Silver Foil. Air, Water, Earth, Plants and Animals • Be Strict Vegetarian / Vegan and avoid the use of complete • Used to decorate sweets, betel nut, paan, Animal based products Temple idols etc.. Non-possessiveness / Self-restraint • • Reduce our needs and wants as far as possible Annually 255,000 Kgms used ($40 Million) • Reuse / Recycle products, Eliminate Waste • Share Resources

Nirjarä – Jain Penance Nirjarä – Jain Penance

Nirjarä is the process of exhaustion of karma already Nirjarä is done by rigorous penance acquired Six External Penance : • The karma exhaust themselves by producing the • Relates to Physical Body (Food and Exercise) results (creating environment) when it is time for • Pre-requisite to prepare our mind for Internal them to do so (known as Akam Nirjara). Penance which is true Nirjarä • However at that time, new karma begin to pour in. Six Internal Penance : • Hence it becomes difficult to be free of Karma. • Relates to spiritual improvement of Thought Therefore, one should destroy the Karma before they Process (meditation) – It is a real cause of produce the result. This is real Nirjarä (known as Sakam liberation Nirjara) • Real Nirjarä removes/reduces Ghati Karma (Mohaniya Karma) before its Maturity

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Nirjarä – Penance : Nirjarä – Penance : External Penance External Penance Anasan Complete abstinence from eating and drinking Sanlinatä (Vivikta_shaiyashan) Alpähära or Unodari Stay in a lonely places free from all Reduce the quantity of food one normally eats disturbances. Withdrawal of senses from Ichhänirodha or Vrittisamkshepa external comfort. Control of desire for food and material things Rasatyäg Käya Klesha Give up stimulating or tasty food Tolerating physical pain voluntarily –honey, alcohol, butter, milk, tea, sweets, Last two External Nirjarä relate to Healthy Body. juices, fried foods, soft drinks, etc. Healthy diet and healthy body are requirements for Real or First 4 External Nirjarä relates to healthy diet Sakam Nirjara

Nirjarä – Penance : Nirjarä – Penance : Internal Penance Internal Penance Präyashchitta Repentance for Bad Deeds with firm determination - not to do it again Dhyäna Vinay Contemplation and Meditation on soul’s true Humility and proper behavior towards all living nature beings Käyotsarga or Vyutsarga Vaiyävruttya or Vaiyävachcha This is the ultimate internal austerity, where Rendering Selfless service to needy and sufferings the activities of the body, speech, and mind Swädhyäy are withdrawn and a person exist with Study or Understanding of self (religious complete awareness and bliss literature)

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The Book of Compassion: The Book of Compassion: List of Articles List of Articles

• Varakh (Silver Foil) The Book has the following Articles: • Facts about Eggs • My Visit to A Dairy Farm • Story of Silk • Dairy Cows - Life, Usage, and Sufferings (New York • Story of Pearls Times) • The Myth about Milk • Recycling of Slaughterhouse Waste (Rendering • Plants) Puppy Mills: Breeding Ills • • Milk - Its Impact on Health, Cruelty, and Pollution Alternatives to Animal Abuse • • Is Nothing Sacred? - Cruelty towards India's Holy How our Diet affects the Environment Animals • Note – All articles are available on Jain eLibrary Website Vegetarianism - A Compassionate Approach to Life www.jainelibrary.org

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Gunasthanas Stages of Spiritual Development Stages of Spiritual Development

There are 14 stages of spiritual development Soul travels from complete Ignorance (Mithyätva) Pravin K. Shah state to the complete blissful and liberated state JAINA Education Committee 509 Carriage Woods Circle The order of Gunasthänas is logical and not Cary NC 27513 chronological E-mail: [email protected] Website: www.jainelibrary.org They are arranged according to the principle of 919-859-4994 and Fax decreasing sinfulness and the increasing purity

Stages of Spiritual Development Stages of Spiritual Development Gunasthanas Gunasthanas Soul removes its Mohaniya Karma Classification – Ignorance (Mithyätva) on 4 th stage – Vowlessness (Avirati) on 6 th stage – Passions (Kashäya) on 12 th stage (at this stage soul has removed only Mohaniya Karma (only 1 of 8 karma) – Ghäti karma on 13 th stage (at this stage has removed another three karma – Jnanavarniya, Darshanavarniya, and Anantray Karma) – Yoga (activities of body, mind and speech) on 14th stage and attains liberation (At the end of this stage soul has removed the remaining all 4 Aghati karma – Vedniya, Nam, Gotra, and Ayushya)

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Stages of Spiritual Development Stages of Spiritual Development Gunasthanas Gunasthanas • 01 Mithyätva (False conviction or faith) 01 Mithyätva (False conviction or faith) • Three progressive stages Mithyätva • Delusion or Gross ignorance state of Mohaniya Right faith or conviction –Mithyätva Mohaniya (Wrong belief) • This state is possessed by all souls from –Mishra Mohaniya (Right/wrong belief) the beginning of time –Samyaktva Mohaniya (Clouded right • Soul does not have a true knowledge and belief) faith of its true nature and in reality but • Soul migrates to 4 th stage after acquiring believes in ego centered personality and right knowledge and having right conviction non-reality of that knowledge

Stages of Spiritual Development Stages of Spiritual Development Gunasthanas Gunasthanas

03 Mishra (Mixed Stage) 02 Säsvädana (Stage of having tasted true • Mixed or partially rational belief. belief) • Also the condition of mind while actually • One has a taste of true belief falling down from the fourth to the first • This states exists only while actually stage falling down from the fourth to the first • After the first fall, condition of mind stage going up from first to third and then to • Duration less than 48 minutes the fourth stage • Duration less than 48 minutes

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Stages of Spiritual Development Stages of Spiritual Development (Gunasthanas) (Gunasthanas) • 04 Samyag-drashti or Samyaktva (Right Faith or 04 Samyag-drashti or Samyaktva (Right Faith or Conviction) Conviction) • Three ways to achieve Samyaktva • Soul migrates directly to 4 th stage from the 1 st Upasham (suppression) stage (first time) Kshäyik (eradication)  Kshayopasham (partial suppression and partial • Soul possesses Right Faith (Samyaktva) and eradication) Right Knowledge but lack of self control or • Three types of Faith Deluding (Darshan Mohaniya) conduct and hence it is known as Avirata- Karma and four Anantänu-bandhi Kashäya (very samyagadrasthi (Vowless Right Faith) intense passions) has been suppressed or eradicated. These seven Karma are called Darshan-saptak. • Gateway to Liberation • Downfall occurs if Mithyätva was suppressed only

Stages of Spiritual Development Stages of Spiritual Development Gunasthanas Gunasthanas

05 Desavirata-samyagadristi (Partial Renunciation) 06 Pramatta-virata (Full Renunciation with some lack of Awareness) • Practicing partial vows of Right Conduct • Total renunciations of Material belongings and Family life (follows ascetic life) • Conquered over Apratyakhan-kashay • (intense passions) Observes five great vows though possesses some Non-awareness (Pramäda) • Highest spiritual stage for laypeople • Conquered over Pratyakhan-kashay (high passions)

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Stages of Spiritual Development Gunasthanas Stages of Spiritual Development Gunasthanas 07 Apramatta-virata (Full Renunciation with total awareness) 08 -karana or Nivratti-badara- samparaya (Meditative state) • Observes vows at every moment without • negligence (pramada) Pureness of soul increasing • Passions are reduced to minimum in • Remains in meditative state intensity, quality, number and form • Traces of Passions are still present (Sanjvalan) • Partial realization of natural joy or bliss (svabhavik ananda)

Stages of Spiritual Development Stages of Spiritual Development Gunasthanas Gunasthanas

09 Anivritti-karana or Anivratti-badara samparaya (Advance meditative state) 11 Upasanta-moha (Quiescence passionless state) • More advanced thought-activity or • meditation Quiescence of the remaining traces of pious greed • Fallback occurs due to suppression of 10 Sukshma-samparaya (Almost passionless passions state) • Only very slight pious greed left to be controlled

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Stages of Spiritual Development Stages of Spiritual Development Gunasthanas Gunasthanas 13 Sayogy-kevalin (Active Omniscience State) • 12 Kshina-moha (Complete passionless state) Omniscience state (elimination of four Ghati karma) • Desirelessness (Vitaräga) State • Perfection of Right Vision, Right Knowledge, • Complete eradication of even pious greed Right Conduct, and Infinite Power or Energy • Duration is less than 48 min • It is known as Liberation in the embodied state • No fallback can occur (all passions are • eradicated) Activity of Body, Mind and Speech exist (Yoga) • establishes religious order

Stages of Spiritual Development Gunasthanas

14 Ayogy-kevalin (Passive Omniscience State) • Cessation of all activities of the three • Duration is very short (few seconds) • Next step is the attainment of Liberation or

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Five Great Vows Twelve Vows of Laypeople Path of Liberation

Right Faith - Samyak Darshana Pravin K. Shah Right Knowledge - Samyak Jnan JAINA Education Committee Jain Study Center of North Carolina Right Conduct - Samyak Charitrya 509 Carriage Woods Circle Cary NC 27513-6469 E-mail: [email protected] Website: www.jainelibrary.org 919-889-1900Cell

Ascetics (Monks and Nuns): Four-Fold Order of Jain Sangh Spiritual Practiceners and Teachers Renounce the world •No earthly possessions •No family relationship Monk - •Beg for food Nun - Sadhvi •Wear no cloths or white/yellow cloth •Walk on bare feet (no vehicles) Layman - Shravak Practice self-control Follow strictly Five Great Vows (Maha-vrats) Laywoman - Shravika • By Mind, Speech, and Action • Not to do, • Not to ask others to do, • Not to approve such actions

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Ascetics (Monks and Nuns): Five Great Vows of Ascetics Nonviolence (Ahimsa) • Universal Love and Compassion to all Living Beings Chastity (Brahmacharya) • Do not hurt anyone (body, speech, and thought) • Total abstinence from sensual pleasure of five • Embrace the welfare of all humans, animals and senses protection of environment Non-possession/ Non-attachment (Aparigraha) Truth () • Total abstinence of possession and attachment • Always speak truth which is pious and pleasant • Possession creates attachment which results in otherwise remain silent continued greed, jealousy, selfishness, ego, Non-stealing (Achaurya) hatred, violence. • Not to cheat or use illegal means or not to take any • This leads to bondage of Karma, which leads to item unattended. the further cycles of birth and death • When accepting alms, help, or aid, one should not • Wants and desires have no limit. take more than what is needed.

Lay Followers (Shravaks and Shravikas): Twelve Vows of Layperson Not require to renounce the world Five Main Vows of Limited Nature (Anuvratas): Discharge household duties by honest • Nonviolence Anuvrat (Ahimsa Anuvrat) means • Sthula Pranatipat Viraman Vrat Live a progressive pure/spiritual life • Do not hurt Intentionally any beings (Selfish motive, sheer pleasure and even avoidable negligence). Support Ascetics, Temples, Scriptures • One may use force, if necessary, in the defense of Follow the Twelve Vows of Lay people his country, society, family, life, property, religious • Five Main Vows of Limited Nature institute. (Anuvratas) • Minimum violence in agricultural, industrial, • Three Vows (Guna-vrats) occupational living activities (through carefulness • Four Disciplinary Vows (Siksha-) and due precaution). By Mind, Speech, and Action • Truthfulness Anuvrat (Satya Anuvrat) • Sthula Mrisavada Viraman Vrat Not to do and • Avoid gross lies - Do not give false evidence or deny Not to ask others to do the property of others. Avoid cheating others.

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Twelve Vows of Layperson Twelve Vows of Layperson

Five Main Vows of Limited Nature (Anuvratas): • Non-stealing Anuvrat (Achaurya Anuvrat) Five Main Vows of Limited Nature (Anuvratas): • Sthula Adattadana Viraman Vrat • Non-attachment Anuvrat (Aparigraha Anuvrat) • A person must not steal, rob, or misappropriate  Sthula Parigraha Viraman Vrat others goods and property.  One must impose a limit on one's needs, acquisitions, • He must not cheat and use illegal means in acquiring and possessions such as land, real estate, goods, worldly things other valuables, animals, money, etc.  The surplus should be used for the common good. • Chastity Anuvrat (Bhramacharya Anuvrat)  One must limit the every day usage of number of food • Sthula Maithuna Viraman Vrat items, or articles and their quantity. • A person must not have a sensual relationship with  Non-possession, like non-violence, affirms the anybody but one's own lawfully wedded spouse. oneness of all life and is beneficial to an individual in • Even with one's own spouse, excessive indulgence his spiritual growth and to the society for the of all kinds of sensual pleasure need be avoided. redistribution of wealth.

Twelve Vows of Layperson Twelve Vows of Layperson

Three Merit Vows (Guna-vrats): Four Disciplinary Vows (Siksha-vratas): • Limited Area of Activity (Dik ) • Limited duration of Meditation (Samayik Vrata • Limited use of Consumable and Non-consumable • Limited area and duration of activity items (Bhoga-Upbhoga Vrata) (Desavakasika Vrata) • Limited duration of Ascetic's life (Pausadha • Avoidance of purposeless Sins (Anartha-danda Vrata) Vrata) • Charity Vow (Atithi Samvibhaga Vrata) Merit vows enhance and purify the effect of the five They reflect the purity of one's heart. main vows. They encourage us in the performance of our religious They govern our external conduct. duties. They are preparatory to the discipline of an ascetic's life.

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Twelve Vows of Layperson

Peaceful Death (Sanlekhanä): • The peaceful death is characterized by non- attachment to worldly objects and by a suppression of passions at the time of death. • One may take vow of Sanlekhanä if one is in sound mind, one is terminally ill and can not remain in equanimity or meditative state, and his Guru gives permission. • The last thought should be of a calm renunciation of the body. • In the final days of life, a can attain such a peaceful death if he/she truly follows the above twelve vows.

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Preaching Methods of Lord Mahavir Jain Universe Lord Mahavir preached Jain religion and its philosophy and spirituality using four different methods known as Four Anuyogs 1. Stories (Pratham_anuyog) Historical, non-historical, and mythology 2. Conduct (Charan_anuyog) Pravin K. Shah Self control, penance, repentance, and nonviolence Jaina Education Committee 3. Mathematics (Ganit_anuyog / Karan_anuyog) Jain Study Center of North Carolina Karma and its classification 509 Carriage Woods Circle Cary, NC 27513 Various stages of Soul's spiritual development based on Karma Website: www.jainelibrary.org Structure and Function Universe e-mail: [email protected] 919-859-4994 H, 919-889-1900Cell 4. Philosophy or Adhyatma (Dravya_anuyog) Spirituality

Jain Universe Jain Universe

Jain Universe Akas (Space)

Lokakas Alokakas Jiva and Ajiva Empty - Void Exist Infinite Height - 14 Rajlok

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Yojan and Rajlok Measurement Universe (Lokakas) Yojan 1 Danda or Bow = 6 feet Total Height = 14 Rajlok 2000 Danda or Bow = 1 Kosha 4 Kosha = 1 Yojan (@ 9.0 miles) Upper world height = 7 Rajlok Another book gives different measurement Middle world height = 1800 Yojans 1 Dhanu = 6 feet 900 Yojan up from center of the surface 4000 Dhanu = 1 Yojan(@4.5 miles) 900 Yojan down from center of the surface 1000 Yojans = 1 Mahayojan Width = 1 Rajlok Rajlok or Rajju Lower world height = 7 Rajlok A distance traveled by a deva (a heavenly god) in six months at a rate of 2,057,152 Yojan in one samay (Samay = smallest unit of time = @1/4 Lokakas Volume (Digambar) = 343 Cubic Rajlok second) or The distance traveled in six months by a ball of iron weighing 1,000 bhar Lokakas Volume (Swetambar)= 239 Cubic Rajlok (1000 tolas or 25 lb.) let fall freely from Indralok (heaven). = @1.15 x 10E21 miles

Upper World Universe (Lokakas) Who Lives Where? (Residents) Upper World • Liberated Souls (Moksha) • Vaimanik devas 12 /16 Devaloks, 9 Graivek, 5 Anuttar devas Middle World • Jyotishka devas (above 900 yojans) • Humans, Tiryanch (on surface) • Vyan vantar devas (below 900 yojans) Lower World • Bhavanpati devas • Narakis

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Middle World Upper World

Height = 7 Rajlok or Rajju Consist of 900 yojans above and 900 yojans below Earth surface Moksha, 5 Anuttaras, 9 Graiveks, 12 or 16 Devloks Jambudvip is in the Center of the Middle World Liberated Souls - lives in Moksha Surrounding Jambudvip, an innumerable series of concentric rings of Vaimanik devas (3 sub-categories) alternate oceans and islands (dvip or continents) Higher Vaimanik devas (Anuttara and Graiveks ) Residents Anuttara devas attain liberation either in next birth or Jyotishka devas (gods of light) - 790 to 900 yojans above earth third birth Human, Tiryanch (Animals, birds, etc...... ) on the surface Each deva is independent Vyan vantar devas - 100 yojan below surface of Earth Lower Vaimanik devas World of Human (Manushya_lok) Organized like Earthly kingdoms - Consist of two and half continents Rulers (), Counselors, Guards, Followers, Armies Jambudvip, Dhataki_khanda, and half of Puskara_dvip

List of 64 – Celebrates Middle World (Madhyalok) Birthday of Tirthankar Two and Half Island

List of 64 Indras who perform Trthankar Abhishek after Birth on Mount Meru • Bhavanpati – 20 (There are 10 Bhavanpati places and each divides in North and South and each one has one Indra) • Vyatar – 16 (There are 8 Vyatar places and each divides in North and South and each one has one Indra) • Vyan Vyatar – 16 (There are 8 Vyan Vyatar places and each divides in North and South and each one has one Indra) • Jyotishk Dev – 2 - One Moon and One Sun (There 2 Suns and 2 Moons exist in Jambudweep but one of them comes for Abhishek) • Vaimanik – 10 (one Indra each from first 8 Devlok + One Indra from 9th and 10th and One Indra from 11th and 12th Devlok)

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Jyotishka Devas Mount Meru Distance from Earth surface Stars () = 790 yojans Sun (Surya) = 800 yojans Moon (Chandra) = 880 yojans Constellation (Nakshatra) = 884 yojans Planets (Graha) Mercury (Budha) = 888 yojans Venus (Shukra) = 891 yojans Jupiter (Guru or Brahaspati) = 894 yojans Mars (Mangal) = 897 yojans Saturn (Shani) = 900 yojans Remaining planets = 888 to 900 yojans

Mount Meru Number of Jyotishka Devas (Two and Half Continents)

Location Moon Sun Planet Constellation Stars

Jambu Dvip 2 2 176 56 133,950E14 Island

Lavan Samudra 4 4 352 112 267,900E14 Ocean

Dhataki Khand 12 12 1056 336 803,700E14 Island

Kalodadhi Samudra 42 42 3696 1176 2,812,950E14 Ocean

Pushkar Dvip 72 72 6336 2096 4,822,200E14 Island

Total 132 132 11696 3696 8,840,600E14

•Only stars are in 10 million X 10 million unit (10E14)

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Jambudvip Jambu-dvip

Center of the Middle World Diameters 100,000 yojans Mount Meru is at the center Illuminated by two Moons and two Suns Six mountains run from East to West, divide into seven huge continents Each continent is watered by two great rivers

Jambu-dvip Jambu-dvip

Seven Continents and Six Mountains 1. Airavata (North) - Rakta and Ra ktoda Rivers Shikhari Mountain 2. Airanyavant - Rupyakula and Suvarnakula Rivers Rukmi Mountain 3. Ramyak - Narkanta and Narikanta Rivers Nil Mountain 4. Mahavideh (Middle) - Sitoda and Rivers Nishidh Mountain 5. Harivarsha - Harikanta and Harita Rivers Mahahimvant Mountain 6. Himavant - Rohitasya and Rohita Rivers Himvant Mountain 7. (South) - Sindhu and Ganga Rivers

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Karma and Akarma Bharat_kshetra • Karma_bhumi (Land of Action) Located in the Southern part of Jambudvip • Vaitadhya mountain runs from East to West in the middle • Three Continents (width 50 yojan) divides into two halves (North and Bharata, Airavata, and Mahavideh South) • Tirthankars are born only in Karma_bhumi • Two rivers (Ganga and Sindhu) run from North to South. • Religion exist and Liberation is possible They divide each North and South sections into three Akarma_bhumi (Land of No Action) sub_continents • Four Continents • Mountain has two tunnels connecting North and South Hemavat, Harivarsha, Ramyak, Hiranyavat section • • Two Sub-continents of Mahavideh Chakravarti king rules all six sub_continents (only he can pass through the tunnels) Devkuru and Uttarkuru • Vasudev king rules three sub_continents • Congenital pairs (yugalins) live • Southern middle sub_continent is known as Arya_kshetra • Land is adorned with wish-granting trees • (kalpa_vraksa) and magnificent ponds. Remaining five sub_continents are known as Anarya_kshetra (Malechchha) • No Tirthankar is born • Tirthankar is born only in Arya_kshetra • No Religion exist and hence no liberation

Bharat-kshetra (India) Mahavedah - kshetra

Mount Meru is located at the center. It is buttressed by the two Vaksara mountain ranges which surround two countries known as Uttara_kuru and Deva_kuru. Both Kurus are Akarma_bhumi and where congenital pairs (yugalins) live. Two rivers (Sita and Sitoda) divides into four parts Northeast, Southeast, Northwest, Southwest Each part has 8 sub_continents - Total 32 sub_continents known as 32 vijays A Tirthankar may born in each vijay At present four exist as follows • Northeast (Ishan) - Simandhar_swami (8th vijay) • Southeast () - Yugamandhar_swami (9th vijay) • Southwest (Nairutya) - Bahu_swami (24th vijay) • Northwest (Vayavya) - Subahu_swami (25th vijay)

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Manushya_Lok - (World of Humans) Manushya_Lok (World of Humans) cont.. Humans reside only in Two and Half dvips (continents) Hence Manushya_lok consist of: Jambudvip Fifteen Karma_bhumi, Dhataki_khanda Five Bharat_kshetra, Half of Puskara_dvip Five Airavat_kshetra, Five Mahavideh_kshetra (includes Five Mount Meru), Dhataki_khanda is twice as large as Jambudvip. It Thirty Akarma_bhumi. has twice the number of mountains, rivers and Human, Animals, Birds, Trees, Plants, etc. exist continents of Jambudvip. Human population of Manushya_lok is 10E29 Outside Manushya_lok Puskara_dvip is twice as large as Dhataki_khanda Only Animals, Birds, Trees, Plants, etc. exist but humans reside only in half of Puskar dvip. Hence it has also twice the number of mountains, rivers, Liberation is attained only from Karma_bhumi of Manushya_lok and continents of Jambu_dvip.

Nandishwar-dvip Lower World 52 Eternal Temples Residents Narakis (Hellish) Bhavanvasi devas Naga_kumar, Asur_kumar, 7 infernal regions (Narakis) 1st region = 1 Rajju wide 7th region = 7 Rajju wide Each infernal region is made up of Clay, Ice (solid water) Solid air (ghan ) Thin air (tan vayu) Space (akas)

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Lower World continued.. Summary

Suffering increases from 1st to 7th Hell (Narakis) Earth is Flat Burning heat Earth is not moving Intense cold Nauseous smells Sun and Moon moves around Mount Meru (Earth) Unquenchable thirst Two Suns and Two Moons exist in Jambu-dvip Insatiable hunger Mahavideh-kshetra connected to Bharat-kshetra via land Unavoidable torture from each other (mountains, rivers, etc..) Ill treatment from Asuras (upto 3 Narakis) (Asuras are Bhavanpati devs) Sun is closer to Earth than Moon

Two Ways to be Fooled

There are two ways to be fooled. “One is to believe what isn't true; the other is to refuse to believe what is true." - Soren Kierkegaard Scientists at the university of Kalamazoo and the University of Oshkosh have simultaneously confirmed beyond a reasonable doubt that The Earth is not flat and that cruise ships will not fall off the planet and sail off into space on round-the-world excursions.

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Index Jain Agam Literature Jain Agam (Canonical) Literature • Definition • Classification • Listings of Sutras • Summary of Agams by Jainsects • History of Preservation • Agam substitute Literature of Digambar

Pravin K. Shah • Authors of Agam Literature Jain Study Center of North Carolina (Raleigh) 509 Carriage Woods Circle • Agam Sutras based on Fourteen Raleigh NC 27607-3969 919-859-4994 and fax E-mail: education@.org Website: www.jaina.org

Jain Agam (Canonical) Literature Index (Shrut, Sutra, Dvadsangi, Ganipitikas, Siddhant) Commentary on Jain Agams Definition  Absolute Point of View - Nishchay-naya (from Reader • Niryukti or Listener point of view) • Bhasya • Enhances Spiritual Life • Churni • Finds Happiness within • Reduces Kashays (greed, anger, lust, ego etc.) within • Tika  Empirical Point of View – Vyavahar Naya (from Author Non-Agam Jain Literature or Speaker point of view) • Teaching of Jina (Aapt, Tirthankar, , ) who has • Various Subjects and Languages conquered attachment and aversion • Jain Authors • Preach Universal Truth • Conduct - Equanimity, Compassion, Universal affection, • Important Jain Literature Friendship • Thought - Principle of Relativity

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Jain Sects Jain Agam (Canonical) Literature (Shrut, Sutra, Dvadsangi, Ganipitikas, Siddhant) Jain Sects

Digambar Swetambar Major Languages Monks - no cloths Monks - white cloths

Ardha-maghadhi Prakrut 400 to 100 BC Murtipujak Nonmurtipujak Murtipujak Nonmurtipujak

Jain Maharachtri 100 to 500 AD Murtipujak Sthanak-vasi Bisa-panthi Orthodox Lokashah (14th Cen) Bhattarak Tradition Taran-panthi murtipujak Tera-panthi Orthodox murtipujak Taran-taran-swami Acharya Bhikku (16th Cen) Terah-panthi (18th Cen) Ahimsak and Simple Murtipujak

Jain Agam Literature Ang-pravistha Agam Jain Agam Literature (Jain Scriptures)

Ang-agams Angbahya-agams Direct Teachings of Lord Mahavir 12 Scriptures (all sects) 14/34/21 Scriptures Ganadhars 14/10 Purvi Composed by Ganadhars 12 Ang-pravishta Agams Swetambar Angbahya- 11 Ang-agams 12th Ang-agam Digambar Angbahya- agams agams Swetambar - all Drastivad Digambar (all sects) survived 14 scriptures (all sects) 34/21 Scriptures 14 Purvas - all extinct Digambar - all extinct All extinct All survived • All 12 Ang-agams are extinct during 364 B.C.

Upang to 157 AD. 12 Murtipujak\ 12 Non-murtipujak Five Parikarmas Chhed-sutra Shwetambar (all sects) 6 Murtipujak\ 4 Non-murtipujak Sutra Mool-sutra • 11 Ang-agams are survived 4 Murtipujak\ 3 Non-murtipujak Prathamanuyog • 12th Ang Agam is extinct during 356 BC to Chulika Fourteen Purva-gatas 2 Murtipujak\ 2 Non-murtipujak 474 AD. Prakirna Five Chulikas 10 Murtipujak\ 0 Non-murtipujak

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Ang-pravistha Agams -pravada- 1. Acharang 12th Ang-agam 2. Sutra-kratang 3. Sthanang Divided into Five Parts: 4. Samavay-ang 1. Five Parikarmas 5. Vhakhya-prajnapti or Bhagavati 6. Jnata-dharma-kathang 2. Sutra 7. Upasaka-dashang 3. Pratham- 8. Antahkra-dashang 9. Anuttaroupa-patika-dashang 4. Fourteen Purvas 10.Prashna-vyakran 11.Vipaka-sutra 5. Five Chulikas 12.Drishti-pravada or Drishtivad

Drishti-pravada-anga Listings of 14 Purvas Five Parikarmas 1. Utpada-purva • Chandra-prajnapti • Describes the origination, destruction, and permanence nature of substances • Surya-prajnapti 2. Agraya-niya • Jambu-dvipa-prajnapti • Describes Seven Tattvas, and Six • Dvip-prajnapti 3. Viryanu-vad • Vyakhya-prajnapti • Describes the power and qualities of living and nonliving Sutra substances. • An account of 363 false creeds 4. Asti-nasti-pravad Pratham-anuyoga • Seven ways (saydvad) of considering things and their usage. • Life stories of 63 great Leaders 5. -pravad –24 Tirthankars • Eight types of knowledge (Jnana) –12 Chakra-vartis 6. Satya-pravad –9 Narayans or Vasudevs • Description of truth, silence, speakers –9 Prati-narayans or Prati-vasudevs 7. Atma-pravad –9 Bal-bhadras or Baldevs • Description of soul (Atma) from Nischaya and Vyavahar point of view

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Listings of 14 Purvas (Cont..) Five Chulikas 8. Karma-pravad Chulika knowledge acquires extra ordinary power • Bondage and its modification of karma to the soul 9. Pratya-khyan 1Jala-gata

• Description of vows, penances, repentances, and renunciations of • Power to walk on water, staying in the water, passing bad things through fire etc 10.Vidyanu-vad 2 Sthala-gata • Acquiring special power by learning various and other knowledge • Travel to mount Meru, Mahavideh etc 11.Kalyan-vad 3 -gata • Description of the grand celebrations of great events (Kalyanak) 12.-vad • Power to perform miracles • Knowledge about removal of pains caused by spirit, ghost, snake... 4 Rupa-gata 13.Kriya-visal • Transformation of body into various forms • Description 72 arts of man and 64 arts of woman 14.Triloka-bindu-sara 5 Akasa-gata

• Way of attaining Moksha and its blissful state and permanent • Travel into space happiness

Digambar's Ang-bahya Agams Ang-bahya Agams: 1. Samayik 2. Samstava Composed by Sthaviras 3. Vandana • Compiled by 14 or 10 Purvi Acharyas 4. Prati-kraman 5. Vinaya 6. Kriti-karma Digambar 7. Das-vaikalik 8. Uttar-adhyayan • All sects believes – 14 books 9. -vyavahara 10. Kalpa-kalpa 11. Mahakalpa-sanjnaka Shwetambar 12. Pundarika • -pujak - 34 books 13. Maha-pundarika • Non-murti-pujak - 21 books 14. Nishidika

All 14 Ang-bahya Agams are extinct during 364 B.C. to 157 A.D.

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Shwetambar's Ang-bahya Agams Shwetambar's Ang-bahya Agams Upang Agams Sect...... A B 1. Aupa-patika 2. Raja-prasniya 3. Jivabhigam Chhed-sutraUpang Agams Agams 126 124 4. Prajnapana 5. Jambu-dvipa-prajnapti Mul-sutra Agams 4 3 6. Surya-prajnapti Chulika-sutra Agams 2 2 7. Chandra-prajnapti 8. Nirayavali or Kalpika Prakirna Agams 10 0 9. Kalpa-vatansika Total 34 21 10.Pushpika 11.Pushpa-chulika 12.Vrashni-dasha A = Swetambar Murti-pujak sect B = Swetambar Nonmurti-pujak sect Accepted by Murti Pujak and Non-murti Pujak sects.

Shwetambar's Ang-bahya Agams: Shwetambar's Ang-bahya Agams: Chhed-sutra Agams: Prakirna Agams 1. Nishitha 1. Chatuh-sarana 2. Maha-nishitha 2. Samstarak 3. Vyavahara* 4. Das-sruta-skandha 3. Atura-pratya-khyana 5. Brahat-kalpa 4. Bhakti-parijna 6. Panch-kalpa (now extinct) or Jit-kalpa* 5. Tandul-vaitalika Mul-sutra Agams 6. Chandra-vedhyaka 1. Avasyaka 7. Devendra-stav 2. Dasha-vaikalika 8. Ganit- 3. Uttara-dhyan 4. Ogha-niryukti or Pinda-niryukti* 9. Maha-pratya-khyan Chulika-sutra Agams 10.Vir-stave 1. Nandi-sutra None are accepted by Non-murti pujak sect 2. Anuyoga-dvara * Not accepted by Non-murti pujak sect

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Agam Summary by Jain Sects History of Preservation Digambar (all sects) First Recension (226 BC) • Patali-putra by Sthulibhadra  12th Ang Agam (14 Purvas) extinct by 356 BC  11 Ang Agams orally complied  Remaining 11 Angs and 14 Ang-bahya extinct by  14 Purvas not remembered 157 AD  Later Sthulibhadra complied 10 Purvas  Agam Substitute Literature Second Recension (374 AD to 387 AD) • by Skandil and Valabhi by Nagarjun –Satkhand Agam  Agams and Anuyogs documented –Kashay-pahud Third Recension (527 AD) –Four Anuyogs consist of several books • Valabhi by Devardhi-gani Shwetambar (all sects)  Prakirnas documented  Agams and Anuyogs reviewed/preserved  12th Ang Agam (14 Purvas) extinct by 474 AD  Differences documented in Churni  11 Ang-pravishta Agams Survived  Agam works settled (Catalog in Nandi Sutra) Shwetambar Murtipujak Current Status • Deviation from Nandi Sutra  Accepts 34 Ang-bahya Agams  Many Prakirnas are extinct Shwetambar Nonmurtipujak  Vir-stava and Pind-niryukti added after words  Accepts 21 Ang-bahya Agams

Niryukti Literature Commentary Literature Written on Agam sutras • Language To study Jain Agams, • Poetic Form and Short  one requires to study complete Panchagini of • Provides General Meaning of Agam sutras each Agam. Contains Panchagini (Consist of Five Types) • Historical Incidences • Original Sutras • Old Traditions, Stories, and Examples • Philosophy, Principles, and Conducts • Niryukti Author - -swami (second before 600 AD) • Bhasya • Written on 10 Agams • Churni Independent Niryukties • Tika • Sanstarak Niryukti • Govind Niryukti or Darshan Prabhavak • Aradhana Niryukti

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Bhasya Literature Churni Literature Written on Agam and Niryukti • Prakrit Language Written on Agam, Niryukti, Bhasya • Poetic Form • Prakrit mixed Language • Provides Specific Meaning • Prose Form Contains • Contains Jatak and Religious Stories • Prachin (old) Anushruties Provides Good Understanding • Jatak Stories • Social Customs • Provides Good Understanding of • Business – • Food Habits –Conducts and Behavior of Monks • Festivals Authors • Clothing of people • Sanghdas-gani Author - Jindas-gani Mahattar • Jinbhadra-gani 600 AD • Written - 400 to 600 A.D.

Tika Literature Jain Literature Classification Code English Name Prakrit Name Written on Agam sutras, Niryukti, Bhasya, and Churni • Sanskrit mixed with Prakrit stories A Metaphics Tattvajnan • Most Important to understand Agam literature B Spiritual/Philosophy Adhyatma Prominent Tika Authors C Meditation Yoga, Dhyan • Haribhadra-suri (705 to 755 A.D.) D Karma Karma E Logic Darshan, Naya, Praman  Prajnapana, Avasyaka*, Nandi, Dasha-vaikalika*, Anuyoga-dvara F Conduct Charnanuyoga G Morality Niti, Upadesh • Shilanka-suri (8th century) H Astronomy Lok Svarup  Acharang, Sutra-kratang J Story, Biography Puran, Katha, Rupak, Vyang • Abhaydev (11th century) K Ritual and Sutras , , Puja  9 of 11 Ang agams M Drama and Poetry Lalit Kavya, Kavya Shastra, Natak • Malladhari Hemchandra (11th century) N Figures of speech Alankar  Anuyogdvar P Dictionary Dictionary, Kosha, Lokjnan • Acharya Malay-giri (11th century) Q Grammar Vyakaran  Nandi, Prajnapana, Jiva-bhigama, Brahat-kalpa, R Mathematics Ganit Rajpashniya, Chandra-pragnapti, Avasyak* S Astrology Jyotish • Shanti-suri (1563 A.D.) T Physics Padarth Vijnan  Uttara -dhyan Sutra Vrahat Tika * U Politics Rajniti

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Jain Authors Jain Authors Kundkunda-charya (1st century) Samant-bhadra (5th century) • Ashta Pahud B • Apta Mimansa (Devagma Stotra) E • Baras Anuvekkha (Anupreksha) B • Ratna Karand Shravakachar F • Das Bhakti Granth B • Stuti Vidya K • Niyamsar B • Svayambhu Stotra K • Panchastikaya B Pujyapad or Devanandi (6th century) • Pravachansar B • Ishtopadesh G • Samaysar B • Jainendra Vyakaran Q  or Umaswami (2nd century) • Sataka • Tattvarth Sutra A • Samadhi C • Prashama-rati Prakarana B • Sarvarth (Tattvarth tika) A • Tattvarth Bhasya A • Siddhi Priya Stotra K  Siddhasen Divakar or Gandh-hasti (5th century) Akalank (7th century) • Dvatrishika Stotra K • Ashtashati (Apta Mimansha tika) E • Kalyan Mandir Stotra (S) K • Lagiyasraya E • Nyayavatar E • Vinishchaya E • Sanmati-tark (prakaran) E • Praman Sangraha E • Tattvarth Bhasya A • Siddhi Vinishchaya E

Jain Authors Jain Authors Haribhadra-suri (8th century) • Anekant Jaya Pataka E Haribhadra-suri (8th century) cont... • Anuyogadvara C • Tattvarth Sloka Vriti A • Asada-kavikrata Upadesha F • Upadesha Pada G • Dharma Bindu F •Yoga Bindu C • Dharma Samgrahani F • Yoga Drasti Samucchaya C • Dhurta-khyan J • Yoga Shataka C • Jambudvipa Prajnaapti R Vidyananda (8th century) • Jiva-bhigam A • Apta Pariksha E • Kandati C • Ashta Sahasri (Apta Mimansa tika)E •LalitVistra M • Naya-vivarnam E • Nandi P • Patrapariksa E • Nyaya Pravesh (tika-non Jain text ) E • Praman Pariksha E • Samaraicchakaha J • Satya Shasan Pariksha E • Savay Pannitti • Tattvarth Shloka Vartika (tika) A • Shad-darshan Samuccaya A

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Jain Authors  Siddhant Chakravarti (10th century) Jain Authors • BrahatDravyaSangraha A Hemchandra (12th century) • Gomatsar Jivakanda D • Abhidhana Chintamani P • Gomatsar Karmakanda D • Alankar Chudamani N • Kshetra Ganita L • Anaya-yoga Vyavachchedika E • Labdhisar (Gomatsar purak) D • Anekartha Namamala P • Raghava Pandaviya Kavya M •Arhan-niti U • Triloksar H • Chhandonu-shasana M Somdev (10th century) • Deshi Namamala P • AdhyatmaTarangini C • Dhvayashrya Mahakavya M • Nitivakyamrit U • Kavyanu Shashana M • Syadvad Upanishad C • Mahadev Stotra K • Upasak Addhayan F • Nighantukosha P • Yashastilak Champu I • Paramatma Prakaran C

Jain Authors Jain Authors Yashovijayji (18th century) • Adhyatma Pariksa B Hemchandra (12th century) cont.. • Adhyatma Sara B • Parishishta Parva J • Adhyatma Upanishad B • Praman Mimansa E • Ashta Sahasri Vivaran E • Dharma Pariksha F • Shesha Namamala P • Dvatrimshad K • Siddha O • Jain Tark Paribhasha E • SiddhahemaShabdanu Shasan O • Jnan-bindu-sara B • Trishishta Shalaka Purush I • Karma-prakrati Tika D • Naya-pradip E • Vadanu Shasan E • Naya-rahasya E • Vitarag Stotra K • Nayamrit Tarangini E • Yoga Shastra C • Nyaya Khandan Khadya E • Yoga Shastra Vratti C • Nyayalok E • Tattvarth Sutra Vriti A • Yoga Vinshikas C • Upadesha Rahasya F

9 Diversity of World Religious Expression Diversity of World Religious Expression

Western Judaism, Christianity, and Islam Eastern (Indian) Hinduism, Buddhism, and Jainism

Pravin K. Shah JAINA Education Committee Federation of Jain Associations in North America 509 Carriage Woods Circle, Cary NC 27513-6469 E-mail: [email protected] Website: www.jainelibrary.org 919-859-4994

Topics Man's Suffering: • Man's Suffering • Creation of the Universe Western • The True God • Suffering is due to disobedience to God's Will • Proof and Knowing of God not believing and not accepting of His law • Paths to God and Salvation • Acceptance of God's Will (one true God and • Destiny religion) ensures that one will enjoy God's grace • Evil in eternal Heaven • Hell • Conduct and Virtue Eastern • Religious Origin • Suffering is due to soul's (man's) ignorance of its • Reality own nature • Doctrine • Path which leads from ignorance to knowledge • Ascetic Life (Sainthood) allows soul to attain immortality and liberation • Worship from death

1 Creation of the Universe: The True God

Western Western • • Created by God at some point in time There is only one true God and One true religion • God is loving as well as wrathful • In future it will be forever destroyed by Him • Those who accept God will enjoy God's grace in eternal • He is separate from it, and rules it from above Heaven (dualistic nature) • All others will suffer eternally in Hell Eastern Eastern • • Exists in Endless Cycles of creation, One true and absolute Self or God • preservation, and destruction Many images of one Supreme God • God is pure bliss and consciousness • No absolute beginning and end to the world • There are many paths to God by way of understanding, • No duality of God and World but a unity temperament, and maturity • All souls are destined to receive Liberation

Paths to God and Salvation Proof and Knowing of God: Western Western • Only one path leads to God, others are false and futile • • Indirect proof through Prophets, Messiah, and Paygambar Strictly dualistic (God and Man are separate) • One must accept the one true religion otherwise the soul, laden • Through His unchanging and unique revealed scripture with sin, will be damned on Judgment Day • It is essential to seek personal knowledge of God • Salvation is through strict obedience to God's will, through a • Ultimately one must have belief and faith in God, coupled messiah/prophet with a virtuous life • Salvation comes at the end of the world Eastern Eastern • Direct proof through self-realization • Freedom to choose own form of worship • • Indirect proof through the enlightened Guru (teacher) and Beliefs may be dual or non-dual (all paths lead to God) the revealed scriptures • Liberation or Salvation is through Self realization and/or Surrendering to God's Will • Knowing is personal, inner, and a mystical experience • Salvation is to be found in this life and within oneself • Ultimately one must directly know God during an earthly • Sin is only of the mind, not of the soul, which is pure life • God does not judge or punish (No Judgment day)

2 Destiny: Evil:

Western Western • Man's destiny lies beyond this world, • A genuine evil exist in the world, which opposes which is eternal joy in heaven or eternal God's will suffering in hell • Evil is embodied in Satan and his demons, and partially in man as one of his tendencies Eastern Eastern • Purpose of life is to evolve, through • There is no intrinsic evil, all is good and all is God experience, into higher spiritual destiny and • No force in the world or in human opposes God ultimately attain Liberation or Nirvana • Veiling the instinctive intellectual mind keeps one from knowledge of God

Hell: Conduct and Virtue: Western Western • On Judgment Day the physical body of every soul that ever • lived is brought to life Obey God's commands for a Moral and Ethical life • • God consigns pure souls to heaven and sinners to Hell Opposite conduct leads one away from God • • Hell is a physical place where the body burns without Believe in Him and in His Prophets (i.e. Abraham, Moses, being consumed Jesus, Mohammed, or Zoroaster) Salvation is assured • One suffers the anguish of knowing he will never be with God Eastern • Virtuous conduct, Moral living, and Right Belief are Eastern foundation to spiritual progress • • Hell is not eternal Unrighteous thoughts, words, and deeds keeps one from • Hell may be a physical place where the body burns without liberation being consumed • It is the first step toward higher mystical communion • Exists as a period of Karmic suffering, a state of mind in • Liberation requires knowledge and personal attainment, not life or between lives only belief

3 Religion Origin: Reality: Western Western • The Soul is immortal, deathless, and eternal • Religion is Historical, Beginning with a Prophet or • There is more to reality than the things of this an Event world • Stress is on the Past and on Future rewards or • Ultimately the Soul is living forever in God's punishments presence or separated from Him in Hell • History is linear, never to be repeated Eastern • The Soul is immortal, deathless, and eternal Eastern • There is more to reality than we experience with • Religion is Cosmic, Eternal, and transcends the five senses cyclical human history • Ultimately the soul is liberated from the death • Stress is placed on revelation of God's presence in and cycle the Here and Now

Doctrine: Ascetic Life (Sainthood): Western • Doctrines tend to be simple, clear, and rational Western • Worship and belief are formalized and required • Submit to God through self-sacrifice, and concern for • Other paths are endured, but not totally honored others • Value is placed on good work, social concerns, and • It is exclusive and some times dogmatic scriptural study Eastern • Little emphasis on yoga and meditation • Doctrines tend to be subtle, complex, and even paradoxical Eastern • Freedom to worship and to believe in a variety of • Through renunciation, self discipline, purification, ways is predominant contemplation, and meditation • Other paths are accepted as God's divine will at work • Value is placed on individual religious practice (): • It is universal and tolerant yoga, meditation, and super conscious awakening • Little emphasis on social work and concerns

4 Worship: Western Religions (Judaism, Christianity, and Islam) Western • Worship is congregational, simple in its rituals Common Features • Centers around the church, synagogue, or • One and Only One God mosque • Universe was Created By God • Mostly on a Sabbath day (Moslems 5 or 3 times • Human Suffering - Disobedience of God's Will a day) • God's Message Revealed Through Prophet Eastern • One Life and Eternal Judgment • Worship is individual, more ritualistic, and • Judgment Day meditative • Eternal Hell / Heaven • Centers around the temple and home shrine • All days of the week

Western Religion… Eastern (Indian) Religions (Judaism, Christianity, Islam) Hinduism, Buddhism, and Jainism

Common Features (Continued) Common Features : • Scripture has Ultimate Authority • Goal of Life - Liberation (Moksha) Eternal • Non-mystical (God chooses Prophet) • Human Suffering - Soul's Ignorance • Congregational (Society is Essential) • Philosophy of Karma • Worshipping - Sabbath Day • Continuity of Life () • Mystical (Human Experience) Systems of Philosophy • Self Realization (Direct contact with God/Self) • • Judaism, Christianity, Islam Scripture has no authority over Realized Person • Individual

5 Eastern (Indian) Religion Hinduism, Buddhism, and Jainism Common Features (continued): • Freedom to choose God(s)/no-God • No Judgment Day • No Eternal Hell/Heaven • Worshipping - All Day • Universe Exists in Endless Cycle • Religious Symbols (, , Lotus) • Cremation

Systems of Philosophy Developed • System (Hinduism) • Samana System (Jainism, Buddhism)

6 Diversity of World Religious Expression Diversity of World Religious Expression

Eastern (Indian) Hinduism, Buddhism, and Jainism

Pravin K. Shah JAINA Education Committee Federation of Jain Associations in North America 509 Carriage Woods Circle, Cary NC 27513-6469 E-mail: [email protected] www.jainelibrary.org 919-859-4994

Eastern (Indian) Religions Topics Hinduism, Buddhism, and Jainism

Brahmana System – Hinduism Common Features: • Goal of Life - Liberation (Moksha) Eternal Samana System • Human Suffering - Soul's Ignorance • Philosophy of Karma •Buddhism • Continuity of Life (Reincarnation) • Mystical (Human Experience) •Jainism • Self Realization (Direct contact with God/Self) • Scripture has no authority over Realized Person • Individual

1 Eastern (Indian) Religion Brahmana System - Hinduism Hinduism, Buddhism, and Jainism  God – • Creator, Preserver, Destroyer (Cyclic) Common Features (continued): • God is universe and universe is God • Freedom to choose God(s)/no-God (synonymous) • No Judgment Day  At liberation, soul merges with God or Universe • No Eternal Hell/Heaven • Soul becomes infinity • Worshipping - All Day • Universe Exists in Endless Cycle  Highly Ritualistic (elaborate and fancy) • Religious Symbols (OM, Swastika, Lotus)  Animal Sacrifices in the past • Cremation  Scriptures have certain authority in the initial Systems of Philosophy Developed stage of Spiritual progress • Brahmana System (Hinduism) • , , Geeta, Sutra • Samana System (Jainism, Buddhism) • Scriptures are in Sanskrit

Systems of Philosophy - Hinduism Systems of Philosophy - Hinduism

 Vaisesika  Yoga • The atomist School - Extension of Nyaya logics • Path of Meditation and Self-effort • The atomists theorized that nature consists of two • Sage Pantanjali fundamental principles: atom and void  • Sage • Path of pure understanding and Comtemplation  Earlier Mimasa • Sage Kapil • The tradition of Vedic interpretation, with emphasis  Nyaya on Vedic ritual • School of Logic based on Nyaya Sutras  Later Mimasa (popularly known as Hinduism) • Aksapada Gautam • - the Upanishadic tradition, with emphasis on Vedic philosophy Saivism, Saktism, Vaisnavism, Liberalism

2 Primary Paths - Hinduism: Hinduism Duties of Individuals (Caste Systems) Path of Devotion or Surrender ()  Enjoyment of Supreme Love and Bliss Priests-intellectuals () Path of Knowledge (Jnan Yoga) • Establish and preserve the national ideas and  Realization of unique and supreme Self through philosophy contemplation Rulers and warriors () Path of Action () • Protect the state from external aggression and establish internal order  Dedication of every human activity to Supreme Will Merchants and artisans () Path of Self Control/Meditation (Raj Yoga) • Production of national wealth  Liberation through the perfection of body, Sudras thought, emotion and consciousness • To do the menial work

Samana System Hinduism : () Duties at various Stages of Life  No Creator God  Humans are capable to achieve the highest spiritual state Student life (Brahmcharya Ashram)  Scriptures have no authority (they are only guide) • Preparatory period  Human experience or Self Realization is the ultimate Householder life (Gruhastha Ashram) authority • Worldly success: wealth, fame and power  Primary Path Retirement life (Vanpastha Ashram) • Path of Knowledge (Jnan Yoga) • • Service to community and fellow man Realization of unique and supreme self through knowledge Renunciation life (Sanyas Ashram)  Nonviolence, self control, penance, and meditation • Renunciation of possessions and family for  Revolt against Hindu caste distinction, fancy rituals, realization of true self and animal sacrifice

3 Buddhism: Buddhism: (continued)

The Supreme Man's true nature is divine and eternal Supreme is completely transcendent and can be described as: Preaching - Sunya (zero), a void, an emptiness, state of non-being • The greatness of self giving love and compassion towards all creatures At Nirvana • Middle path consist of living moderately and The future vanishes, the past vanishes, and one lives at the avoiding extremes present moment Being looses its identity and becomes nothing Being turns into a state of non-being, emptiness void, or Scriptures - Sunya • Tripitika for Theravad sect, • Sutras for Mahayan sect In Samsar (world) Being is a combination of physical and mental forces/energies Written in language (vernacular)

Four Noble Truth - Buddhism: Four Noble Truth - Buddhism: 1. Suffering Exist 4. Eight-fold Path to End Suffering Being born, Growing old, Sickness, and Death; all are Right Belief Sufferings 2. Cause of Suffering Right Thought or Aim Desire "thirst" to be and to become is the root cause of all Right Speech sufferings and rebirth Right Action 3. Cessation of Suffering Right Livelihood or Occupation Complete elemination of Desire and Craving, which is a state of Nirvana: Right Effort or Endeavor passionless peace, perfect insight, enlightenment, perfect Right knowledge, immortality Right Meditation

4 Jainism - Basic Belief Jainism - Basic Belief (continued)

God, Universe and Life Life Sufferings God is not a Creator, Preserver or Destroyer of the Universe • Liberated Souls are Jain Gods, who are only knower and Ignorance (Mithyatva) is the root cause of all Observer but not Doer Sufferings Universe is made up of Two Eternal and Self Existed • Soul is Ignorant from eternity Elements • Karma is attached to the Soul from eternity Living beings (Souls) Non-living Substances (Matters, Space, mediums of Ultimate Goal of Life Motion and Rest, Time) • Removal of Soul's Ignorance hence free from all The Principles governing the successions of life cycles karma (Birth, Life, and Death) is Karma particles which are • Liberated Soul is all Knower and Observer but attached to the Soul from eternity. not a Doer (an Ideal State of a Living-being)

Jain Religion Features Jain Religion Features (continued)

Every living being is Eternal, Individual, and has a •Proper knowledge of the six Universal substances and potential to become Liberated or God nine fundamental truths (Tattvas), are essential for Right Perception, Knowledge and Conduct. At liberation the soul remains finite, lives in Moksha •Desire is the root cause of all sufferings forever, and never loses its identity •Elimination of your desire by your own effort in order The Principles governing the successions of life cycles to attain liberation. (Birth, Life, and Death) is Karma •Self purification, penance, austerity, and meditation are essential to eliminate the desire (Right Conduct). Our ignorance and/or intention behind our actions of body, mind, and speech bind us with Karma •Nonviolence is the highest principle to be followed in thought, speech, and action. Path of liberation is to follow Right Conviction, Right •One must cease injuring sentient creatures, large and Knowledge, and Right Conduct small.

5 Jain Religion Features (continued)

Since human life cannot exist without some form of violence, one must live a life with minimum violence to one sense beings. Karma philosophy applies to ourselves, Compassion applies to all

Scriptures - Agam Sutras written in Ardha-magdhi language (vernacular) Scriptures guide moral and spiritual life to ultimately attain liberation

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