N OTE S ON
MODERN JAIN ISM
W ITH SPE C IAL RE FE RE N C E TO TH E
S’ V A’ MBARA D GAMBARA AN D ET , I ’ V ’ I S S STHA N AKA A S ECT .
MRS SIN C LAIR bTEV EN SO N \I A . , , .
S M ET M E SC H L AR O F S M E RV L LE C L L EG E O X F O RD . O I O O I O ,
OXFORD
B LACKWE LL 5 5 1 BROA ' ‘ B. H . , 0 D REE l LON D ON
SIM PKIN M ARS H AL L C O L M T E D , , I I
S U RAT : IRI SH M I S S ION PRES S
1 9 1 0 .
H V N C L IB EL LV M D E T RIS T I V IT A E
S EV E RIT AT E C V M M BA E T V M M A RIT I
M AT RI M E M O RIA E M O N V M E N T V M D ED I C O Q V A E EX E M P LV M L O N G E A L IV M S EC VT A E N O M E N M AT E RN V M
T A M F E L IC IT ER O RN AV ERV N T .
AS JM M M W 73 0 -0 4 5
M 5 01 5 ”
fw
20 29 268
P REFAC E .
TH ESE notes o n Jain i s m have been compiled main ly from information supplied to me by Gujarati speaking a a has m a s a to G aa m J in , so it see ed dvi ble use the uj r ti for s o f a m their technic l ter s . It would be impossible to issue this little book without ’ n n Rev G l a D D expressi g my i debtedness to the . . . T ylor, . . , P a o f mn S n D rincip l the Fle i g teve son ivinity College, a a wh o a all f A m o a a h ed b d , pl ced the resources his v lu ble a at a an d a th e a a a libr ry my dispos l , lso to v rious J in friends m a n who so courteously bore with y intermin ble questio ings .
I amspecially grateful to a learned Jaina gentleman a all MS an d a who re d through the . with me, thereby s ved I o f a me, hope, from some the numerous pitf lls which beset the pathway of anyone who ventures to explore an a a lien f ith .
MA GA ET STEV E S R R N ON . M Irish ission , Ra a jkot . Indi . Octo be r 6th 1 909 , ,
CO N T EN TS
JAINISM
’ LIFE OF MAH A V IRA
RI SE O F TH E JAINA SECTS
TH E JAINASCRIPTU RES
JAINA ASCETICS
JAINA LAY AD H ERENTS J AINA D OCTRINE
KARMA
TH E NI NE CATEGO RI ES
JAINA DIV IS IONS OF TIME
TH E FIVE KINDS OF KNOWLED GE
RAT NA TRAYA : TH E TH REE JEWELS
JAINA WORSH IP
JAINA F ESTIV ALS AN D F ASTS
JAINA INSTITUTIONS
JAI N IS M .
” “ “ a o ne o f a AI N ISM a M A. J , s ys onsieur B rth , is the le st known amongst those [ religions ] which have pe rformed
” ’ a a a o f a Dr B ur e s s f an import nt p rt in the p st Indi . . g b elieves that research during the last half century h as perhaps been less directed to the study o f Jainism than to ” an a a an d a y other br nch of Indi n study, it is prob bly owing to the prevailing ignorance of Jainism that a rece n t writ e rI h as ventured to stigmatise it as a religion in which the o n are a o n e G o d wo r chief points insisted th t should deny , ” man an d an d a ship , nourish vermin , to such religion he denies the right even to exist .
This ignorance is all the more surprising when o n e remembers the great interest which attaches to Jainism as “ the only one o f the almost primeval mendicant orders ” a at da an d which survives in Indi the present y, the contempt so liberally poured forth is scarcely merited by a religious community which h as done much to foster the o f a a an d o f study l ngu ge science, whose members, though a a an d a are a numbering less th n million third , lmost;the
art . Re i io n f a o ndi 1 40 . B h l g s I . p .
" 1 D i ama a aina o n o r a . . 1 . D r u r g b r J Ic g phy p . B g e ss g o e s o n t o
‘ po int o ut t hat su ch re se arch as t he re h as b e e n is c hi e fly direc t e d t o th e i e rat u re o f the wta r S e mba a e l t s ct .
H o in R . i io n f di e o n a . 29 pk s l g s I . p 7 . 2 MOD E A IN ISM RN J .
“ a a are a a t most liter te in Indi , whose temples f mous mongs o f a an d far s the glories the E st, whose worship excel in purity o f thought an d ritual the Hinduism which surrounds it .
Ja a a u a e inism , like its gre t riv l B ddhism , seems to h v
a e S e an a e t ken its ris in the ixth c ntury before Christ, g in which religious speculation was rife in many parts o f th e world .
a e a e e al r In Indi the joyous , childlik f ith refl cted in the r ie V edas had been stifle d under priestly dom i nation ; th e Aryan Holy land was parcelled o u t among a numb e r o f a a wa C r a a t petty hieft ins , who w ged internecine one g ins ’ ’ an o th e r f a as e f the clim te, then now, xerted its depressing o n all e a a an d e t influence b ne th its sw y, the cons quen
i o f the e pessimism is reflected n the ph ilosophies tim s . The immediate cause which gave rise to both Buddhism an d Jainism was probably the caste exclusiveness o f th e Brahmans in restricting entrance into the medicant o r fourth as ramato members of their own community; This re s t ric
was a e th e tion speci lly obnoxious to m mbers of the next , wa a an d Ks at ri a a a y (or rrior) c ste, it is notice ble th t it is from a e a a o f a this c st th t the historic le ders both religions spr ng , a a o f a a was in p rt the world , too , where Br hm n influence a already we kening.
T we n ty - fi ve pe r c e n t o ft h e Jain aare able to re ad an d writ e t h u s
d o th ar i o f wo mt wo ird are it e ra e . t e are e o n n to e P h y s c ly s s , h th s l t
“ me ria G az e te e r o f n dia. V o l . . 4 07 . 1 I p l t I . I p T he o ld B rahmanic re ligio n dire cte d aman t o pas s t h ro u g h fo ur v arama a e fi r t a o f a re i io u t ude n n e t succe ssi e s st g s st h t l g s s t , x
- r e o e i re fro mt he wo r d as an an o rit e a o f. a o u e o de n t th t h s h l , th r t l ch , ain in e ar o f his ife as awande in an d las tly to spe n d t he re m g y s l r g
me n dican t . ’ LI FE O F M A H A V IRA .
Ma a a the o r as a be e h vir , founder, ( it would perh ps mor a a a t he e o f a was ccur te to c ll him ) r former, J inism , born a 5 B (3 a a a a 99 . w as bout . His nt gonism to Br hm nism
fo w r e ar o marke d even before his birth . e t ld in o n e of th e " fa t h e a a a o Ka a S a most mous of J in s cred bo ks , the lp utr , that his e mbryo was removed from t he Brahmani De vi n an da ’ t o Ks atri an i Tris ala the y .
a awas a a S t Raa a o f the His f ther iddh rth pet y j , the he d
K s atri a a o f aa Ko llaa a y cl n the N t , who lived in g , suburb o f Vais ali ( the modern Be sar about 27 miles north o f
’ Pa a Dr H o e rn le r a e e a o f tn . . gives most int r sting ccount the
o f a to a a government this pl ce, which seems h ve been sort “ ws o f oligarchic republic ; its government a vested in a S e a a o f Ks atri a a n te , composed of the he ds the resident y cl ns , an d presided over by an officer who had the title of King ” an d was a aV an d a a ssisted by iceroy Comm nder in chief. a w 'aa a S a as ma i s iddh rth rried to Tris l , the d ughter of th
e a an d Ka a S a a a r public n king, from the lp utr we g in a e a th e ch rming pictur of the h ppy motherhood of princess .
a o f o e s We re d her j y when , through the fourt en wondrou
a a o n e a a Sh dre ms vouchs fed to her in night, she le rnt th t e a a an d o f a should be r prophet son , her fixed determin tion not to go to sleep again that night lest any unlucky dreams s hould mar the effect; Before the child was born she took her walks in places which were empty an d agreeable as well
22 6. d o o o f th E V o l . x xu . . S ac re B ks e ast . p
‘ 1 A n n ua A ddre A iati S o ie t o f e n a 1 898. l ss , s c c y B g l ,
E ii . 24 0 . I S . B . . xx 4 M D E AI N ISM O RN J .
as an d at a w delightful to the mind l st, hen the sky in all was a an d e a a its directions [ ] cle r, bright pure ; whil f vour a an a a lo w S we a a ble d gree ble wind pt the e rth ; t the time when the fields were green an d all people glad “
e a e a a f perfectly h lthy h rself, g ve birth to per ectly " ” a bo f he lthy y . His father had already decided what the boy ’s personal name should be From the moment that this our boy has
o u r s ilV e r a o u r been begotten , incre sed, gold
o ur a an d a a intensity of liber lity popul rity highly incre sed . T S a herefore when this our boy will be born , we h ll give a a an d f a him the fit n me , ttributive con orm ble to his ” ’ — a a aa a o ne i a V . q u lity rdh m n , i e the incre sing . )
Va a aa as a a a a rdh m n , or ( he is c lled in the v rious J in Ma a a had s criptures) h vir , discovered even before his birth ’ h o wcompletely his mother s h appiness was bound up in “ an d a e d : his , he therefore c m to the following ecision It o f m a e to e a will not behove me, during the life y p r nts , t r o ut a an d a e a o f my h ir, le ving the house to nter the st te a e the a so , unlike Buddh , he liv d ordin ry a a a ’ a a e o f . e d lif noblem n until his p rents de th He m rri , ’ an d e Yas Oda o a a An o a o r his wif , , b re him d ughter, j j ( ’ Pri adars an a a a a a o n y whose titled husb nd , J m li , l ter a o n e o f an d bec me his followers , the connections thus all a i formed were to help him l ter in his l fe work . His a a a all p rents eventu lly died, h ving kept the rules of their are a e a a a religion ; we told in noth r of the J in s cred books , ’ “ t he A caran aS a a a e g utr , th t they observed, bl med, repnted , ” c an d a a an d onfessed did pen nce ccording to their sins, 2 B E ii . 50 . B S . . . S . . E ii 2 xx . xx . p . 5 1 . ii 24 B . E . 9 . S . . . s . B E . . ii . 25 0 xx p s xx . ’ L E O F MAH A V A 5 IF IR .
finally attained ameritorious death by suicide [ re clin
’ o n a a a all an d ing] bed of kus gr ss they rejected food , their a mo rtiflcat io n t h e bodies dried up by the l st of flesh , which a ” I is to end in de th . awa w Ma a s n o an d h vir thirty , with the permission of
N an divardhan a his elder brother, , he resolved to enter upon the S piritual career which in India as in Europe has s o te a o of n proved fitting sphere for y unger sons .
D r H o e rn le i a t he aa a . tells us th t N t cl n kept up a ’ monastic establishment for monks o f Pars van athas order a was a a Ko llaa n d a in g , it n tur lly this est blishment that a a Mah vir first joined . But their rule did not seem to him an d a a a an d a stringent enough , fter ye r month he a a o n o f a § sep r ted from them the question we ring clothes , “ an d after that time walked about naked an d accepted ” a o f a Th e lms in the hollow his h nd . question o f wearing o r was clothes not destined to become a crucial one in th e a was a w history of J inism , for it on this point th t its t o r a g e t sects divided .
It is difficult to understand why Mahavira laid suc h ' e a r o n Sir M Willi s li gr t st ess nudity . onier am gives what is ” at a a a a . Th e a a le st possible expl n tion J ins, he s ys , like all e a a a w oth r scetics , were impressed with the ide th t it as a a a a e w necess ry to m int in def nsive arfare against th e a a o f a e ss ult evil p ssions , by keeping und r the body an d
w o f ain in A a me i i ra i ed amo n t h e ain y g g r t st ll p ct s g J a. ‘ E i S . . . i 1 94 . f B xx . a dd A nn u A re A . . B S . 1 898 T l ss , , . A ain a t radi io n a J t says th t M ahavira o n j o in in g t h e o rde r had
o n re ain e d o n e o i e n to him t h e o d n dr ly t cl th g v by g I a. dd i 0 u m. . 3 ll B h s p 5 . 6 M DE A SM O RN J INI .
had a a a a a subduing it . They lso notion th t sense of sh me
e a n o impli d sin , so th t if there were sin in the world w a e a a illo i t here ould be no sh me . Henc wthey rgued r ther g c ally that to get rid o f clothes as to ge t rid o f S in ; an d every ascetic who aimed at sinlessness was enjoined t o a a a t h e air o r (Di as e e w lk bout n ked, with sky g) his sol cov r a Ma a a a e a an d ing . For twelve ye rs h vir w nder d n ked a o r homeless over the l nd , never resting during summer winter fo r more than asingle night in avillage o r fo r more ’ a a an d ff th n five nights in town , begging his food indi erent o r had a whether good were given to him , gu rding his a a a thoughts, gu rding his words , gu rding his senses , his he rt as as a a an d as e as t h e pure w ter in utumn , himself unsoil d a a le f of lotus .
At a a a l st in the thirteenth ye r he re ched enlightenment . He was sitting under a $21 1 tree o n th e banks o f arive r not ” far o fGrimbh ika rama a from the town g , in the position r th t a a s a e an d is now so f mili r from Buddhi t st tues , with l gs
a had a a an d a a rms crossed . He f sted for two d ys h lf, e to a o f e r a xposed the he t the sun without ven d inking w ter, a a a t he when , eng ged in deep medit tion , he re ched highest l and a K aa know edge intuition , c lled ev l , which is infinite, ” s e an d I upreme, unobstructed, unimped d , complete full . had n o w a in a i 6 V an Arihan ta i e He become J ( . . ictor), ( . .
E 26 ff Ru e i in din o n aina n a d S . . . x xu . 0 . mo n B , ( l s st ll b g J ks n u n o u e a e e n ar e d th e o ne ni t in to a we e an d s , th g h th y h v l g gh k t h o mo n e fi ve n ig hts i n t a th . ) ‘ r A po pular Jainat raditio n de clare s t hat at t he time o f re ce ivin g e nlig hte n me n t M ahavira was s ittin g i n th e go do lfa d s an a o io n o f mi i w o u e i . e . th e i n aco p st r ( p s t lk g . ) i 3 S . E . i 26 . I . B xx . ’ L E O F MAH A V A IF IR , 7
a aKe vali 6 P O f K a a - o r V . e v l ma ener ble One), ossessor [E 1 ] s piritual nature ) an d a Mahavira( o r G reat Hero an d by a ala o f a a h e e ch of this g xy titles he is v ryingly c lled . Now
s awall o f t he o f k e an d n w conditions world , gods , of men w e an d e d mons ; henc they come , whither they go , whether they are born as men or animals or become gods o r hell a o f d beings, the ide s, the thoughts their minds , the foo ,
d an d e o f all in oings , desires , the open s cret deeds the liv g beings in the whole world
It is from his title o f Jina that his S ect an d system a a Ma a a derive their n me . The Buddhist n me for h vir , o N ata u tta f a an d a a h wever, is p , rom his cl n , the J in scrip a a y a Ve s ali a a tures occ sion ll c ll him y from his birth pl ce .
t a Ma a a a h is For thir y ye rs more h vir t ught doctrine , a G 'a ahad g thering followers round him . os l been his first was a o f an in d d a e e n d isciple . J cobi thinks he the he d p fo r a Ma a a ent sect , who threw in his lot time with h vir but s a a o n a Dr H o e rn le I ep r ted the question of le dership , but . believes him to have been a follower who after six years ’ quarrelled with his master an d became head o f the A j ivika ’ ’ e o f are o n A a a ord r monks , which mentioned s ok s pill r, a 234 B C a a bout . . , but which h ve long ce sed to exist . In ’ the Sut rakIjitanga§ adispute between Gos ala an d a z ealous ’ o f Ma a a e G aa disciple h vir is record d, in which of course os l t G ’aa a a is ignominiously rou ed . This os l must h ve been c a a fo r e nt nkerous fellow, he is m ntioned in the Buddhist S as an a ta o fB h a a criptures n gonist udd lso . Mahaviramade many converts to his religious system
‘ S . . E . xx n . 263. E . . . n ro d : . i . B l S B xlv . I t p xx x A n n u a Add A e . S . . 8 8 4 E 1 9 . 1 . S . . . 4 09 . l r ss , B p B xlv . 8 M D E AIN ISM O RN J , an d organised an order of ascetics in the lands under th e a a Sravas ti V ide ha Ma adha sw y of his roy l kinsfolk, in , , g an d Anga ( the modern Oudh an d the provinces of Tirh u t an d a a h is a a Bih r) , the very countries tr versed by gre t riv l a D a Buddh . uring the r iny seasons he would cease from a an th e a a his peregrin tions , lest he should inj ure y of bund nt fe a li then springing into being, st ying for four months in a s e as o n S a h is some town . Twelve r iny he p ssed thus in ’ Vais ali own town of .
He gained eleven disciples who remained true to him, an d e they in turn instruct d monks .
His great disciple S udharma survived him ; it is
a a has an d h e through him th t J inism itself been preserved, h ands down in the Su trak ritanga many of the discourses
a e of his m st r .
The Kalpa Sutra records with curious iteration th e
a Ma a a Se a S de th of h vir in his seventy cond ye r . He pent his last rainy season in th e town of Papapu ri (probably th e r Padrao n a as G a Sir A a mode n , ener l . Cunningh m thinks, ) ’ an d at o f a Has ti alas f e the time e rly morning, in king p O fic Samar anka an d of the Writers , sitting in the p y posture f reciting the fifty five lectures which detail the resu lts o
Ka a o ff o u t a r rm , he died, went , quitted the world, sunde
o f a e an d a a a S a a the ties birth , old g de th ; bec me iddh , ” ' f a a M ukta a a o f all . Buddh , , m ker the end to misery
Mahaviramust have been aman of strong personality t o have done the work he did amongst his warrior kinsfolk ; but h e neve r seems to have had the same personal magnetism
a . 2 a r In d t h e ain . e ian Se o f 7 . B hl , ct J s p
' ' l S . . E ii . 264 . B . xx
1 0 MOD ERN JAINISM o r ford maker who has crossed the troubled river o f con stant births o r transmigration ( Samsara[i Q] to the h aven ’ o f L be a Pa a th e - an d e i r tion ; rs v is twenty third, b hind him h t he a a a o f an d stretc other Tirth nk r , whose length life height of stature grow eve r greater an d greater as they u an d u th e o f a recede f rther f rther into mists tr dition . We s hall return to them later when we are discussing Jaina beliefs . R S E O F T H E JA N A S E T I I C S .
The history o f Jainism subsequent to the death of M a a a n o t a a a h vir is m rked by m ny outst nding events , excepting the great schism wh ich divided s v ’ l d the order into the white clothed Sve tam gggglig gf bara an d the nude or sky clothed D a aa A a a a 31 0 B C ig mb r . gre t f mine rose in . . , some two c e a ea o f Ma a a Ma adha a enturi s fter the d th h vir , in g (Bih r), an d as a a at da , sometimes h ppens in Indi the present y, under pressure of th e famine agreat part of the population e a a mBhadrabah u a o f migr ted, mongst the , the then he d the
a a an d a e J in community, numb r of his people . These went t o S u a an d a a S th u labh adra a o thern Indi , cert in ssumed t h e a t Ma adha le dership of hose left behind in g .
aw an Sthulabhadr as This evidently energetic worker, an d under his rule agre i t council was held at Patalipu t ra Pa a a a a tn ), which mongst other things collected the J in s a cred books . At this time also the home keeping Jaina adopted s a was an d o f an d ome sort dress , when the f mine over the d a a had exiles returned , they foun th t their we ker brethren n o t only lacked the strength o f character to leave their o wn a a a a e l nd but lso the mor l cour ge to keep their rul . The orthodox D igambara Jaina refused to have an y S a a a an d fellowship with their clothed ( vet mb r ) brethren , thus laid afoundation for the schism wh ich definitely arose 82 A D an d h as a da a in . . l sted to this y. It seems prob ble a a had a a an d th t two p rties in the community lw ys existed , that only distance had been needed to enable the divergence t o develop . l 2 M DE A SM O RN J INI .
Th e D igambararefuse to acknowledge the wo rk o f the Cou n cil of Pataliput ra an d s ay that the original sacre d a books h ve been lost .
The manuscripts authoriz ed by the first council even t u all a an d an d a y grew sc rce fell into disorder, so second a was at V allabh i G a a gre t council held , in uj r t, under the
o f De varddhi a o f o n e presidency , the he d of the schools , which revised them an d thus fixed the Svetambaracanon of the scriptures .
th e a Dr H o e rn le This , briefly , is ccount given by . of the historic Jaina tradition of their own history an d sacred an d h o w 1 896 books , he goes on to show in most striking corroboration o f the early date of the great sch ism was P u e s found by rof. B hler wh n deciphering the inscription Ma a in dur . The modern Jaina tradition however in Weste rn India ffe a an d I am a di rs slightly from this ccount, indebted to a a a a a a le rned J in gentlem n for the following p rticul rs .
a D r H o e rn le as a o f He grees with . to the c use the complete divergence between the Svetambara an d Digam a a an d a Ma a a had b r sects, holds th t under h vir there been Ji n akal i 0 wh o two sections, the p 939 4 3 0 were very rigid
a o f an d S /hi var akal i in their observ nce the rule , the p a c o ld a e o r a o (Bn a h), who owing to g illness were ll wed to a f r as a an d a a rel x the rule so a to we r clothes to e t delic cies .
“ The Svetambaracanon was not committed to writing ?
‘ 980 e a s a a o f Ma a a t h e for y r fter the de th h vir , then , under
Annua Addre A . S . . 1 898. . 4 7 H. l ss , B p 'l' A Jain ad hu has k in dly s u pplie d me wit h t he fo llo win g le g e nd as t o th e cau se o f th e Sve tambara script ure s be in g co mmitt e d to A A SEc 1 3 J IN .
’ o fDe varddhi Ks amas raman a - five Shas tras presidency , forty e e a a were written down , which took thirt n ye rs to ccomplish . The Svetambara believe that originally there had been a had e ighty four scriptures but th t thirty nine been lost .
J The remaining forty five were first written an d publi s Vaa Go h elvad F a Kath iavad All hed in l r nt . the sects ’ a a a a a aS wbelieve th t t this time cert in o f M h vir precepts hich were no longer suited to society were omitted .
S Arddha Maa The criptures were written in g dhi , c a o n h a Sa an d omment ries t em h ve been written in nskrit, are a G a a a a o f Sve there lso uj r ti tr nsl tions the text . The tambara do n o t allow laymen or women t o read their S criptures ; these may only read certain small books o f e a a xtr cts which have been m de from them .
M are a a th e Sa an d onks llowed to re d cred books , so are a a e nuns , though it is very unusu l for the l tt r to be s a a ufficiently educ ted to be ble to do so .
There is however a branch o f the Svetambara Jaina a a Sa who permit the l ity to re d their cred books . These
are Dhu nf dhi d 7 70 o r as the 541 1 1 ) , they l to a Sthd n alcacd s i prefer be c lled, the Sgflgfiggggé . a a (3 414 3q J in . They give the follow
a o f A ' ing ccount their origin . bout five hundred years ago
wr l n d A ce rt mo n as i l a n e e de d itin . w g ain k g in ge r as a re me dy fo r i i n h mn e . t e ir ru e t e o we b s s ck ss By h l ks re allo we d t o be g fo r an ne e ar medi in e but t h e un u e d o rtio n m y c ss y c , s p ust he re t ur n e d n i t f h mn ai d a . T e o f e to re t u n the un u e d in e r by gh ll ks l r s g g , n w t ir f r u a d e n e u ru s awh o wo e f t e ha d e o me h h h g g t l h y b c , e fe lt t was no o n e r ri r i safe to t ru t the Sc u e s t o t e i me mo ri l g s pt h r e s . 1 4 M D E AIN ISM O RN J .
' in Ahmedabad a certain S vetambara Jaina was asked to a a S a a a an d a copy cert in s cred vet mb r books , whilst m king
a re a z the close study of them necess ry for the work , he li ed was a a m H e th t there no mention of idol try in the .
' eve ntually founded a reformed an d non- idolatrous s e c t l which rejects any o f the Svetambara Scriptures that treat
an d al th e e of idols or idol worship , lows common peopl a has ta to re d the books it re ined .
D a a a S a a a a n e The ig mb r reject the vet mb r C no . Th y
e o w a n S P aa an d G a a h v formed their criptures , ur n r nth , containing lives of the Tirthankaraan d o f Th e r bara a an d a gre t monks cert in rules of conduct, giggrp as as a a c an d well some m them tics , scien e
are e a fo r e r philosophy . These scriptures sp ci lly noted th i
S a a aSa e o n philosophy, though like the vet mb r cr d Books, e are a a o f a which inde d they b sed, they tre t idol worship lso . Dh un dh iaS are a They like the criptures ) Open to the l ity .
The re are famous Treasure Houses of the Jaina Scriptures at Patan ( near Siddhpu r Treasure H ous es . Cambay an d Je s almir ( in Raj putana an d there is a smaller one at Limbadi in Kath iavad
are a a o a can They connected with J in m n steries , but a a L a ffi sc rcely be c lled ibr ries , for it is very di cult for even arm a a an d a a fo r J to g in ccess to them , pr ctic lly impossible a n o n - a a J in .
’ mhai M r. Bhi b The D h undhias ay t he co py ist s name was Lo nka. who Kirparamsay s t h e re fo rme r was ap rie st o f t h e Lo n kase ct d re be lle d again st the au tho rity o f his Sh ripujvaan d was e xpelle .
Par i . . 1 06. z t e e r V o l . ix . B o mbay G a e t . t p
' ar i aina. l T he y are also k no wn in M alwaas Sadh um g (ingumt) J A R PT U RES T H E JAI N S C I .
The following is the Canon o f Scriptures held by the
a e as to Jaina o f Western Indi , tog ther with brief notes
‘ Va an d - ff th e ii contents . rious sects sub sects di er very much
e a Che da ran tha M u a ran thaan d Pa an n a with r g rd to the g , l g y , but all Svetambara an d S than akavas i practically agre e i ' A a an d ari a a with regard to the ng Up g . They hold th t a e e An a a o n e origin lly there were Tw lv g , but th t , the ’ aaAn a v a a an a o f th e D ris t iv d g (Qfigq i g i lw) cont ining ccount ao r S e as e P . fourteen urv ci nces, d stroyed
n n a mm. T h e E e ve A A . l g ( )
’ 1 The A Cd r’ d ll ct S ut ra n s e A o f . g ( M i e ral ; ar; book
fo r an d e o f rules monks reclus s , together with the life Ma a a h vir . d a 2 The S a e a d fi a S u tr . . g g (wimp; ! y a? which contains a description o f the faiths which prevailed at the a a an d w a a time when J inism rose, hich de ls lso with tranquility o f mind an d with the knowledge that destroys o u r a a tt chment to the world .
’ 3 The Thd n d vt a S utr a A c o n . g (fi g ht book d w cerne with the numbers in hich things exist . Thus , “ ” under the heading o n e are grouped all things which exist singly as soul similarly under two are mentioned ' all th in s o f are a as L an d a g which there p irs, ove H tred “ three L an d D a o u r under Birth , ife e th ; under f P D A a A . nger, ride , eceit, v rice 4 m d The Sa av d h a Su tr a. . y g H?! This a a a o f as book cont ins v rious comp risons Opposites, the 1 5 1 6 M D E A SM O RN J INI ,
power that moves bodies an d the power that keeps them a stationary ; the comp rison being made with regard to a a an d subst nce , sp ce, time, emotion .
a cwati i o 5 B h c o r V . g j ( miq flgg i vi hdp an n an ti q q glufl fe q This is the great Sutra an d is held in the a highest honour . It cont ins the questions which Gautama ’ a Ma a a an d a a a sked h vir the l tter s nswers . It de ls chiefly
with religious philosophy .
dharma / r - 6 Jfl d td Kathaaa. 5 1 . g (nu11 1 1 gain ) contains a a a K an d S Tw o mor l stories bout F ith , nowledge oul ; e . g . ’ a a a e man men were e ch given pe hen s gg. One , being was a a was a f ithless, for ever sh king his egg whilst it h tching, was an d to see how it progressing, so destroyed the chicken, man a but the believing , who quietly left his egg lone till the was a a a a a . ppointed time, rew rded with be utiful pe cock
' ’ ’ ‘ U as a/ca Das ci rt a 1 5 a 7 . p g ( 6 4121 , Quin cont ins the biographies o f ten eminent laymen an d the eleven steps a layman should take to attain L iberation Mo k s a
’ ' 8 A n ta ac a [Jas d zz a m - The . g t g ( mp l; lives Of ' w ten Preceptors A cd r ya nauzi wh o possessed t he a a e gre test powers o f endur nce, were fr ed from the eight Ka aan d a a Mo k s a a e rm tt ined in the s me lif , together with
' o f Ke vali the live s some other .
’ ‘ aro vau’ d i Das d n a ” a 9 A n u tt n . . g ( ai mals fi li l) The lives of ten Preceptors who attained to An uttaraviman a 6 o n e a Mo k s a q qfi mq i . . st ge short of , in the a s me life .
/ 1 0 P r ue mt V d karf a a us e ; s a . y a ( amg de ls chiefly a with the path o f Karm an d its destruction .
1 8 M D E JA SM O RN INI .
h 1 0 P a i d . An a a . pp y ( gfii qi ) ccount of the he vens an d ff a an d a a di erent pl nets , of the celesti l c rs which convey
a a ade s cri people from the e rwth to the pl nets, together with p h o are a tion of the people entitled to enter he ven .
1 1 P u hach ulid An a o f . p (39 360 ccount the nun hac h ula u an d Pup her virt es her disciples .
’ t t h das d r An a th e a 1 2 V n i . . ( q réi i ll ) ccount of gre t men who were born in the V ishnu family ; how they con D wa a a ed a a a quered rk , Obt in initi tion , m int ined self control
o ks a a a an d attained M . It is interesting to note th t ccord was a a a e K a a a o f ing to Jain beli f rishn J in , cousin
min atha - S Tirtharikara an d a N e , the twenty econd , th t he will himself in his next Incarnation be one o f their new
- ir harikara Twenty four T t .
S ix C h e d a rant h a {Be am ( a a C . g Books p rti lly o r a to destroyed , books te ching how destroy sin . )
r m ) V avahd wS u tra. y ( ay , apt
2 Brihct tkal a " 9 1 . p 169
' ’ 3 Das d ar u tas han dhu i ll’ fl fi . ( i fl ké l
4 N t s 'i f/u t Pait! . ( l These four books all contain rule s which monks an d as a o f a nuns must observe to the t king food , w ter, clothes ,
an d a fo r V a pots , etc the pen lties to be undergone iol ting
a . an y of these regul tions a a a S a a a a e As we h ve lre dy seen , the vet mb r h rdly ver a a an d a allow their books to be re d by l ymen , lthough the o f S than akavas i do not thus restrict the use the scriptures , a even they do not like the l ity to see these four books ,
s a are a . which , they y, me nt for monks only A A SC PT U ES 1 9 . J IN RI R .
The remaining t wo Che dagran tha are not recognised a a a a a by Sthan akavas i but only by S vet mb r J in . Their names are :
’ 5 Mahd n is i tha . ( Hgq falq
6 Jt trt kct t l. e . p g ag ;
u la rant h a a t he D . Fo u r M g ( ccording to a a a a Svet mb r c non .
’ 1 Das wvrt i kd tika e An o f . “( gaff epitome the a o f rules for monks with reg rd to the division their time .
2 Uttt t rd dh a mm A a . g/ y very f mous an d a a t he o f a import nt book , cont ining lives eminent s ints , and teaching that a man is raised by his Karmaan d n o t his
a t o o a an d a a birth . It de ls with celib cy, discipline ch r cter, an d also records th e advice given by Mahavira to his a Mo ks a a a disciples two d ys before he entered . Its l st ch pters are devoted to an important an d lengthy discussion o n
an d Ma Soul tter .
’ ’ 3 A vas aha an d . y The morning evening f a i a an m d o a a P k m u Va uties J in , d , etc . ) rious sects of S amaa a ff i o f an d a vet b r h ve di erent vers ons this book , where s versions o f other scripture s in use among different sects are a o n e ff much like, the versions of this di er widely from a e ch other .
4 O hfrn i r ukt . g y i ( fl lufiififm This is o n similar
a S than akavas i lines, but is not ccepted by the .
Of these four the S than akavas i accept only the first ’ ’ two as Mulagran tha an d consider the A vas yakato be not a Mula ran tha a o f all r g but the l st the scriptu es . 20 M D E AIN ISH O RN J .
u r u la rant h a a Sthan akavas i Fo M g , ( ccording to the a C non . )
’ ’ I Das avci lsd lika t- . i galgglfia.
f 2 Uttard dh a an a f . . y y G l l lq l
- 3 N an d i S utra. r e A o f . ( t {l fi g . ) history the eighty a an d e an d a origin l scriptures their d struction , lso of h e a Ma a a t s ints who succeeded h vir .
4 A n u o ad vd ra A o n . y g ( M QQM QR J book logic . The Svetambara an d S than akavas i alike believe that a and a are their religion is dec ying, th t their scriptures being destroyed ; they think howe ver that t h e Four Mulagran tha a will be the l st to perish . This completes the list o f the thirty— two scriptures a S than akavas i ccepted by the . In addition th e Svetambaraaccept th e following
W - o r M a u E T e n Payan n a ( U Pat ) iscell neo s Books .
1 w are e xh o r I Cauwran a . ( &3 n in hich people ted to seek the protection o f
Arihan ta we ( ag r S iddha (avg ) Sadhu my a l a a D a 73. c R o h rm ( i d ) . the J in ) eligi n .
‘ ' ' 2 S tmthd rd Pa u an a - A . g ( ifll?! l l d l nother book o f a all good dvice, which urges people to fulfil their vows i lif f th e r e , and during , time to con ess their sins , to die
a an fo r e pe cefully without y desire longer lif .
- w 3 Tan d azu y oui c . w r ic i t o f ig M a . ) telling the n an d a y ourishment d ngers of the embr o in the womb . A1 N A SC PTU ES 2I J RI R .
4 Can dd vi t t a f i a i a t . j y l i lq q cont ins stor es bou
t he a a . , eclipse , dist nce from the e rth , etc needless moon ( its
t o s ay n o t in accordance with Western Science . f a a a A o . 5 Gt t i vi . . a j y neflq q ) book rithmetic
tathu o ( 3 S a o f 6 De vin t . . 23123 3 1 ongs in pr ise wu a n a s ar . S e Indr , the highest of the gods i h biting g om , a are a a however, hold th t these re lly songs sung by Indr in praise of the
i rathu o 53 S a e o f Ma a a V . 7 . (41 1 3 1 1) ongs in pr is h vir
‘ 8 Gacchacfi rt t c a s- . l mIR gives rules of conduct ff a a binding on the members of di erent J in sects .
karun da A o f a 9 Jo ti w . . i lfi g s y i ) book strology, a dre ms , omens, etc .
' h a akhd r A o f 1 0 A u cc - . w l y p book the vows which a man should take at the time o f his death in o r As are the presence o f a monk nun . these considered to o fi an o ne a a o f dif cult for y to perform , he is llowed in c se a an d recovery to keep them in modified form , to permit o f this he may take them in either a limited ( Hlilfmor
1 0 : : . unlimited 0 1 m form e g . he vows in the limited o n form not to lie ; if his recovery he should, nevertheless, a o f a tell lie in the course his d ily business, he would be held to have committed the sin o f lying but n o t that o f a vow bre king .
h i ma ri u T e D g a b ra S c pt re s .
The following is the list o fDigambaraScriptures given Dr ’ by . Burgess .
r ain a o n o ra 1 . DigambaaJ Ic g phy . p . 22 MOD ERN JA1 N ISH
- v i 1 P rath t md n u o q . a all . y g ( aquann which cont ins
o n an d works legends history , including the twenty four P an a Tirtharikara ur with the lives of the .
2 m ad wo a all n . y g gq gflm) which includes a their books de ling with Cosmogony .
D mvyd n u yogw( gu n-j am) or books treating o f d an d octrine philosophy .
rct n n w - 3 4 Ca d u o d hd a . y g mag i 1 1m in which c r are e d customs , worship etc . describ . A A ET C S JAI N S C I .
’ The Jainas ay that o n e of Mahaviras great messages to t he human race was that man could attain salvation ff o f B a a aid through his own e orts independently r hm nic .
U B a a r a e o n a as nlike uddh , he l id the g e t st stress sceticism a a a a a a an d ai i has me ns tow rds tt ining th t end , J n sm pro ved the forerunner o f much of the most revolting asceti c is m a o f a has a a current in the Indi tod y . It been s id th t as w a B a an d an d kno ledge is wisdom to the r hm n , purity a a a love to the Buddhist , so is sceticism wisdom to the J in .
M o n ks .
It is easier for an ascetic o r Yati (qfq) to attain heaven a a a a a man ma an a th n for l ym n , but before y become scetic a a a o r a a he must obt in le ve from his p rents gu rdi ns . If he be married he may still become aYati ( o r Sadhu ) o n gain ’ a a a aa ing his wife s permission or fter her de th , but B l
" brahmacari O t- 1 2 i e a man has ( u 1 4 51 411 ] . . who never
a e been m rried , is held in high r honour .
Before his initiation o r dik s a the Yati gives u p e verything save five garments three upper an d two lower an d a a a o f a ones ), bl nket ; in the c se
Po s s es sions . Svetambara these would be yellow in
an d a o faSthan akavas i D a a a colour, in th t white ; the ig mb r ,
- A a a o f o f course keeps no clothing . In hmed b d some the wa an d S vetambara ascetics e r white with yellow over it,
these men are considered to be more devout ).
He keeps also two o r three more pieces o f cloth to a an d to a a an d a wr p round his food str in his drinking w ter, 23 24 M D E AIN ISM O RN J .
a A S than akavas i piece of cloth to we r over his mouth .
S a an d da h e dhu must keep his mouth covered night y, so wears this mouth cloth o r mamat i and] tied on with an d la a Sthan akavas i a strings, when y people t lk to scetics fi ve they must cover their mouths . It is suf cient for the S a aaSa a t mb r dhus to keep their mouth cloth in their h nds .
a h as a Besides his cloth the monk gener lly long rod, which must not be hollow lest it Should entrap an d kill an an d a Rao n o mn insect, brush ( j e ) , which is used to protect a o f insects by sweeping them out of d nger. Its whisk is an d S than akavas i a a wool , the , who sweep more c refully th n S a a a a a a a l the vet mb r , h ve bigger brush with longer h nd e The D igambara Sadhu who live in the jungle frequently a a ’ a a a use pe cock s fe ther inste d of brush . a a The scetic is llowed to possess five pots , which must
o r a B a are be gourds , else f shioned from wood . r ss vessels not as a Sa a h e permitted, dhu must possess no met l ; thus if a dl o f borrow nee e he must return it by sunset, lest the sin an d covetousness Should grow upon him, if he is obliged a to wear spectacles they must be fr med in wood . He is a u also allowed to keep wooden j g.
and These are henceforth to be his sole possessions, o ld as k when they grow he must not for new ones , but ” are A a must wait till they given to him . r wom n wishing to become a nun must give up all her property in the a wa a a two s me y, excepting th t she is llowed to keep a a addition l g rments .
‘ t t fi 004 1 Also calle d muhapati g lg i d l o r muk hapa ik 34 25 'l' E e n t e n the do no r ma no t rin e mt o himat th e U as aro v h y b g th p , t mt but invitin g himto his ho us e must s ay as h e o ffe rs h e hat
t h e y are mo re t han h e re qu ire s fo r his o wn us e .
26 M D E JAI N ISM O RN .
The Svetambara call male ascetics Samve gi ( Qfi bfl ) an d the nuns Garan ij i s aggy the Sthanakavas i call the men Mahapu rus a Hé lgi ‘l or Pujya ‘taq an d the ’ women Mahas at i “1 6111 60 o r A raja “ RM
N u n s . The initiation ceremony for a nun is practically the
a e as a a man tra s m for monk , excepting th t the is whispered into her e ar by a Sadhvi ( female ascetic ) instead o f a Sa a a dhu . Her he d too is sh ved for the first time, but afterwards when the hair grows it is pulled o u t hair by
a a a a n h ir . This is done bout twice ye r by o e nun for a an d a Lo ca a a nother, is c lled ( Hm If wom n wishes a ma a to become nun she y do so , but she must first obt in ' a a e o r her husb nd s consent, or, if unm rri d widowed, the
o f a o r a a consent her p rents gu rdi ns . In an y case she must be well instructe d in the tenets o f the Jainafaith before she c an be an d th e a a At instruction should l st from six months to two ye rs . any time before her profession s h e can go back into the an d t o a in s t ru c world , some women seem t ke the course of an tion without y intention of becoming nuns .
‘ A woman who had not ye t bee n professed most kindly ’ a a o f a A g ve me the following ccount her d y s routine . bout wn s 5 A M an d o . . she rose, in her hou e before sunrise she made confession o f the ’ night s sin Bayasi Padikaman u mwail
‘ ’ ’ Hflgfl Q} At sunrise she went to the nuns house o r
he re lied W h e n I ask e d a n u n i f this did n o t hurt ve ry much s p ’ ? re d wi th e o e r b t wa t at o ma r f o ur e it do e u H u t O c s s , h t s h c p th b th an d wo rry o f ah u sban d JAIN A As cs rrcs 2 7
U aa umi l an d an a p s ro (Q ), listened for hour to the re ding of t he o r a a scriptures sermon by nun . From eight to twelve s he was at busied with the work of her own house, but two ’ o a a a U as aro clock , fter her midd y rest, she went b ck to the p fo r meditation (Samayika al 11 n She had to be home a a a a a an d a g in to t ke her d ily me l before sunset, fter sunset ’ s h e made her confession of the day s sin (De vas i Padi
’ kaman u ni c da { an HQ QHQQ. Twice during the y she did ale wan a i e a fi p . . se rched her clothing to nd if there
an an d an were y insects in it, , if she found y, removed them c a u a a ref lly th t they might t ke no inj ury . A a a fter she should become nun , she would h ve the s ame duty of morning confession an d listening to the a a an scriptures . In ddition , not h ving y Daily Life household duties , she would study till o f aN nu . i A M an d o u t an d fo r n ne . then go beg
' a a an a c an a a w ter. (The only w ter scetic t ke must h ve
b an an d een boiled to destroy y life in it , boiled moreover n o t a be more th n four hours previously, lest new life formed She a a to an d at in it . ) would lso h ve go beg for food eleven ’ o an d a a at f an d a a clock , g in ive in the evening, must rr nge
n a an at ever to h ve y food left over night, lest insect life s S a e at hould form in it . trictly spe king , she should only
o an d fo r h - nce only sleep t ree hours during the twenty four . D b an d a uring the night she should if possi le rise pr y twice . a a a a In m ny pl ces however these rules h ve f llen into disuse .
o fa an a The life nun is rduous one , for she must live t he a a a a a a a s me w ndering life s monk , though lw ys ecom an ie d a fe male a She p by comp nion . is however held in t he a as a gre test honour , is shewn in the respect p id to her
at . a her de th . 28 M D E AI N ISM O RN J .
By the courtesy o fsome Sthan akavas i Th e Fun eral Of nuns I was allowed to be present at the an AraJa f a o f o n e i uner l of the r number .
o f a a a la When the moment de th ppro ched , devout ) a o w a n women were c lled in to ttend the dying nun , hom they placed in the sitting (or Kan s agga) posture on o n e o f the wooden bedsteads in the Upas aro ; the other nuns with a a o f s at a drew to nother p rt the room , where they repe ting
a Man tras a a a t cert in , t king no p rt in the funer l ri es, though a all was m As they were obliged to f st till co pleted . soon as a a a the nun died, the l ywomen tied her to short pl nk to an d a a o f keep her in the sitting posture, wr pped rich cloth ’ a a o f gold broc de over her body, still we ring its nun s robes an d mamati o r simple white its mouth covering .
In the mean time acostly palanquin o f teak wood had a o f a been prep red, the top which resembled temple , with a a a a fla l numerous pinn cles e ch be ring g, whi e the inside wa s k an d lined with exquisite sil rich cushions . The body was carried from the Upas aro to the palan a a an d quin by l ymen , who removed the pl nk tied the i at corpse, st ll in the sitting posture, to some supports a an d a a the b ck rr nged the cushions round it .
was A procession then formed to the river bank ; it was headed by aroyal horse an d drum lent by the ruler of S a a a a a a a the t te, fter which c me men se ted in c rt be ting o n a o n religious drums , followed by people foot pl ying a an d al ordin ry drums music instruments . The boys from the Jaina schools furnished a guard of honour ; some bore silver sticks an d banners on which were written am JayaJine n dra! (V ictory to the Highest A A ASCET CS 29 J IN I ,
o f the Jina whilst others sang Jaina songs about the a o f tr nsitoriness life . A a a a a a a fter these c me c rt cont ining the s nd l wood,
‘ cocoanuts an d tins o f clarified butter necess ary for the u a aba o f aa o a f ner l rites, together with g Juv r ( q ), kind o f t o millet, which would be distributed the poor when the
was body burnt .
as o n e a a a a Hindu , not would h ve expected J in , scetics a a an d a followed, pl ying cymb ls other music l instruments , an d owing to the friendliness that exists in Kath iawad
‘ S a aa an d Sthzmakavas r between the sects, both vet mb r a a was a ha l ymen followed the scetics . I ssured t t in most places the Svetambarawould n o t have paid such honour to anun o fanother sect
a These were succeeded by people sc ttering money, food an d a o f w as flowers mongst the crowd onlookers . There a great rush amongst the spectators to try an d get hold o f
e as are a o f thes , they supposed to h ve the power fulfilling
wishes .
aa a an d had The p l nquin itself c me next, this to be
a as an a can a a gu rded by police, y wom n who te r piece ’ o fa dead nun s dress thinks she h as secured an infallible a a a dl ch rm g inst chil essness .
A d z a aa an d o en or more men c rried the p l nquin , there are a a a a lw ys e ger volunteers for the post of be rer, which is
e a ac t as considered very meritorious . Thos who c nnot bearers are given lighted sticks o f in cense an d follow the palanquin with the crowd through the city to the burning ” a a a in en dra g h t shouting j y j . MODE N JAIN SM 3 0 R I .
a a was At a r the gh t the funer l pyre built, its lowest l ye o f the wood o f the p ip al tree ; o n this sandal wood was a a a o n e rr nged with coco nuts the top . On the pyr they aa an d an d w a e pl ced the p l nquin its burden , over both er
a e o f a sc tt red pieces cotton wool dipped in cl rified butter .
A z fi re aa ff a e do en men set to the p l nquin in di erent pl c s , a a the sc ttered cotton wool m king it ignite quickly .
By the end of four ho urs the pyre was complete ly
an d a a a a o n e r consumed, the J in , le ving the shes the riv a a an d a h ad b nk , b thed, donning the fresh clothes th t been a brought to them from their homes , returned in body ’ U as aro had a to the men s p , where they to listen to sermon
Kan s a a e an d a e an d then to sit in the gg postur medit t . ’ was U as aro When this over they went to the women s p , where the laywomen ( who could not go to the ghat ) an d the nuns had been sitting all day meditating an d listening ff an d to sermons ; to these they o ered their condolences , then had to listen to yet another sermon on the transitori was ness o flife before seeking their homes . It curious to a g a had a a notice th t , thou h Hindu scetics t ken p rt in the a aa a o r a procession , no J in scetics, m le fem le, were permitted ’ a ws a t o The a do so . cost of this nun s funer l bout five t he aa n a hundred rupees , p l nqui lone costing two hundred . During the whole day business throughout the city was a at a a all a an d a practic lly st nd still , the gr in veget ble e s markets an d most of the oth r shops being clo ed .
re at Vo ws o r Pan c ha Mah avrat a. Five G
e Every ascetic must take the five great vows (Hi -1 Hgq ) a a a ah . which M vir ord ined These vows, it will be noticed , a resemble the Buddhist vows , but still more the ncient A A As c nrrc s l J IN . 3
’ a a are Br hm nic vows on which they doubtless both founded .
The first vo wthe Jainaascetic takes is to refrain from
an d as destroying life, runs follows I renounce all kill e ing of living b ings , whether subtile or 1 . Ahims aVrat a a o r a gross , whether mov ble immov ble . H Q in art . N o r shall I myself kill living beings (nor
a As as . c use others to do it , nor consent to it) long I live ,
an d a e an d o f I confess bl me , r pent exempt myself these sins , ” “ w f a an d in the thrice threefold y, in mind, speech body . This which is also the first vow taken by the Brahman an d Buddhist ascetics ) the Jaina sect divide into an d a an are nine , so m ke it cover immense field . They t o o r are n o t a not kill in word , thought deed they to c use an o n e o r are y to kill in word, thought deed ; they not to
an o n e o r d support y who kills in word, thought eed . This o n a ala a vow, which the J in y the gre test stress, they regu larl a are a y bre k . They most c reful not to destroy life “ are to themselves, but quite willing consent to others a An a fo r a doing it an d to re p the benefit . scetic inst nce ma a a a has a y not t ke w ter th t not been boiled, lest it cont in ma a a a life, neither y he boil it but by t king w ter th t another has boiled he certainly consents to their action
has a a a fo r in boiling it . It been suggested th t the re l re son the vow was not so much unselfish kindness to animals as the selfish fear of being haunted by the spirit of the dead;
F o r th e c o mpariso n o f Jain ismwith B uddh ismg e n e rally s e e ’ a o nt rod u ti n h in a u a E a S t S . . ii i o to t e . x ix ff J c b s I c J r s , . B xx pp . .
“ A ra ra V o i 2 ca n aS u . S . . E l . i . . 02. 1 g t B . xx p az m G e t r V o l . ix . P r i . . 99 . a . 1 Op B o bay t ee . t p 3 2 M D E AI N ISM O RN J .
a o f a a t h e The second gre t vow the J in , renouncing o f “ all - I untruthfulness , runs thus renounce all vices o f lying speech (arising) from anger o r greed ' 2' A t a a a g o r a o r a fe r mirth . I sh ll neither myself j gg ufg a a a spe k lies , nor c use others to spe k lies , S a n o f e nor consent to the pe ki g li s by others . I confess an d a n an d o f bl me, repe t exempt myself these sins in the ” - wa an d thrice three fold y, in mind, speech , body.
t o a a It is interesting notice th t , with reg rd to the o f ai a a order the vows , the J n h ve here kept closer to the second Brahmanic vow o f truthfulness than have the B a a ai uddhists , whose second vow is g inst ste l ng . a a a a The J in c refully subdivide this vow , lso , into nine .
The th ird vow runs ' I renounce all taking o f any n o t a a o r at a thing given , either in vill ge 3 . Ast eyaV r “ a“ ’l ‘“ a o r a o f o r town wood , either little o r o f a o r a o f . a much , sm ll gre t , living lifeless things I sh ll a n o t n o r a neither take myself wh t is given , c use others to ” “ a 1 vo w a . t ke it, nor consent to their t king it This is wo f B a a a o f the third vo the r hm n scetics , but the second the Buddhists .
a a an d The Jainasubdivide this vow lso in nine w ys, under it forbid ag u ru t o take an y child as a disciple f a an d o n a without the leave o h is p rents , insist the scetics a a dividing with each other the lms they h ve received . By an a as k an a a it, too , scetic is forbidden to y individu l for house to live in without the consent o f the principal a aman has i a laymen o f the pl ce . Once g ven house , he a a . may never again be sked for lms
' ‘ l S . E . x xn . 205 . 04 . . i. 2 E . i S , B . xx B
3 4 MODE AI N ISM RN J .
T e n Dut ie s O f Mo n ks o r N u n s .
’ are Das a Yati dharm - t t , t a “Fmo There en du ies he i), i n an d all b ndi g on monks nuns of sects .
An ascetic must bear an d forgive any inj ury inflicted ’ o n 1 . Ks ama am. him . a He must be bsolutely free from greed . He must not
’ o f 2_ N irl o bhata covet new clothes even if in need them , 51 3mm but must wait till they are offered t o an d a o f h him , even then he must only ccept those which t e has giver no further need . He must be perfectl y straightforward an d never be ’ w s an 3 . A r ava ah . o f a j guilty of y kind intrigue or fr ud . a He must be bsolutely humble, never proud o f
’ o f a , o r an 4 , Mardava his purity life his le rning, y
aria. an d other virtue, he must never s peak a harsh word .
An a a a a w scetic must pr ctise m ny usterities, which ill all 5 . Tapaas . help to free him from rebirth .
a are an d These usterities divided into Exterior Interior.
r o r A u s teri ties i ) There are S i x E xte i .
’ ” - r A (a) Fas ti n g A n as an a i d U i . monk must r a a f equently f st, but the period for which he f sts da D may vary from one y to three months . uring a a ma a th e th t time, besides w ter, he y only t ke
o f watery part skimmed milk .
i t l Fas ti n Un o dari a a o f a (b) Par ia g gqli fl ). Inste d a a an a ma a tot l f st, scetic y vow to t ke only one a a half o r a third of his usu l mount Of food . A ASCET CS 3 5 JAIN I .
Vr i tti s aizks e a frfl i q An (C) Res tr i cti n g D ie t ( p g a a a ascetic may vow that for period of time v rying e at from o n e day to amonth he will only five or o f ma six different articles food , or he y vow to a a a e at only one particul r thing, f iling to obt in a which he will f st .
ma etis i n o o d Ra~ at d a (d) A lis tain i n g fro p p g f y g a a h is { aw The ascetic promises to bst in from a o r a favourite food prob bly milk , ghi , mol sses
for acertain period .
‘ ’ ' e a te r i ti e s K a akles a l w a s s (6 ) B o dily y a a as ascetic torments his body in v rious w ys , such
o u t a a fi pulling his h ir, we ring insuf cient clothing in d a winter an exposing his body to he t in summer .
‘ t mtati o n ( ‘ W The avo id an ce ofall. e p (Sain li n ataaefl it ll) a a a an d is accounted nother extern l usterity, under this the cramping of limbs by sitting in uncomfort
able postures is also included .
a are I n teri o r following six usterities .
’ E xpi ati o n P rayas ei ta simian If the ascetic
s an a ha committed y sin , he must confess it priv tely
uru. an d a to his g perform the pen nce he imposes . D ifferent kinds of penances are prescribed in the ff O f Fo r a Scriptures for di erent f ences . ex mple, if he has cast a stone (which the Jainabelieves t o possess o n e sense ) into water (which also possesses one sense he will be made to atone fo r the injury he has inflicte d onmsentient things by fasting o r a Padikaman u by extr . M D E A SM O RN J INI .
The greatest punishment the g u ru can in ’ flict is to annul the ascetic s initiation an d so
unfrock him .
The g u ru is bound by the Scriptures to se cre s y a with reg rd to Confession .
(b) The ascetic must also pay Rever e n ce to his superiors Vi n aya fqd q An ascetic who h as no reverence a a for his superiors will never g in he ven .
0 An a s erve an d af e ( ) scetic must his superiors the f lict d .
a Vai avae ca l This is c lled g/ as lq n . He must bring water an d food for his g u r u an d massage him
when tired .
(d) Neither must an ascetic neglect the duty o f Stu dy l S vadhyaya “ ( azuli H e must gain knowle dge a by re ding, by questioning, by remembering , by
an d e a discussion , by pr ching .
“ (6) M edi tati o n D /i yan a s tud There are two bad ways o f meditation which a monk is bound to
. a a an i . e d renounce, w iling for the de d , remember ing with anger an y personal inj uries h e may have ff a su ered . He is however bound to medit te in the a a good w ys , by being bsorbed in religious thought, an d by being s o freed from earthly thoughts as to
be a to a ble think of spiritu l things .
U) The last interior austerity which an asce tic must practise is absol u te I n d ifie re n ce to his physical state ( Uts arg a ggaai In orde r to gain this ff e a a a indi er nce he sits in p rticul r position , which h e must not change even if a serpent draw nigh A A Ascnrrcs 3 J IN . 7
a The restr int of the passions is the sixth duty binding
' . e o u all w. 6 Sarn amaN an d y monks nuns .
The seventh duty is to be absolutely truthful i n every ” a a An p rticul r . ascetic must not tell an y white o r co n ve n tio n al a a ’ lies, he must not spe k mbig 7 Satya e m. u o usl all y, his speech must be free from an d o f a a egotism simply consist the pl in unv rnished truth .
’ . u m. 8 S a caa The eighth duty is purity . ’ 9 A kin cinya ' An a a scetic must h ve no possessions . wG fi i e u . i
1 0 . Brahmacar a y An a a s wu a scetic must strictly observe celib cy . It will be noticed that the last five duties closely a resemble the five gre t vows .
an d e r n fe W i g li .
’ The A carangaSutrasays that he who is well provided with these great vows an d their clauses is really houseless w , n a s an d certainly th e Jainaascetic is A ag ra ig “? Both monk an d nun must wander from village to a as an d a at vill ge, begging they go , never st ying one place
an o l for y length Of time . The d command I tin eracy . was that they should stay only one night a a an d a a in vill ge not more th n five in town, but this they now interpret as permission t o stay for a week in a village a D i a an d a . a month in town ur ng the r iny se son , however , a a a fo r mo n ths le s t they must st y in the s me pl ce four , f they should inj ure any o f the insect o r plant life which is then a a a a a a so bund nt . They must p ss e ch r iny se son at a ff a at a a a di erent pl ce, or must le st let three ye rs el pse before a a they return to the s me pl ce . 3 8 M D E AIN ISM O RN J .
S a a a as a o a e The vet mb r , rule, only g to those vill g s are U as arai e aa where there p , . . sep r te buildings erected by
a An e ch sect for their monks or nuns . Th e Upasaro . Upas aro is alarge bare hall without bath a u o r . rooms cooking pl ces , f rnished only with wooden beds These beds the monks o r nuns are forbidden by their rule are an to possess , but they lent for indefinite period by wh o e c a a la t a h rit ble y people, do not expect to g them b ck a a a i a a a g in . The beds occ s on lly h ve the n me of the lenders c a o n a ma as rved them , th t there y be no doubt to whom o f the merit lending them belongs .
a o n al o f a a an d The scetics live the ms the ch rit ble, as each o f the three sects have rather Begging . i ff u ma be d erent r les for begging, it y i a worth go ng into the subject in det il .
’ N O ascetics o f an y sect may sit in alayman s house to a fo r e at food ; nor will they accept food speci lly cooked O f a a them , but only some th t which is being prep red for an d are a at the household, they never llowed to knock a a c losed doors , but only to enter doors lre dy Opened . Svetambarawill usually accept food from people of the aB a a an d Ks atri a a G a a Vani , r hm n y c ste ; in uj r t however a K s atri a they will not ccept food from y .
than akavas i al V a aan d B a a a S , f i ing ni r hm ns , will ccept S a food from the hepherd c ste . Neither a Svetambaranor a Sthan akavas i will accept a a th e U asaro a a . food t ken to p for them by , l ym n The a aa a an a o Svet mb r , however, will ccept invit tion to g to alayman’s house in order to fetch food an d to take it back s i t o the Upasaro ; this a Sthan akavai w ll not do . A A As cEri cs 3 9 J IN .
" In the Bombay Gaz etteer it is stated that the Dhu n ia n o t be Dhun dhia i e d h . priests do g ; this however my . S than akavas i ) friends assure me is u nfortunately n o t the c a se .
The householders who are begged from feel obliged to . an d a a o f a g ive, the support of so l rge body mendic nts is felt as a very severe tax by agreat number of thrifty an d a an d Ja a A B a a a h rd working Hindus in . r hm n gentlem n , who though o f good position had to strain every nerve to a a at a a m ke both ends meet, told me th t it cost him le st rupee a week to satisfy all the religious mendicants who a a a ’ a begged from him , sum equiv lent to four d ys l bour.
l ix Part 1 V o . 06. . I . p . JA N A LAY AD H ERE N T I S .
One of the reasons for the total disappearance o f Buddhism from India under the stress o f Mahommedan invasion an d Brahmanic spiritual pressure was its failure to connect itself with its lay adherents by sufficiently close a a bonds . This mist ke J inism never made : the famou s Mathura inscriptions record the dedication by lay men an d lay women of Jaina statues to Jaina temples under a a an d a the direction Of some J in monk or nun, shew cle rly ’ ’f at at a a a a A D 83- 1 6 S ravaka th th t e rly d te (prob bly . . 7 ) the o r lay adherents formed an integral part of the Jaina ’ o r an is atio n r g .
’ T h e Twe lve V o ws o f Layme n
Jainalaymen t o day take twelve vows (Bard V rata am o f as i ), the first five which , w ll be seen , resemble the five a o f ff gre t vows monks, modified to suit the di erent circum stances o flay life}?
i e e are r . . h s .
’ “ 50 ff D H l 8 8. . A nn ua A ddr S . . 1 9 . 1 S e e r. o e rn e s e . A . l ss B pp , 1 Jain aare o ccasio n ally fo un d in po sitio n s as fo r e xample in the r r th rm we r th e ta in o o i e o r in e a ie time in e a e f ife p l c , l s y h k g l o at Of r O ffi d t T e are n o t t e n fo r idde n b e c me s p r th e i cial u y . h y h b d t bu t wi e e main in i n u o itio n o u t e e u ie t o carry th s s , h l r g s ch p s s ’ r t h a i in tan e wo uld n o t be c o n sid e re d t ue S avuka. T e cl ss c s c Knma ala who o u a Jain at e me e is Kin r give n by th e h s lv s g p , , th gh
d Jaina fre ue n fo r man e ar e n a e d in bat tle . c o n vin ce , q tly y y s g g t he o wfo r af e r t a in t e mh e was e fo re h e had ta e n , T his b k v s , t k g h t e to th e e nd o f h is ife t o u re e r in to n e ve r we n t t o bat l l , h gh s v g ri t if o a io n aro e to fi t tri t in e fde fe n e himse lf t h e g h , cc s s , g h s c ly s l c , h t which i n de e d had be e n is practice hro ugh o ut . 4 0
— 4 2 M D E A SM O RN J INI .
a o f a a Inste d celib cy, they promise to be f ithful to their o r S a a a a a a wife wives . The vet mb r llow rem rri ge during ’ the wife s life- time if there be no issue 4 . Chas tity . by first wife ; the Digambara o n the “the a at a a a other h nd, le st in cert in loc lities , to their honour d a an d n o t a aman a issent from this pr ctice, do llow to m rry a i a second wife while his first is st ll live . In his fifth vo wthe layman promises to set limits to his covetousness with regard to land an d
5 ' A ains g t a a an d houses , money, coin, serv nts , c ttle Cove tousn es s . i i plen sh ng .
’ The sixth vow taken by laymen is that of Di s i vrata F ariman a 2 i a man ( 5, t i5, i In this vow binds himself for life to keep with in a certain ’ 6‘ Dis ivrata a M a a ’ sp ce . y p ndit told me th t be, for Farimana. a had i i ex mple, vowed never dur ng th s life time to go beyond England o n the o n e side o r Japan o n o a aa a the other, never to g further north th n the Him l y s a So far as o r . further south th n Ceylon I could judge, he would never have the least Opportunity o f breaking his vo w a fo r a a , but he told me th t if it were religious re son
he could do so without sin .
o w i v U abho aPar bho a Parimd za The seventh , the p g g r 1 39 3 1 a a a B 3m . (6 1 11 1 4 m) , lso l sts for life time y a man a o r it fixes wh t food, clothes 7 . Upabh o aP n" M g . a i furniture he will use y p ndit, for bh oga Pari mana. i a had a nst nce, vowed th t he would never a o n e can use more th n fifty things . The fewer things ma a n ge to use the better.
a An artha Dan da The dur tion of the eighth vow, the A A LAY AD H ERENrs 4 3 J IN .
Vrata ” i a fo r fo r ( Md {4 an) is gener lly life, but sometimes o r a only five ten ye rs . One promises for
8. AnarthaDan da the fixed period not to think evil o f any Vrata. o n e t o o at , not to be overjoyed the good ’ f u o fan o n e a an d ort ne y , not to be c reless in one s work , not t o a a are a an d keep more we pons th n necess ry, to keep those i n a a s fe pl ces .
’ Th e Sama ika ‘ ‘ at ninth vow , g ( Hl i ll it rel es to one s
in . ’ ’ religious duties One promises it to 9 . Sama i k a. y spend acertain portion of time in medita da o r a t ion every y every ye r .
’ ’ o wD d ra a v e s vakas i ka V t c m The tenth , Eulqglfi lg ), i s taken for o n e day only ; o n e vows to limit the space he a a will tr vel over, to incre se the period of ’ ’ 1 0 . Des a a v a at o r ’ ’ medit tion either home in the k as ik aVrata. U asaro an d t o a o f p , decre se the number t a at a da hings he will use on th t p r icul r y.
vo wo s adka Vrata 5 f o f P 1q gm The ef ect the eleventh , ( ) must be t o connect the laity still closer with the monastic o n e to a a order, for in it promises le d
1 1 . Posadh a ata. Vr ’ a da a monk s life for y. This me ns in d r fo r a practice ) to fast from food an d ink th t period .
’ vo wA ti thi Sarnvibha a Vrata mafia The twelfth , g a a Qifqetmqq), must be equ lly useful to the mon stic orders, fo r in it the layman promises to set aside
1 2. Alms . every day a special portion Of food for t he poor o r fo r ascetics . m C as t e an d C us t o s .
’ ' The Jaina s ay that Mahaviras second gre at message 4 4 M D E A SM O RN J INI .
t o a was a Ka m nkind th t rma was o f far greater importance a a e a th n c st . If this were ever the c se, Cas te . a h as fo r the mess ge lost its power now, the Jaina are perhaps the most caste— ridden people in ‘ In diafi Some years ago it was commonly believed by European scholars that both Buddhism an d Jainism were a a a o f a a u n fo r revolts g inst the tyr nny c ste in gener l , but t un ate ly they seem to have been merely revolts of the higher c a a a a a stes g inst Br hm nic exclusiveness , which shut the door ’ o f as rama a a all a a a the highest g inst but Br hm n scetics .
’ Dr Bii hle r a a aa a s . r s ys th t the ch r cteristic fe ture of thi a i a religion is its cl im to un vers lity, which it holds in a common with Buddhism an d in opposition to Br hmanism. a a a all a a It lso decl res its object to be to le d men to s lv tion , an d a — A a a to open its rms not only to the noble ry n , but lso ’ - S a an d a to the low born udr even to the lien, deeply ” a Mle chha had despised in Indi , the . If it ever such n lo wa a n e ffe c o w kindly feeli g to the c stes , J inism most ” t u all At o f a y dissembles its love . two the gre t centres of
a a a Mt Abu an d Girn ar was a a J in p ilgrim ge, . , I ssured th t n o low caste would be allowed to enter their temples t o ; An d a all a is an d worship tod y, when th t most generous enlightened in young India is longing to free itself from the huge incubus o f caste that is thwarting all true devel o me n t o n e a aa a a o n th e p , not of the J in ssoci tions d re put programme of its Conference an y motion in favour of th e a a o f a rel x tion c ste restrictions .
4 1 r z t e e r o f n dia V o l . I 6. Imp e ial Ga e t I . . p . ‘ f t h e ain a 3 1 T h e I n dian se ct o J s . p . . A Parsi who so me ye ars ag o b e came a Jain a was fo r lo n g n o t r n o wno aina a o d t o e n e r t e i t e m e t o wo i and e e n we ll t h pl s rsh p , v J i c an e at with h m. JA A LAY ADH E E TS 4 5 IN R N .
This is due n o t to the laity so much as to the o bscu ran t is m a at a of the scetics, who their initi tion were them a a Ma a selves supposed to h ve renounced c ste . The thur inscriptions bear witness to the antiquity o f caste amongst ’ a a an d a o f the J in , but to the cruelty inhum nity it I know no more convincing testimony than the notice in English ’ affixed to the entrance of Hathis imhas temple in Ahme da bad which runs as follows
Lo wcas te s er van ts i n atte n dan ce o n c i s i to r s an d l ” do s an n o t be a o we d to e n te r the te g c l mple .
The Brahmans are still the domestic chaplains Of the
a a an d o ffi ciate at r an d a J in , thei wedding, birth de th a a a ceremonies . The Br hm nic ritu l is Marriage . followed almost complete ly in the case o f a a a a a a e a J in wedding , excepting th t of l te ye rs , inst d of Arihan ta a a due fire, is worshipped, ch nge to the influence of the conferences .
The customary age fo r marriage differs with the sects the Sthan akavas i an d Svetambara generally m arry their d aughters at about fo urteen o r fiftee n t o boys o f about o r a nineteen twenty . There is however no speci l religious a a an a a a ‘ s nction mongst them for y p rticul r ge . l
Th e Digambara are governed by fifty— three rules Of life Samskara{1n an d amongst these is a saying that ’ ‘ a a e a a a f th r should seek fitting husb nd for his d ughter . They generall y marry their daughters when about ten
’
l A nn 1 8 8 . H o e rn e s u a Add re . A . S . . 9 . D r. l ss B p “ t 6 A o e o h ai n a . . 3 a mo 1 D r. ur e N n t e n aina B g ss ( s J s p ) s ys g J s , as amo n ra man it is ri e ri e d t at ir o u d be g B h s , st ctly pr sc b h g ls sh l ” e tro e d e fo re u e r . The ain aI a e o n u e d de n t i b th b p b ty J h v c s lt y h s . 4 6 M D E AIN ISM O RN J .
r a o f a e Va a o twelve ye rs g . ni sometimes accept money a a in exch nge for their d ughters, but this, which practically a mounts to selling their own children , is much contemned a a” by other J in .
S e a a a D a aa an d than aka as i v t mb r , ig mb r S v will all a are a a interm rry if they Of the s me c ste . They will also
a o wn a interm rry with Hindus of their c ste . Curiously a a , S a a A a a a enouwgh cert in vet mb r in hmed b d will interm rry , Sthan aka as i but ill not dine with , v .
The birth ceremonies are practically the same as th e a a ’ Br hm n ones . On the sixth day aft er the child s birth L a clo th i a a an d is spre d, with p per ink Birt h . an d a a on it, it is believed th t f te then ’ o n a a w da the writes the b by s forehe d . On the t elfth y ’ fa a an d a an d la ther s sister n mes the child, boiled gr in mo sses ’ are a distributed. The ch ild s horoscope is deciphered by a a Br hm n .
A S a a aan d Sthan akavas i mongst the vet mb r , if no child i s a a a a a born , husb nd is llowed to rem rry, lthough the If first wife be still living . the second - Co i es . w v a ma a a w ife be r him no child, he y m rry a A a third an d even fourth . lthough this is llowed by t a a a a S cus om , it is not re lly llowed by the J in criptures,
n d r o we e r de fe nd m The o ffe e e e e a in t a t e e s , h v , th s lv s by s y g h t h s dau t e r had i n a re io u e i e n e e e n e ir d e to r an d g h s p v s x st c b th b s , t hat the y had b e e n re bo rn in t o t h e ir h o u se s as daug hte rs simply t o g ive t he ir c re dito rs t his ve ry Oppo rtun ity o f re co ve rin g a bad de bt
’ ' l The pie ce o f clo th is g e n e rally to rn fro mt h e t urban o f t he o lde st man in t he fami as it is e ie e d t a t he i d wi ly , b l v h t ch l ll live as
lo n g as he do e s . A A LAY ADH ERE N 'is 4 7 J IN , an d aman who does so is not considered quite respectable cas te me n by his fellow .
D a a a as a a a a The ig mb r , we h ve lre dy seen , dis pprove
a - w of remarri ge during the life time Of the ife .
All three sects o f Jaina unite in forbiddin g widow re a a as a a a o ne h as e m rri ge . They give re son th t who been fre d from worldl y ties should not seek to form W d w i o them again but this reason surely Remarriage . applies just as strongly to the case o f L me n ; nevertheless all sects allow wid o wers to re marryn
o n e a o f D a aa There is, however , sm ll subsect the ig mb r who pe rmit their widows to remarry an d in consequence a a U a all are much despised by their fellow J in . nfortun tely over India it is considered asign o f good social standing a a a a for ac ste to dis llow widow rem rri ge .
a a a n It is not J in custom to keep women in seclusio , a has a as a but the pr ctise been dopted by them protection , an d a as a G a o s it io n lso sign Of o ood soci l P Purdah . wherever Mahommedan i nfluence i s a n speci lly stro g . The three sects all permit women to go to their several ’ an d a aLa Da fo r conferences , h ve dies y them .
than ak avas i ain a w A S h o t u r mar , e ried at M o r i wr J h s v , as e ce ntly e e re e n ured his ec s v ly c s by s t .
' 1 T e s a t a i i s e au e t h e n ume o f wo h y y h t th s b c s b r me n is twe n ty e e n time as re a as a o f me n we n s v s g t th t ; h to ld t h at t h e c e n su s a o u e o n radi t e e fi u e bs l t ly c t cts h s g r s (since in I n diafo r e ve ry 1 000
’ mae o n 963 fe mae are o n t e re Oh e s l s ly l s b r h y ply y , it isn t ’ rue it s o n a e a o n 1 ! t , ly r s 4 8 M D E A SM O RN J INI ,
a are a The de th ceremonies, which conducted by Brah man o f a a , very much resemble those the Hindus . The J in ,
a a has however, fter the de d body been Death . at a at burnt the side of river, pour w er a an d a o n a a over the shes simply le ve them the b nk , where s a a a the Br hm ns throw the shes into the river . L B a a a a a ike the r hm ns, too, the J in bury inste d Of a i o f a a a an d a a The a burning ch ld less th n ye r h lf. Br h a a a a a m ns bury their de d scetics , but the J in burn their a o f a la a de d (with the exception inf nts) whether y or scetics ,
lest the body should give rise to too much insect life .
The Jaina wear white o r black turbans as a sign o f G aa a a a mourning, but unlike uj r ti Br hm ns do not sh ve their a da moust ches on the tenth y.
5 0 M D E JA SM O RN INI .
as o a affe l e one with ut c ste , un cted by sme l , without the sens o f a e t t ste, without f eling, without form , without hunger, wi h o ut a o p in , without sorrow, without j y, without birth , without
a e e a Kar ma old g , without d th , without body, without , enjoy ” a a s a ing endless h ppiness . Th t is to y, the holiest , highest manh oo d that t he Jaina s e t before themselves as their a a a e e s t ult ifie d ide l is th t in which person lity is compl t ly .
All a B /u l v’ i e i an d life is divided into two cl sses , ( vl Abhrwi according as it h as o r has n o t t he
a a a S a an d a irthankara o r c p city to become iddh , only T
Ke vali knows to which division it belongs .
' The Tirthari kara rather than the S iddha seem to have seiz ed o n the popular imagination ; it is their images which
are ana an d o f in the J i temples , legends Tirthankara their gigantic stature an d lives of inter
a are a a min ble length e gerly repe ted .
Certain picturesque miracles are said to have taken place whenever any o f the Tirthankarap reached o n earth ’ an as okatree sprin gs up at the place an d grows to twelve a ’ D a a times the pre cher s height, the dwellers in ev lok listen to his sermon an d scatter flowers from heaven some gods
an d a a a a fl k in sing pl y celesti l music , others w ve y whis a A a an d a a e front of the pre cher . lion sh ped throne st t f a are a a o umbrell provided for him by the gods , h lo
e a an d a a light encircles his h d, whenever he p uses to t ke a a e a s bre th in his discourse , cel sti l kettle drum is uthu ’ s ias t icall a A an a a a n has t y be ten . Tirth k r s pre chi g thir y
a a a a o f five ch r cteristics , mongst the most import nt which , ’ a a o e are a alwavs from he rer s p int of vi w, th t it is sweet, l a a an d i inte ligible , ccur te interest ng . A A D CT E 5 1 J IN O RIN .
Every Tirthankara has also thirty four bodily charac te ris tics a has a , his blood for inst nce is white, his body an d e at sweet odour he is never seen to .
t h n k r Li s o f T i rt a a a.
The following list o f Tirthafi kara Of the present age ff shows some slight di erences between the sects .
’ ’ 1 R S A B t m ( ) I H ADEV A ( as i oizq o r A D I N A TH A ufgc uq
whose sign is the bull .
’ 2 AJITA NA T H A e e a ( ) whos sign is the el ph nt .
’ 3 S AMB H AV AN A T H A ale e ( ) w( whos sign is the horse . 4 AB H IN AN D AN A ife ig ri t he a e ( ) ( v ), whose sign is p . ’ "5) S UM ATI N A i‘ H a ( aufimmwhose sign is the red
goose .
‘ 6 PAD MAPRAB H U a ) (Wu , . \ t . g whose sign is the lo us flower
’ ’ ’ (7 ) S UPA RS V AN A TH A whose sign is vas tik the s a symbol .
D AB H a w 8 CAN RAPR U ( ) lgae; hose sign is the moon .
’ A e (9) S UV ID H I N A T H . whos sign is the croco dile Dig ambara: crab ]
’ ’ ’ S ITA LAN A T H A whose sign is the S r i mts a fig ure Digambara fle as ve tigio s a
1 1 3 4 i is th e ( ) ( 4 11q , whose sign
rhinoceros .
' (1 2) V A S UPUJY A may ” whose sign is the male "E bu ffalo .
’ 1 3 VIM AL AN A T H A l - 2 the b a ( ) (fi my 1 1 1 whose sign is o r .
’ r i n h is e dit io n o f D r B u li l r s n dia D r. u e e n e o f t h B g ss . I s c e ” t ai a 69 i e t he i n as t he fe mae u ffao n . but all t he J s , p , g v s s g l b l , a Jaina I have ask e d give t he mle . 5 2 M D E A S M O RN J INI .
’ w — 1 (1 4 ) AN AN TAN A TH A ( h im1124 whose sign is a hawk D igambara abe ar
’ D H ARM AN A TH A ( 5131 4 124 whose sign is a thunder
bolt .
’ ’ ’ “ 1 6 S A N Ti N A TH A ufe q q m s a e ? ( ) ( r ), who e sign is de r
’ 1 K UN TH U N A TH A a a ( 7 ) whose sign is go t .
’ 1 8 ARAN A TH A r a - ( ) (M i na) , whose sign is step well
’ f 1 9 MAL L IN A TH A 11 1- 2 is a a ar ( ) 1 9 1 4 1 1 , whose sign w ter j . This the Svetambara believe to have been the only woman Tirthankaraj ; The D igambara of do as a course not hold this , they do not think a can a a Mo k s a wom n tt in .
20 MU N IS UV RATA ( ) g fn qq whose sign is the tortoise .
’ (21 ) N AM I N A TH A M(H whose sign is the blue lotus ’ D i a a a A a [ g mb r s ok tree ] .
’ 22 N EMIN A TH A co uch ( ) (361 q , whose sign is the shell , i a Kath i w an d Mt G rn r aad to whom . in ) is a a d speci lly s cre .
’ ’ ’ ‘ i- 29 PA RS V AN A I H A c . ( ) (Hl ld l l), whose sign is the serpent
’ 24 MAH A V A ( ) IR whose sign is the lion , the most n a an d we a o f all he ir ha kar f mous t T t , whose life a a a h ve lre dy given .
’ Be Ma a a a irthankaraare Pa sides h vir , the f vourite T rs
’ in aha a i ahaan d B is abhade va van atha N e m t S n t n t . , , the first ,
r e lo c c it . ive an o D r. u e e . B g ss . g s t l p “ Dr u e i e t he N an d d art d ia ram v a . 1 . B rg ss g v s y g 1 S o me twe n ty - fi ve ye ars ag o he r i mag e was fo un d in B ho yan i in G u ara and i has i e n t he ac e u an it a t o u j t ; th s g v pl s ch s ct y th t , h gh uite a ma i a e it h as be cn o e n as t he e o f me e in o f q s ll v ll g , ch s plac t g ’ t h e S ve tambara Co n fe re n e o f 1 1 c 9 0. A A Do c i N E 5 3 J IN ,
The names are also recorded of Twenty— four Tirthari aa a e an d o f k r who preceded those of the present g , Twenty four who will succeed them ; other sets o f Twenty- four
a a a an d o n in e n dle s s . Tirth nk r will follow these, so succession
Jai n a Es c h at o l o g y.
The Jaina have preserved the Hindu doctrine o f
a s a - Tr n migr tion , though they subdivide the Eighty four
La i e - a khs ( . . Eighty four hundred thous nd ) of rebirths, a ma a an a a clas s ifica through which soul y p ss , by el bor te o f o wn a o f tion their . This doctrine, together with th t Ka a a rm , which they lso hold in common with the Hindus, all a colours their esch tology .
a a a n Svar a c a a The J in he ve , g { pl is tt ined by those wh o a a a h ve cquired gre t merit, but who Svarga. are still subj ect in some measure to Karma
a a a an d a are In Sv rg both h ppiness p in experienced , a a but h ppiness preponder tes .
S a a - a are v rg is divided into twenty six he vens , which grouped as follows
" De valo ka mi ls o r w a ( l the twelve lo er he vens, where
“ s an d D a D e the god goddesses , ev , evi sq , g n, who o f l At a o f resemble those the Hindus , dwe l . the he d these a Devaan d Devi are the god Indra an d the goddess Indr ni . Next above these heavens come the nine heave ns called Greveyika ( i flfqg but before a Deva c an pass from D a a Gre ve ika o u r an d ev lok to y , he must descend to world a man d in a are all become . The go s these nine he vens
n a equal a d without ruler .
D e vi o nly attain to t h e lo we r o f th e se t welve h e ave n s . 5 4 M DE A SM O RN J INI .
Above G re ve yika is A n n /1 amViman a(M ani (spurt) a a are a t group Of five he vens which inh bi ed by higher gods , a a Mo k s aat o f o n e a e a who will tt in f er the expiry g . To p ss
Mo k s a an a a o f An u tt araV aa a t o to , inh bit nt im n would h ve o ur an d aman an d an a descend to world become scetic .
A e S a a o f all a bov v rg is the highest region , c lled s a a e wh M o k a it is tt in d by those o K ok sa. are e re Ka a an d complet ly f ed from rm , a as these are gener lly cetics .
The deniz ens of Mo k s aare Siddha ( demi - gods ) who
a a e experie nce neither p in nor h ppin ss .
a a Mo k s a a as a as We sh ll h ve to discuss l ter, it r nks
o f a a o o n e o f the nine elements J in phil sophy .
o r Tir u kato ka a a Our world , y (Gui is situ ted bene th S a a an d a a a the lowest v rg sep r tes it from Hell . It is m de
o f an d a a a d a o f up two h lf isl n s , e ch which Ti ryakal ok a is divided into se ven parts ( the half
a a an d island being divided into seven sm ller p rts ), these
— are a a de d twenty one parts g in subdivi .
On each Island is a di s tric t of great imp o rtance called Mahavid e ha Natal e but no o ne knows where this D an d a d istrict is . uring the fifth sixth ges only those born can a a Mo k s a and in this district tt in , these, too , must first h ave been ascetics . Below our world is Adho lo ka which con
tains the Seven Hells o r N araka «(Q3 N arak a. Most vivid pictures are published as to ” ff z o f the various torments su ered by the deni ens Hell .
r ’ i — Pi t ure o f H Pu i e r a d Pr n t e rs Se e u 51 4 i ( tal o r c s e ll . ( bl sh s n i no t give n A A D CT E J IN O RIN .
’ Rat n a I rabha 2m$10 ! a The first hell , 1 is p ved with ' s a S ar/mr a P rahka h rp stones the second, He“ is a a o f a a e p ved with stones in the sh pe sug r lo v s the third , Vala P rabha 0 s a a the ( 11g ic“ is p ved with s nd ; fourth , / ' w Panka P ra rha( ig is paved with mud ; then follows ) Dhamra P r abhri a s ei e (g l t n, which is filled with smok ; the
Tama P rat/i ii ( m1 Ste- l a a an d sixth , u is bsolutely d rk in
e e Tamatama P rahka < l e a the s v nth , ( 1 a i u), the bl ckness
e is ven more intense .
The inhabitants o f all these hells are tormented by W i D a an d ff a cked ev su er hideous physic l torments , being
n e a split Ope , pierced, cut into pieces , or burn d ; w ter is
O ff an d an d a a e e ered to them , when they try ssu g th ir thirst ad by drinking it , it turns into molten le .
y ffe fo r a a Ka a The su r fixed period ccording to their rm , an d are e as me n a a o r th en r born or lower nim ls , lowest of all as e a a a a an , som veget ble, perh ps pot to or even onion
The Jainaillustrate these divisions by the diagram o f a man are Adh o lo ka th e e o ur . His legs with sev n hells ,
Tir akalo ka ai an d a e Urdh va world , y , is his w st , bove com s l ' a s é S a a a D a a lok ( G d llg ) or v rg , h is bre st being ev lok , his re e n u araV aa n neck G v yikaan d his face A tt im n . His crow Mo k s a is . KA RM A .
a a a Kar ma J in , in common with Hindus , believe th t ’ a a a e a a a ction ), the ccumul t d force of m n s ctions, good an d bad e x is te n ce s n o t e , in previous f only determin s every
’ L a o fh is an d e x iéte n ce i a det il present life future , but necessit tes
a an e o f his p ssing through unknown succ ssion rebirths, a a until his Karm be exh usted .
' It is interesting to note that o f all the Tirt hai i kara Mahavira had the greatest accumulation o f Karma to a exh ust .
’ ’
T h e S ix Le s a.
The Jaina believe that there are six emotions or ’ L a l a Ka a are bad an d are es which e d to rm ; three , three good .
’ (1 ) Kri s n a Les a gumEl m o r the feeling that gives rise to very evil thoughts ; this is the worst of the three bad emotions . ’ 7 ) N i ta Les a( f il e; 1 1 m the emotion that leads to e a e . vil thoughts , but thoughts l ss evil th n the first
C o mpare Th e Karma— all that to tal O f aS o ul W i i s th e t in it did the t o u it h ad h ch h gs , h g hts , — wo f o f i w w wi o e e tim e f it o e e T h e s l v th v l ss , C ro ssed o n th e warp o f i nvisible acts t h n i e r e ir w o me o f h imo n e U . S E d in Arn d T h e o utc v s o l .
‘ h a in r 1 Th e H in du s c o n stan tly q uo t e t e s y g f o mthe M ahabh arata t hat A s acalf imme diate ly fi nds o u t its mo t h e r amo ng man y th e frui o f a tio n do n e in o n e a e fo o w an d s o d o e tho u s s , s t c s byg g s ll ” n the ag e t .
5 8 MOD ERN AIN ISM J .
’ ’ S ukla Les a persuades the sixth man to think only of a a a picking up those fruits th t h ve f llen down .
T h e i E g ht Karma.
a a a a a fo r a The J in seem to h ve p ssion cl ssifying , an d all o f a dividing subdividing the tenets their f ith . Ka a o n e o f a a rm , which is their m in doctrines , they cl ssify under eight heads .
n var n r c a Jfi d fi a i a Karma. l u fl a y (a gnq g l), or the curt in
a a man r th t hides knowledge . If is prevented f om getting d o n e ’ ’ knowle ge in life, either by poverty rani a 1 . Jnan ava y o r a a a ma stupidity, the re son is th t in Kar . previous birth he must h ave hindered
a e . . e nother from getting knowledge g destroyed us ful books , a a e an d or neglected to help poor student by p ying his f es , so accumulated the Karmawhich now prevents him from
k e getting nowledg himself.
’ u wn d vm' an i a Karma o n e D r s y If man is beginning to believe inthe Jainareligion an d another hinders him an d puts stumbling blocks / “ 2' p ars am wa in his y, the hinderer in his next varamyaKarma. birth will not be able to have faith even
to The a a o f Ka a if he longs possess it. ccumul tion this rm accounts for the action o f those Jaina who e at me at an d a bre k the rules of their religion . Vedan i yaK arma awl) is the 3. V e daniya a Karma. o ne that brings happiness o r unh ppiness in the next birth .
M o ha i a Kar ma f a n y (fl lg fiq g l the fourth , is the s s trongest o fall an d the o ne which bring most punishment . KARM A . 59
It is accumulate d through entanglement 4 . M ohaniya a a aman o n e t . Karma. in worldly tt chmen s If in birth is so absorbed in worldly ties that h e o f a a never thinks religion , he will be kept w y in the next birth from those he loves .
’ A yu Kar ma 70 1 13 H i ) fixes the period during which a man i a o r o r a w ll experience he ven hell e rthly life . In ’ a man A u ’ e ch birth is building up his y 5 . A u Kama. y r ' Ka a A u Ka a rm for his next life . y rm c a a at o n e nnot be ccumul ed beyond rebirth .
N amaKar ma (4 m9 1 ) decides whether aman will
be o as an a a o r a reb rn nim l bird , whether 6 N amaKa ma. r ’“ e as a o d i e Gati in h ll or g , . . in which h e n will be rebor .
’ Go tra Karma ( 31 m331 A man s actions in o n e life decide in what caste he will be born in the next thus by
o t o a a d ing good others, by looking lw ys 7 . Got raKarma. at o f o r ta the bright side people, by king an interest in animal asylums he c an try to avoid being b a a an d o n e o f orn in low c ste , even hope to be born in the a h ighest c stes .
3 aman A n tard yaKar ma ( 4 mm3d If in o ne life s o r ha money an d is not willing to spend it on others, if he ’ has influence o r energy an d yet refuses 8. Antaraya .
Kama. W i i n 11 1 8 i r to serve others, he ll next b rth o r be born without money, influence energy .
an u s a a t T h e re are fo ur Gati M y G ti ug a nfd D e va G ati ( gq M51 T ir ancaGa i al ibi MG an d N at a i G a i are and ) , y t ( ) , k t ) ,
- t h e y are fre que ntly re pre sen te d by t he S was tika symbo l . 60 MOD ERN A SM J INI .
These eight are subdivided again into one hundred an d fift - a y eight divisions, into which it is sc rcely necessary t o o g .
T h e Fo u rt e e n S t e ps t o Libe rat io n . a a The J in believe that asoul is liberated from Karmaby fo rte e n an d a a d g steps , these they c ll the C u aGu n as thd n aka 21 1 2 s eams
The S l/ i c M i t d t . ‘ First tep is the y mGu nas thd n aka} (fli fl c t Me g t qlq g) . n a t o a a g or women , ccording the J in , often begin to take their first interest in religion l st Step . re ali s m a a 1 8 a i s a by g th t wh t unre l re l . Those who are at this stage are completely under bondage t o Ka a rm .
Sd s e d clcm a ' ' aGu as tkd n aka f t A man (itlfl l é l g qauq s) . beg i ns to real iz e what the tru h o f zud Step . t s ai n i s mare i f J , but finds them too d ficult an d Ka a to believe is still tied down by rm . M ' ’ 3 i s mGu n as thd n aka ( 1 31 3 &3 e At this stage aman u , though contin ing to be bound by 3rd Step . Ka a a rm , begins to hold some truth long with the untruth he still believes .
A vi rati Samyakad ri s ti Gu n as thd nwka “ Eli a {Hulké f‘e any time A man wh o has reached this stage begins to understand the evils o f exces s i ve 4 th Step . A P D an d G an d nger, ride, eceit reed, is o f S S freed from the three ties elf righteousness , elf esteem an d Self conceit ; if these evil qualities are not absolutely at a an d are n o destroyed this st ge, they become quiescent l onger motives in deciding his conduct . He is now some wa a Ka a h t freed from the ch ins of rm . KARM A 61 .
' ’ td am n as th n cwati Sct r a s u oiz Gu d aka D es i r ry y ) ( al E laqq ud g At mo d e rate A ( q aqq g qg th is point nger, P D an d G e are o r ride, eceit re d destroyed 5th Ste p i i n a man wh o i s become qu escent , now a little more free d from Karmaan d can take the vows upon o n e o r all himself, either twelve . P ramaitct Gu 'n as thafn aka 5 M“ g qfl mg S light A P D an d G are nger, ride, eceit reed now 6th Step . o r i an d aman wrll destroyed qu escent , s pontaneously desire to keep the vows .
‘ ’ a u n a t n a 7 0 r A p ramatt G s ha al c ( 1 50 1 1 1 q mlg Anger
' is now completely destroyed in a man o r else remains P D an d G quiescent . ride, eceit reed only 7 th S e . t p a rem in with him in the fourth degree ,
an d a a all the bad a a he is lso , h ppily, freed from qu lities th t
a o r would m ke him laz y sleepy .
’ N i yati bd aamGan ccs thd n aka q fq 0 21 e wn a a a 1 1 amnd s [ ri g ] This is p rticul rly interesting a as D a a a st ge , the ig mb r believe it to be sth St op a a can a the highest wom n re ch . The Sthan akavas i a a Svetambara an d , however, believe th t all a an d a a Mo ks a woman c an pass through the st ges tt in .
has a P One who re ched this point is freed from ride, an d are o r it remains quiescent . His mind body now so d isciplined that he c an dispense with the aid that the taking a a a . c f vows affords to his we ker brethren This st ge is c lled a a the Unique because so few tt in to it .
o damGu n as thd n aka i f A n i yati bd (M q rfl l i l g flfl l lg). man a a an d At this stage a becomes pr ctic lly sexless , he o f D r . 9th Step . is f eed from the dominion eceit 62 MOD ERN JAJN ISM
‘ mard n ‘ ‘ S uks mas a p ya Gu as thd n u ka Qfi iafl lq 3& 34 1 All sense o f humour n o wvani 1 0th St ep . aman shes from , together with his power o f feeling grief an d — quaint j uxtaposition l— his sense o f smell .
’ ’ as d n' taMo haGu n as thd n aka 1 i r Qp (6 1 1 1q ng g gg tmg) . at a G n o t o e d at It is this point th t reed should , if destr y , a a a le st become quiescent . This is considered very critic l a G a all st ge if reed re lly dies out , is well ; 1 1 th St ep . o a an d t but if it be only d rm nt , some hing a a aman a a m . rouses it, it y dr g down g in Curiously enough , a an o f e a e a if he f lls , it is not to y the thr e st ges imm di tely
him o r e a o r h e ma below , but to the sixth sev nth st ge, y
a as lo as even f ll wthe first .
Should aman die in this stage without Greed having a a an An u ttaravas i D a been re w kened, he will become ev
1 1 e o n e a o n e 1 m 4 i . . 5? $5 ) , , who fter more rebirth will e aS a b come iddh .
n w i Ks i n amo hct Gu mthd n u/ . filmng QQQQM ; At this po 1 nt aman i s freed from four o f t h e Eight Karma ’ P fi an avaran i a Dars an avaran i a . J y y 1 2th step . Mo han i aan d An tara a) an d th e y y , though o a a n o e e other f ur rem in , they h ve mor pow r over him ’ than a burnt up string No o n e can ever die i n this
a i n ri d ic u le mo r t is a t he st ge, for even he would p ss through a an d e Mo ks a next two st ges ent r .
’ ’ bu o i Ke val i Gu r t s thd n a/ca y aw A y g y ( nc
wh o a a o a i man Ke val re ches this st ge bec mes , is omniscient , an d at a aS a will de th become iddh . (Only 1 3t h Step . i has the Ke val know which stage aman . KA M A R . 63
a as a n o o n e a re ched, but they t ke no interest , pr ys to them i Ka a) for ad in getting free from rm .
wh o a u A can monk f ithf lly performs his vows , etc . , a a A a a a re ch this th irteenth st ge . l ym n could re ch it, but ’ a fo r S a aa an d it would be very h rd him . The vet mb r Sthan akavas i as a s a a a , we h ve seen , y th t it might be re ched a a a o f all by wom n , but it would be h rdest for her . They s a a fo r 1 08 me n a a Mo k s a at y th t every who tt in , most only an d twenty women do so , ten neuters .
’ ' - A o i Ke rai l Gu as lhci n aka 7 0 3 t- y g n 1 31 11 gq {l g qamq g) . No o n e who has attained the fourtee nth 1 4 th St ep . an d a a i i n 1 t 1 fin l st ge ever l ves , but , be ng
all Ka a at an d aS d a freed from rm , dies once becomes i dh . ‘ N IN E C AT E G O R ES o r JA N A DO C T R T H E I I I N ES .
’ The S vetambaraan d Sthan akavas i believe that there are a m v a Tafva « nine principles of J inis , iq qqq the a a a are n Digamb r hold th t there only seve .
i Jva a . i ( 29 With the Jainathe word Jivaseems to mean sometimes an d soul , sometimes living being, sometimes consciousness ? a are s a f i sometimes vit lity There , they y, ten dif erent k nds o f life .
- ' U a are (1 ) E Ae n dri ya, nder this he ding o f a a classed things possessed existence lone . This cl ss is again subdivided into things vi si ble Ek en driya. aaa 0 1 m as a la ( b d r stone , c y, wind, a an d a a as an d w ter, fire, cert in veget bles onions ; things ’ a l s uk s ma as fo r . i n vis i b e ( agfl ), , ex mple, oxygen It is the fear of injuri ng these Ek e n driyathat so limits the trades a are a Jaina c an follow . Children even forbidden to pl y
an o f as o f a with y these, such stones or lumps e rth , for L fear of injuring the mfl
2 B e I n d ri a L o ( ) y ( Q iving things p ssessed , a a s a an d a the J in y, of body tongue h ve B e Indriya. as a a two senses , c terpill rs, leeches , worms ,
an imalculae .
E 5 V 2“ ar 2 8 n r l . P 3 . T i s e o f u ara i S e ie 3 d 1 1 Nai 11 t . p . h s i o aG j t s o f boo ks o f in structio n in the Jain a re lig io n p re pare d fo r i d A md re n and u e at e a ad in 1 907 . ch ild , p bl sh h b
" 28 Par 1 . . . 1 Id . t p
66 M D E AIN ISM O RN J ,
n A l v s . j a ( “ 29 t
a a a i The J in m ke f ve divisions in the class of things ” an d a ak without life, these with Jiv m e up the whole o fthe universe .
Dhar md s ti kd a a d c “! M a y d i ts otion , for ex mple a th t which , brought into connection with 1 . M otion . a a m fish , m kes it swi .
Adhar md s ti kd ya M afilfzq glq Inertia in soul a 0 1' 2. Inerti body
’ ’ A lcd s d s tikd a . e : S a 3. Space y M annh im) p ce . Kala 8M Time . The Jaina make two divisions in time
r k K t o a. V avahd i a aa, qqglfl m s y ( g g ) , which include
a o f a a an the ordin ry divisions time into d ys , ye rs etc d b ) Addhd s amaya Kata or time which a e a a . an d works lter tions , g . which m kes new things old o ld new .
' P u dqaici s ti kci ya ggoicqifictglq Under this head ing is included every thing that relates to o ur means o f as perception , such colour, touch , smell
an d a a a a t ste . The J in believe th t there are a vi z — o r five prim ry colours , red, yellow, blue green), “ ” i a a and . U s bl ck white nder touch , (wal) they cl ssify thing a an d an d an d an d he vy light, smooth rough , dry wet, hot cold .
" ‘ I h e ate Re v o u Th o ro nto n has we aid D a T e e ar l . gl s ll s h s e ” a ue a d an d ne ra in a a e n r o n e e o f i e r e a i . Pa i v g ly cl ss g lly c p bl t p t t rs , ain aand S i 3 6 . J kh , p . TH E E ATEGO ES 67 NIN C RI .
t ’ ’ iii h e Fo r t wo A rav . . T y s a
’ ’ There are forty- two A s rava i mamor Paths leading Ka a an d o f are ma an d to the Eight rm , these seventeen jor
- five a a a o f twenty minor . The current J in illustr tion ’ ’ as - a tan w A s rava t h is follows the soul is like k in o hic , a an d a Ka a wa like w ter through rills ch nnels , rm flows by y ? o f an d a t n the body, tongue, nose , eyes e rs Of the seven ee ’ ’ a A s rava are m jor , four included under
‘ Kas aa 1 a a A e Kro dha y 3414 ) or p ssions , n mely ng r , P Maa Maa 1 G 3ih ), ride ( n HM Illusion ( y 1 14 1 f, reed Lo bha171 1 9 1 These are all subdivided Th e Pas si ons . a a ccording to their extent . In the c se o f An ger ( which the v believe dwells in the forehead ) there are
f i (1 ) A n mtci n u brt n dhi ( wdq lgwr fl o r the bitterest a an d . nger, which is endless , the punishment for which is Hell .
‘ an d aran i u 2 .l acalch r w a r q l lql ( ) p y ( q egq), or nge a fo r n o t a a a an d which l sts more th n ye r, which is
o n a a e a the a da o f ended the J in f stiv l of good will , l st y a us an a Ifa man die h e P jj . wh ilst is indulging in this a e a a o r . ng r, he will become be st bird
’ ‘ (3) ( HH WIQIR QM o r ange r a e a which lasts for not more th n fifte n d ys . At the end o f ev e ry fifteen days there is a S ecial } p o f a a a an d a co nfession sin mongst the J in , this nger must aman a a end then . If die in th is st te, he will h ve no chance m a a of beco ing s int in his next birth , but will be born aman .
i 34 h Na P t l 2. . t art p 59 . 68 OD AIN ISM M ERN J .
) afi ' an - o r a 4 S i al a air menl . a r ( ) j , slight nger This nge is confessed an d dismissed at the end o f every day at he a man i in t evening confession . If die whilst ndulging th o f a a aS a is form nger, he c nnot become iddh , but might be a i an a a T rth k r in his next birth .
P an d G are a wa ride , Illusion reed divided in the s me y n d a a h a c rry the s me punis ments .
’ ’ Pri nce. I u d r i a fi A s rava The y firm). The next ve c a a o f a n onsist in f iling to restr in the senses sight, he ri g,
' a an d th e smell , t ste touch . Though . Th e Sens es . immediate results o f exercisin g these
s ma a a . enses y be good, yet they le d to ent nglement
The P ri nce Av-rata ( 1 1121 7 mm) are the o ppo s ite s u o f a an d s n the five gre t vows, consi t of killi g, B reach of Vows . a a an d . lying . ste ling, unch stity coveting
a the Tran a Yo a ” Elm The rem ining three , g IQ a i come from failing to restr in body, m nd Trana Yo ga. and speech . ’ ’ ll t P a The Digambara include under A s rava . er i ( uny ) 1 S a aaan d an d S in Paa 4mwhich , unlike the vet mb r 3 631 ) ( p , a s an akavas i n o t S th , they do consider to be m in division
. o f the nine categories, but only subdivisions
arma. amvara as ? t h e Impe d i ng o f K iv. S (
fift The Jainabelieve that Karmamay be impeded in y
o f a e a a a s even ways . Ten these we h v lre dy le rnt under the are : Ten duties o f monks an d nuns besides these there
’ Pd ficrt Sami ti taffl fq ) Five Rules o f Conduct ( which impede Karma THE E ATEGO ES 69 NIN C RI .
a mi ti i . e a (1 I ryci Sa ( kph . w lking c refully an d a a o n a Rule s ofConduct . voiding tre ding nything .
2 Bhd s d Samiti 0 t 1 afl f ) o r a ( ) ( 1 1 1 f q spe king sweet, wholesome, true words . (3) E s an ci Sani i ti (fl qq 1 11 6 taking only such food ’ as is all owed by the S astras an d avoiding the forty- two
o f a sins e ting .
’ ‘ ks f 3 (4 ) A dd n an i ep artaSami ti 4 1214 6193HQ}! 3 6d}; a sweeping the ground to cle r it of insects before sitting down .
5 Par i thd an i kd Sami ti q w ( ) p ( f mfd u affl fq right a o f dispos l refuse . Ga ti The Three p also impede Karma they are
i o n an d an strictly b nding monks nuns, d a o n a lso , though more loosely, the l ity. They are (1 ) Man og ap ti o r controlling the mind amonk must give up wandering thoughts an d fix the mind o n di a me t tion . (2) Vacanagu pti ( q q qg fxq controlling the S peech amonk should S peak as little as possible an d occasionally a da vow silence for whole y.
(3) Kd yag up ti ( 5:1n restraining bodily move a a u n o t a ment . If monk is medit ting, he sho ld st rt even a a a a ak a if sn ke ppe r ; whenever he moves , he should t e c re a not to inj u re ny living thing .
There are also Twenty- two Ways o f Endurance o r
ari s aka. a o r an d P qfi ag by which monk nun is bound, a a the l ity should ende vour, to impede Ka a S a a rm . uch endur nce is speci lly
' Pe a a V o w The binding o n the laity during the s dh ) . 7 0 MOD E AIN ISM RN J .
s d ar i ah 5 monk must endure hunger (K whd P s u. 551 11 qfi y g) Tr e h ’ thirst ( i d, only drinking o t fluids ;cold S i ta{lie without lighting a fire o r as king fo r extra cl o thing ; heat o i h a g ggl wt o u t even f nning ; mosquito bites (Dci fns a Alli unsuitable clothing Vas tra ‘Ral he must be in diffe
n . a Arati rent to the lodgi g, food, clothes , etc , he obt ins ( , “ (fa indifferent to women S tri tail) ; he must not mind changing his dwelling Oaryri mi1 must be indifferent to ’ danger an d fear ( N ai s idhilci fifufiqfl as to getting a bed ’ ’ S a a? 9 a A lt ro s r n o t . a o ( y/y , 1q must endure t unts , etc ( w c ugm) ; beating Vadhct m unkindness when begging
£ 1 ) a Al lih (Yd ri ed? 1 1 1 1 refus l when begging ( d u. mam) illness z B oga {1 3 1 must n o t mind the prickly grass o n which he
’ lies Tr i n aspar s aqqauofi) ; must endure dirt o n his body f a fo r ( Meta, must not be puf ed up when pr ised his ) a o r Sal t/caret awn o r i a le rning virtue ( n ; proud wh lst te ching
‘ his pupils (P raj i ui must not remember his learning
n d A 'fid n a 1 1 - an d a a his studies j 4 3 1 fin lly, must never allow adoubt as to the truth o f his religion any foot- hold ’ i aim ‘ ’ w. r s Sami kti I a wq lréfi in his mind ( y qgt é
Twelve great reflecti ons Bhd van ci euq ru ) must be a an d a remembered, especi lly by monks nuns , but lso by the laity
( l ) An i tya Bhd van d “ Gme1 1 e1 c t1 One must constantly remember that the world is Twelve Reflections . a transitory an d the soul etern l .
' ' ” ° f a (2) As arargrt Bhd i an d RRQ Gl l l ll th t the soul fears death an d has n o shelte r .
’ ‘ ‘ ' a man (3) Savn s ci mBhd vanci th t is con l a s tan t y t king birth . TH E E ATEGO ES 7 1 NIN C RI .
l hd v mi £ e a (4 ) E ective. B a 1 861 (amn): th t the soul came a a a a an d f un ccomp nied , goes un ccomp nied must suf er for its actions .
’ ‘ ’ (5) An yatva Bhd t fl n d ( M e qfi ouq e u that neither a are a we lth , son nor wife re lly ours but belong to others . A ' ’ w (6) s auca B havan i fiuq (ame n ) : that even o ur o wn an d body is not our is impure .
‘ hd van ” 6 (7 ) A 3 mm. B a 1 1812 611 1 4 1 One must reflect Ka a how hard it is to be free from rm when sin may lurk ’ a in one s every ction .
8 Sa'fiwamBhd van d 3 a ( ) ( .t th t to destroy Ka a a a a o r a rm one must t ke cert in vows, either sm ll gre t . (9) N i ij m'd Bhd van d (d iv/Q! 9 11l In order to t Ka ao n e a o n a comple ely destroy rm must medit te usterities .
‘
Lo /ca Bhd mn a. (1 0) (H1 ; One must think o f he as aman a t world in the form Of . Inste d of searching fo r Go d in anything one must think of himself as capable o f a S a becoming iddh .
l 5 “ c (1 1 ) Bo d i ibij u Bhd van d ( l lffil {lwe1 1 1 e1 1 One must h w a a n o an d thi k he sh ll t ke the first step in his religion , o o n then g mounting .
(1 2) Dhar ma Bhd van d ( E131 91 101 -1 1 an d he must t o f an d a u h ink the highest truth in his religion , be th nkf l as a a a that he wborn J in .
i are R o f o r D F nally, there five ules Conduct iscipline, Cd r i tm( 21 1 019 1 Which impede Karma
' ’’ 1 Sti md ika Cci ri tra 7 z o f ( ) y (11 1 11 613 ufiq), the giving up all sin ful actions an d pe rforming inn ocent F i ve Can tra. an d n o n all a as al ones, looki g m nkind equ . 7 2 MOD ER AIN ISM N J .
2 Chedo ms tha an i aCd itr a i u qmc flq aura-a ( ) z p y r (Qi a i), all repenting for sins .
’ ara s addha Cd ri tra ) i a 3 Pari h Vi na , (R a nfi . ( ) ( y g , q) This third rule is variously given by the various sects ; it may mean to go when ordered by asuperior to a miserable a as a a pl ce test of endur nce .
(4 ) S u ks mas ampard ya Cd ri tra fi guaquq an d a a a To try h ve very little tt chment to this world . There as s aw a an are wa L a d , we , fourteen st ges on the y to iber tion, he wh o is thus but lightly tied to this world has reached the a tenth st ge .
(5) Yathci lchyci ta Cd i i to' a ( nalb am21 160 1 The fift h rule o fconduct is carried o u t when one h as lost all attach an d Of is ment to the world thinks only the soul . This to attain the thirteenth an d fourteenth stages towards L a iber tion .
’ v ir ara G e . N j ( rt a )
Th e fifth great principle o r category o f Jainism deals a a Of Ka a f with the p rti l destruction rm . It is ef ected by those exterior an d interior austerities which we have already discussed under Tapa when we we re studying the ten duties ’ o f monks an d n u n s fi
n o vi. Ba d ha ( va)
The sixth prIn CIple is also conce rned with Karma an d o ur a to a o f Ka a a a bond ge it . E ch the eight rm lre dy ’ me n tio n e d r a to a a is considered with reg rd its n ture , dur tion, a quality an d qu ntity .
4 S e e a e 59 . Se e page 3 . p g
" 7 4 MO D E N AINISM R J ,
viii Pu n . ya.
P an ya (guy) o r merit c an be earned in an y o f the follow i ng n i ne ways
1 An naP a’l a : IV IIl N in e ways o f ( ) ty (“ fl aQQ) g g
Ea nin Me it . to a r g r food the poor or to mendic nts .
n a an a : a (2) Pat P y (mg any) giving w ter to the thirsty . C o ld a can to a an d h o t a w ter never be given scetics, the w ter
« a an d a a given must be surplus hot w ter, not w ter speci lly a w rmed for them .
(3) Layaa’ a Pu 'n ya (GH Q n ) : building houses fo r the “ o r a S a a homeless, setting side peci l buildings for scetics . Jainamonks from Mé lwaan d Marwar will never stay at an as aro a a U . p mon stery ), but beg the lo n of empty houses are a a o n e al fo r They fr id, if they used speci l y erected them , o f sharing in the guilt o f building houses ( by which life ma a y h ve been destroyed).
’ 4 S a aa’ a Pan a 5 a ( ) y g/ ( 1q gg q providing se ts, beds
«o r are bedding for those who in need . It is in order to a .e arn this merit that laymen lend to an Upas aro the bro d
' o n . benches the monks sleep .
(5) Vas tra Pan g/a 0 11 31 31231 merit gained by giving th e an d a o r ar clothing to poor n ked , renewing the five g e a ments p rmitted to monk .
6 Mama u n . ( ) P ya. any) : thinking well Of others " It is considered very meritorious to think o f the brig ht
s o f an d a ide other people, to remember their good qu lities i a a wh lst forgetting their bad . One should lso const ntly lan o T t promote the happin ess Of others . THE E ATEGO ES 7 5 NIN C RI .
(7 ) Vaco n a P u n ya(q ui e t speaking well o fand to o a a as thers . This includes merit g ined by spe king highly as o f a e possible others , giving them good dvic , instruction , an d a a S a lectures etc, lw ys pe king politely . ” (8) S ari ra Pu n ya n ) : serving others at some to an d a a bodily trouble oneself, person lly looking fter the an d a A a a a sick ged l ym n c nnot thus serve monks, who if a must be served by their brother monks ; , however, ! a a ha a Po s adhavo w c an a l ym n s t ken the , he serve monk as as a long the vow l sts .
(9) N amas k'i r a P an ya showing reve r to an d a can a ence elders , superiors scetics . One cquire this f o f aaa a orm merit by bowing , by s l ming with both h nds, an d a e by gener lly showing r verence in bodily postures .
The fruit o f Punya is divided into fifty— two classes o f r a a a z a ew rds, which v ry ccording to the e l with which the a was S a fo r ction performed . ome ctions, Th e frui t of a a a inst nce , bring f me, some he lth of body Punya. o r a o r a be uty Of form voice , others ssure an a a o r M o ks a your being born in ex lted f mily, even win , an d the highest o f all raises the doer to the rank Ofa T an aa irth k r .
Although the Jaina have set before themselves so c a o f a an d a omplete system ltruism , buttressed it by rew rds a a to e a ppe ling so strongly self interest, it se ms to h ve but little influence o n their conduct to any but Jain aan d asce a i ff t o a f b t ics . The c llous ndi erence hum n suf ering shown y a a this rich community during the famine which dev st ted.
Se a 4 3 e p ge . MODE JAIN SM 7 6 RN I .
‘ G ujarat in 1 900 has left an in delible stain on a reputation already tarnished by their apathy regarding infanticide
was a o f a a The pr ctice fem le inf nticide , before the British G an a a overnment intervened to put end to it , lmost univers l amongst certain Rajput tribes in Western India; an d the Jain a never attempted to save the countless children thu s
a G n az done to de th . Concerning this the over ment G etteer o fthe Bombay Presidency says with j u stifiable indignation B a a n o t r hm ns who would destroy the most hurtful reptile, an d a a ma J ins , who cover their mouths th t they y not injure a o n a a a the sm llest insect, looked with p thy from gener tion a a a o f to gener tion , never r ising their voice in beh lf the a a a a a at helpless cre tures , who , ye r fter ye r, were s crificed ” i an d ride the shr ne of superstition p . T
ix Pa a . p .
i a a Pa a o f The n nth c tegory de ls with sin ( p which, a in a a are i ccord g to the J in , there eighteen k nds . The greatest o fall sins is the destruction o fl ife Eigh e en kinds ' t P ran ati ata 1 f 1 c an d a ( p u q1 q 11 1), this c rries o fSin . with it the heaviest punishment the guilt ” Increases in accordance with the number o f senses the thing inj ured possesses so that the greatest guilt a man an d a a a is incurred by killing ), lso in ccord nce with a was r M i s a the motive from which the ction done . vada o r n a ( ENN IS ), telli g lies , is lso forbidden , but the truth s a a da a . A tt dd n a o r hould be spoken ple s ntly (W i fl li ld ) ,
Th e e xagge rate d value Jain aplac e o n an imal rath e r t han h uman wn in t h f i n e ar e am e In mo re t an o n life was cl ly sh e . h e to wn th e y we re se e n to drive away starving little childre n fro mpickin g u p at e red rain o f o rn s o at i e o n mi t t e afu me a. sc t g s c , th p g s gh g ll l ' ' z v l m G a e t e er o . iii . . 1 1 2 B o ba . l y t , v p THE E ATEGO ES NIN C RI , 7 7
s a t all a : o ne te ling, is prohibi ed in its br nches must not a a r s o . te l , receive stolen property , shelter thief, smuggle T a a ad re son, curiously enough , is lso forbidden under this he . : The other Sins forbidden are Abrahmacarya 1 1194 51 21 11 ’ - o r a Pari raha o r a unch stity g (vfifl g), g thering possessions t o o K ro dha fi ma Md n a with much greed ; (3 ), nger or conceit Maya o r deceit L o bka avarice Raga o r overfondness for persons or things D 'ves a o r an d a enmity ( which includes envy, spite m liciousness ' Kies a quarrelsomeness ; Abhyakhyan a(i s o me r ’ a P ai s u n a c o r a a P ara ravd da sl nder ; y (hg q), t lebe ring ; p
‘ N i n da( 1 1 1 510112 o r fault finding ; Rati A rati ( QR-1 “ w arn lack o f self control ; Md yd mri s a Hl‘l l‘i hll o r ’ ’ s ugges ti o fal s i an d Mi thyadars an aS alya (61 930 1 9314 o r a a f lse f ith . All these eighteen sins are carefully tabulated as
a a a o ne o f forbidden, but there is curious p ss ge in the new a a J in religious school books, which runs Children , you n o t t a n o can must commi such sins imlessly, where end be a fo r an d o f a g ined yourselves , the interests your rel tives are not concerned ; moreover sins should be kept within ” ! bounds Sin will hinder o ur attaining in our next birth to R K a an d a ight nowledge, F ith Conduct . For ex mple, if a we al h a mn t h e ma is reborn y, y be Resul ts o f s in . . unable to gi ve alms o wmg to the
iri s s a a zmise rl e produced by his sins in p st life .
3 ! F m I mam0! ai man «uni 1«1 311 31 61 51 1 1 1 i (M R M a, 31
« ‘ ‘ m } an « n d 13 M i ll t d wi i a M R an r m mt as 1 g , a { , i e
Quai l am.
3 s w. Pat 2. . 55 . 4 Hi a “ r p 8 MODE AIN ISM 7 RN J .
A a ma as l o f a a o r a g in one y, the resu t sin , become be st o r be bird, born in Hell . To be born in Hell is the worst o f all a o f a a is punishments, while nother the he viest pen lties
an o r - to be born onion other one sensed thing ,
o n e a a a a If in life wom n is not f ithful to her husb nd, a she will in the next become widow . It is hideous to think Ofall the suffering that has been caused by this o n e a o f an d ff has e rticle belief, this su erin be o f a life , it is considered simply to in the course n ture . Certain other sins cause physical deformity in the next a a a L f o r ma . o birth , y m ke wom n childless oss friends, a a are all . a m rel tions , we lth , etc , put down to sins in for er an d az i n a as are . O e a life, excessive sleepiness l ness J in a a as a o f gentlem n told me th t, his f mily consisted only a a a a all O ff d ughters, he found it gre t expense to m rry them , a a as all a but he d re not compl in, his friends ssured him it was only his just punishment for having misappropriated funds in a previous existence l JA l N A DIV S O N S F T M I I O I E. a a a was " The J in believe th t , while the world never wl a e an d a R cre t d i l never end, two periods of time , ise a fO o w an d a D ll e d a an d ecline, h ve e ch other will follow each a a other endlessly in ce seless rot tion . These two divisions are known as the Uts ar' pi 'na(gag o r R an d A vas ar' i i wq o r Ngfl ising, the p n ( y fqgn) a a o f t o a a fo r la F lling ; e ch these, true the J in genius c s s ifie s tion , is subdivided into six periods A t s ar i i U p n . e ra at Its This begins when everything is very worst , an d its first an d worst period is known as D u s ama D u s amf a 5131 N‘i Du s ama 3 g This is followed by , when , though a has a a everything is very evil, sight improvement t ken pl ce m' 11 1 D as ama S u s a a gum24 1 1 ) is a period a little better l o as as a sti l, when there is some j y well some sorrow ; n d in Su s ama D u sama o a j y preponder tes over sorrow . The fifth i Su s ama an d per od , , is entirely joyful , it is followed by S u s am ama a o f an d aS u s . , time extreme intense joy a ar in i 8 . Av s p . Unfortunately we are n o wliving in the declining ’ a period Of the world s h ppiness . 1 a S as ama S us ama a ( ) It beg n with , period which a a an d o f a a l sted for countless ye rs , which r ther pretty was a aIn a a picture given me by J . The children th t were . a a a e a a born in th t h ppy g were alw ys fortun te . They were a a a an d a u lw ys born twins , boy girl , be utif l trees provided e at an d a o f r r them with fruit to , the b rk these t ees se ved 7 9 280 M D ER AI N ISM O N J . as a da a t them g rments . On the fourth y fter their birth hey were able to e at as much food as was equal to agrain Of corn z ate a a a h in si e ; they never l rger me l throughout t eir lives , an d a da e this me l they only took every fourth y. They nev r had — fu lfillin e to cook their food , but the desire g tre , the Ka aV iks a a lp r 30 1 gmserved their need . The p rents as as - a o ld an d died soon the children were forty nine d ys , the children lived lives o f such innocence that they did a a a a n l not even know wh t dwelling pl ce , cooki g utensi , an d at a ih cooked food, or religion were , their de th this D a a nocence took them to ev lok . 2 S as ma a ( ) a . H ppy twins were born in this period ff a e at o n too , the di erences being th t they could the third da a an d e at i da y fter their birth , continued to , every th rd y o f ama a z to aBo a o r their lives, e l equ l in si e r (fl u), jujube an d a fruit, the p rents lived till their children were sixty a o ld . four d ys These twins , like the previous ones, went o D al a at a straight t ev ok de th . as amaD u ama a ar (3) S q . The twins th t e born in this ’ period e at every seco nd day ameal the siz e of an A mala 7 6 an d a t l are “ 1 1 11 fruit, their p ren s live ti l their children s — a eventy nine d ys Old . “ a a t an aa i abhade va The first J in Tir h k r , Rs , took birth in the latter part o f this period an d taught the twins the - a i 6 two . seventy useful rts . cooking, sewing, pottery, a 8 m A a a c rpentry, . ) fter this the h ppy times ce sed, the — fulfillin a a an d ae desire g trees dis ppe red, fortun t twins were Ris abhadevaas e no longer born . l o introduc d politics an d a a an d a a est blished kingdom , t ught his d ughters letters an d R ’ art o f n . is abhadevas a B a the writi g elder d ughter, r hmi , a a a o f a n is the J in p tron le rni g . 82 M D E AI N IS M O RN J . i a ee a an d o n e a w ll only l st for sixt n ye rs will go d cre sing, an d amwa a a a at in the s e y the ver ge hum n height , first only a an d a one cubit, will get sm ller sm ller . At o f a the end the period terrific winds will blow, r ins fall an d flames appear in such a violent storm that it will a e as e lmost se m if the world w re going to be destroyed, but as a a o f a al a the world is etern l , th t course c nnot re l y h ppen . n a an d z o f e an d A im ls men will shrink to the si e s eds, birds an d the seeds o f every plant will take refuge in the Ga a o r a river nges , in the oce n in c ves . At last the time will come fo r the e raof Uts arpini t o an d a a a : recommence, gr du l improvement will set in the an d a a seeds will grow, in the third period the J in religion a e ra a a be will begin fresh . In due course this will g in l Avas ar in i an d o n as fo lowed by p , so in endless succession, n da ight follows y. F E K N DS ; O F N L D IV I K O W E G E . The Jaina have a classification o f knowledge o n which la a an d a they y gre t stress , which is believed to be peculi r in to fi ve a to themselves . They divide it cl sses . ’ 1 Mati Jani n a q m o n a ( ) ( g ), which depends m king i an d the r ght use Of intellect conscience . ' (2) S an ta Jii an a gm{1M or knowledge attained f ’a a a an d t he a o S a & c . s by he ring, pre ching re ding str , Thi knowledge is intimately connected with knowle dge of the s a previou cl ss . ' ’ ' 3 vai l/i i Jii 'i ma L e ( ) A q q QM ) . imit d knowledge Of ' O fO rdin ar a things beyond the ken y men , for inst nce know a a Of at ledge concerning the he vens , gods , the ctions friends a a 8 m dist nce, . ‘ é t 4 . ll an a a a a R n K 1 ) p ry y Jai a (Hd zuilq 53m) . nowledge ‘ a O f' O th e I S O f what p sses in the minds . (5) Kevala ( ge m The perfect knowledge o r omniscience possessed by the Ke vali . RAT N A T RAYA . The Jaina sum up all their rule s of conduct an d all t a heir doctrines , with their multif rious subdivisions , under t h e a Rai n a Tr a a n me of the Three Jewels , or g (2m These are Jnan a o r Right Knowledge of the ' Jaina doctrines ; D ars an a if or Right Faith in those d octrines ; an d Car i trya ( : 1 1(1 9 4 o r Right Conduct in a a an d two fulfilling the J in vows duties ; of these the first a e o f n o a a a r considered v il without the l st . It is interesting to notice in this c o nnection that though t he a a o f — a a Buddhists lso spe k Tri r tn , or Three jewels, with t : a hem these terms denote three concrete things Buddh , e Lawan d t h the Order . JA N A R H P I WO S I . The Jaina seem always to have chosen for thei r a a o f a s nctu ries the crests wooded hills . In Western Indi there are three shrines of special sanctity an d beauty to ' which the S vetambara an d Digambara Jaina go o n i a p lgrim ge . “ a o f a il The most s cred these, the first Of pl ces of p a a a o f grim ge, the brid l h ll those who would marry e ve rlas t ” ’ , i l S atru n a a a ing rest is the h l Of j y , ne r Pa aa Kat hiawa . lit n in d This hill, which ’ a A din atha is s cred to , rises to the height of some 1 97 7 feet a s e a an d bove level , the summit is entirely covered with “ S a an d . a a t t t t , a emples reet f er stree squ re fter squ re , r o f a a extend these sh ines the J in f ith , with their stately a aa e al r a in enclosures , h lf p l c , h f fo tress, r ised , marble a an d a a ” m gnificence , upon the lonely m jestic mount in . e a are a Inde d, so m ny the temples , th t to go round them all a to - i a is s id require ninety n ne pilgrim ges . M Girnar can ount , the hill of be seen on ’ a a da r S atrun a a cle r y f om j y , to which it is only second a a . Mah o m ’ in s nctity It is situ ted in the e Girnar. dan S a O f aa an d t te Jun g dh , its summit, a a ai a is g ined by the most m gnificent st rw y in the world , O f a flight upon flight stone steps , which le d from the plain a a N e minatha a bene th , p st the fortress with its we lth o f a temples , to the highest Of the five pe ks , some feet s e a above the level o f the . Re Maa . 5 6. K . Fo r e . s A . b s l pp , 85 86 M D E AI NISM O RN J . ' Dilvara o n M A bu a The temples ount , though they l ck ’ a a o f S atrun a a an d h as n o t the surp ssing s nctity j y , their site a u o f Girn ar are ’ the wild gr nde r , in them A bu . a t he a all selves perh ps most be utiful of . A walk of about a mile through a pleasant valley connects the rising ground on which the y stand with the little hill ’ a A bu s t t ion of . ’ a o S a a a an d The l rger shrines bel ng to the vet mb r sect, the brothers Vas t u palaan d Tej apala— they died in the years A D 1 24 2 an d 1 25 2 — h ad a . . respectively who spent , it is s id , eighteen crores O frupees in erecting the temples on the ’ wn — r o n S atrun a a t e tv j y hills, spent four crores mo e erecting an d G irn ar temples here on . Dig ambara M o rn i ng W o rs h i p . Across the way from these shrines is a little temple of D a a a s wh i h as a e ct c h the ig mb r , . l tely been restored through the z eal o f the Bombay Provincial Association of Digambara a a t he o f a J in . Through courtesy their represent tive in ’ A u w e t o a an d b e , were p rmitted w tch their morning o f e a evening worship . Two steep flights st ps le d to the e a o f temple court, in the c ntre of which is shrine ’ A dinatha an d are , round the court windowless cells, built a o f an d for the occup tion visiting monks , nuns pilgrims . There is an additional room five o r six separate ' with a a a he rths which serves kitchen . { s ' a a 8 A M an d a aP u ar i We rrived bout . found the J in j a n an a te a k A t ki g e rly cup of before beginning his wor . fter o u r o a t o a removing sh es, we were llowed st nd on the floor r o f th e wo rs hi before the doo the temple during p, which a a an an d a a an d e l sted bout hour h lf, which consist d in A A S H P 8 J IN WOR I . 7 a t he a an d ffe cle nsing idols , m rking them O ring rice . In the a o f p o r Rari a Ma a a 1 1 ) m in circle the tem le , g nd p i n 13 1 ’ e o f A din ath aan d Of Ma a a wer two figures two h vir . In afurth u r e e Ga be D o n e r c ss, the b ro IG wh ich a a a a Sambhava might lmost c ll ch ncel , were two figures of a a an d S t h e Se van o Gabharo n th , within the inner hrine, ’ (331 131 alarger figure O fA din athaan d his attendant Yak s as s e t a a o f a a , in b ckground be utiful c rving . The furniture of the temple consisted of abeau tiful silv e red alms chest or Bhandara standing j ust in front of arough wo oden table o n which was a square silver stand for the sacre d book . Behind this table was asmaller a bare a fo r a - e wooden one , lso , s ve three l gged stool which A a a an d a a rested on it . h nging br ss bell move ble gong completed the equipment . The images Of the Tirthankarawere all o f white marble an d e a a a — a a n quite nude, w ring only st r sh ped orn me t on ’ a as S a a a e . th ir bre sts Just with the vet mb r , the figures 1 1 are seated with their legs in the Padmas an a 1 31 11414 ) e o o f o n e i . posture , . crossed in fr nt , the toes foot resting o f an d a th e close upon the knee the other, their h nds in s a a o c he a i . t Kan . gg p ositi n , right h nd over the left in la Tirthari kara D a a a the p. The eyes of the in the ig mb r ' are a S a a a h are temples devoutly c st down , in the vet mb r t ey a o f D a a ala a s taring str ight in front them . The ig mb r y gre t o n t f as t stress his dif erence, shewing how comple ely their a a a ‘ Tirthank r h ve renounced the world . n wr t n o e as e r a i n di ai n It is i n e re i o e e o oc a t st g , h v , t , p h ps c t g l l ’ di e r e n ie t a i n t he at e i u rat in D r. ur e v g c s , h t pl s ll st g B g ss ’ ‘ D igambaraJain aI n co n o g raphy t h e Tirt harik araare re p re se nted m n ude in de e d but oo in trai in fro n o f e . as , l k g s ght t th 8 8 MOD ERN AIN ISM J . u d ri b a was a an d The p j , not eing monk , unsh ven ' a a a wore moust che . In the djoining temples the pujari are Hindus an d so take far less interest in the worship a a a had th n the J in we the Opportunity of watch in g here ; a a ’ ' in f ct we did not h ppen to meet in A bu a single S ve tam ’ bara pujari who knew the S to lou proper to the various a o f cts worship . A a a an d fter b thing, the puj ri entered the shrine washed the sacred vessels an d the smaller wooden table o f a a . a an d a in front the l rge figure T king duster, reg rd a a o f an a less pp rently y sm ll insects he might be killing, he cleaned the inner shrine with resounding whacks o f his an d cloth roughly swept the steps . After having place d a little heap o f yellow powder on ’ a a o fA di the w shed t ble, he proceeded to dust the figure natha by dealing it several smacks on its face with his o f duster . Then , more reverently, he stood in front the a an d a a a im ge gently poured little w ter on its forehe d , as e an d all mopping up the drops they f ll wiping it over, a a an d a first with d mp then with dry cloth . Both here an d o n Mount Girn ar the Digambara pujari were most careful lest an y water should fall to the ground a a ad ro e a they s id th t if even p f ll, it would be ccounted a sin— where as the Svetambara were quite careless on thi s point?“ In the same way be wiped the marble o f the inne r s hrine an d then the other Tirthankara in the body of the wr in th e o are ad n io n d n o o me e i e as o e D r. u r e . e e B g ss h v , b k l y t g v s ’ o f t h e diffe re n ce s be twe e n D ig ambaras an d S ve tambaras t hat t he fo rme r bat h e th e ir image s with ab un dance o f wat e r bu t t he ’ ” a in o . 2 e D i . a . S e ara u s e e r i . a n o r v tamb s v y l ttl g J Ic g ph y , p ' .9 0 MODE RN A SM J INI . The pujari completed his own preparations for this - c a o ff an d eremony by t king his vest, , clothed only in his d ho ti o r a a a an d , loin cloth , unwound the p g ri from his he d a a d a h a lakes “ a rr nge it over his b re s oulder like , or sc rf, a o f be ar a T king some the yellow powder, m ked with cd n rlal o his forehead an d his ears} drew three lines o n each arm a o e a h an d f an d . c , m rked the middle his chest side , a a h is fin lly drew line round neck . Then , going outside o n e o f a a a a with the s cred vessels , he b thed g in . a a a an d His person l prep r tions over, he took the gong, o r a o n a h e k striking it once twice , l id it the t ble . Next too a spoonful of the liquid from t h e tumble r an d poured it o n a an d a a over the rice the tr y, then did the s me with tiny at a w a ae e bowlful , f erw rds bo ing el bor t ly befor the shrine . R a Ja rt Ja /a V V y an d ising he s ng loudly g/ gw ictory, ictor a a as continued intoning in the s me y before . He then took a few grains o f rice from the full tray an d placed them on the marked tray an d on the upturned a ch lice. A a o n a a a a g in he took , tiny br ss pl tter, r ther more a a a an d rice from the full tr y, elev ted it, w ved it slightly o u t o n a a a emptied it to the m rked tr y . He repe ted this a an d an d sever l times, then lighted the incense knelt down . R a a a a o f ising, he cl pped his h nds , took few gr ins rice , touched his forehead with them an d put them o n the u p a turned ch lice . He rang the gong for the second time an d poured a “ a a l I ; s poonful of liquid on to the rice on the tr y m rked The markin g o f th e e ar i s p ec uliar to Jain a. A i m: O SH P 9 1 J W R I . wa a k He next ved alittle rice in his left h nd, clic ing the fi f a a a o an d . ngers his right , then wiped his h nds el bor tely a u ttct rd s an a clo th h e T king the ends of his or , tied them ” o a a wa as an d ver his he d in such y to cover his mouth , c o a . ntinued to tr nsfer the rice , etc , little by little from the a the a o n e a an d a an d full tr y to m rked , elev ting w ving it dusting either the hand o r the little platter by means o f w had a hich he tr nsferred it . A a an d a o u t third time he r ng the gong, fter pouring f a t he o . liquid , he clicked the fingers his left h nd Then he stood rigid before the shrine for afull minute in a e e c e a fo r o bsolut sil n e , c sing the first time the int ning h e h ad a a all a a a which m int ined through the cle nsing, prep r an d ffe e n e a a a t . ion o ring Th , b ginning his ch nt g in , he bowed an d an d o a r knelt, rising, c ntinued ceremoniously tr nsfer ing h e o n a t rice from e tr y to the other . a a e an d a a He r ng the gong fourth tim , cl pped his h nds an d as a proceeded before for sever l minutes . a a a a a a Then he r ng fifth time , g in cl pped his h nds, an d after continuing to transfer rice for aminute o r two be e o f o n longer, poured the cont nts the two tumblers to c a an d a a the ri e in the m rked now ne rly filled tr y . A a t an d g in he stood reverently silen , then bowed , ’ u ttwr s an a d ci a n untied his from his mouth knelt, touching o a the flo r with his he d . ak a a a a a T ing the m rked tr y, he w ved it before coco nut , ’ which he had placed by the side o f afigure o f A din atha at o f Man da a the left the p . ’ r r l i ac . c t . e a i D . u e w o e : The D ama a ma e B g ss , , h v r, s ys g b r s k t h e ir p raye rs afte r the u sual H indu fashio n t h e me mbe rs o f the e se o e e ir mo n t hs o r tie a o t e i i o th r ct cl s th cl th o ve r h r l ps . 2 MOD ERN AI N ISM 9 J . a ain s This done he returned to the t ble, shook the gr a a an d from the upturned ch lice on to the tr y, the ceremony was complete . He explained to us that the offering to the cocoanut was a all a an d a in order th t might be uspicious , he lso told us that the food that had been offered would be afterwards an d a a a an d a D a removed e ten by temple serv nt , th t no ig m a a a 1 e at an o f b r pu1 r would y it himself. ’ Eve n i n o r h i r g W s p o A rat i . ’ About six o clock we returned to see the evening worship . a an d d This occupied only bout ten minutes , consiste a a a in w ving light before the im ge in the shrine . a an d a an a The puj ri , fully clothed we ring ordin ry a c a to o n e was n tive p, went the shrine, before which light ’ five — a A a an d burning . He lighted the little fold l mp or r ti , a a an d then struck gong, fter which he solemnly slowly a w ved the light from left to right for three or four minutes , all Ma a a an d intoning the time . He next turned to the nd p , ’ waved the light in front of the seated figure of A dinatha o n the right . o n - This done, he put the light the three legged stool , an d a a knelt down , rising, struck gong, to show th t the e was s rvice ended . ’ ’ r h S ve t ambara Mo rn ing Wo s i p . Early n ext morning we presented ourselves at the ' wa an d he a o f S a a a a t g te the vet mb r temples cross the y, a a a a temple ttend nts , fter some little hesit tion , courteously a permitted us to view their worship lso . 9 4 M D E AIN ISM O RN J . On either side of the V as tu palatemple was ared daubed o f B a a a an d a ank a a the image h ir v , mongst the Tirth r in courtyard that surrounds the c e ntral shrine o f N e minath a was the figure (dressed in red skirt an d blue silk chadar) ’ ’ o f S an k e s vari Maa e a all t , the moth r, we were ssured, of the Tirthankara Inside the central shrine o f the third temple we found la a a a a the p of the l rge met l im ge covered with cloth , to ' s a had a but n o t how th t it been w shed yet worshipped . R a we a a etr cing our steps, entered the princip l temple, th t o f V aaS aa a a A D 1 032 im l h h , which is s id to d te from . . . was - all a e Here , too , evidence of the perv ding influenc of Hinduism in the shape o fa large image of the goddess Ambai a a an the j , which occupied cell bigger th n y of ’ Tirthari kara cells in the court surrounding the central shrine . ’ e a A din atha The temple is d dic ted to , but beside his s a a a a a ma o ne o f tone im ge it lso cont ins two se ted br ss i ges, ’ N amin athaan d o f A din atha an d a n one himself, two st ndi g ’ Pars van atha figures of . The furniture consisted o f a long alms— table in the c an d a a a o n an d o n t entre sm ller lms chest the right , the lef an ' a o f a a f empty br ss throne, in front which most be uti ul a a was ha o f t br ss l mp nging . The whole the in erior, in striking contrast to the simple severity o f the D igambara s was a t of a a a hrine, disfigured by qu n ities vulg r h nging gl ss s a an d a wo a T n e h des che p mirrors . b n ers on either side bor th e S a a v stik sign . . In a the a n Di a aa contr st to simple , un dor ed g mb r figures , ' e a th im ges throughout the S vetambara. te mples are given “ Jams; WORSH IP; 9 5 e wels an d are a a e are a st ring gl ss yes , dorned with j , represented ” as wa s e ring loin cloth . Another difference between the two sects which we shall note later is in the number o f markings the pujari gives the a l a o f ff im ge, whi e still further point . di erence is in the a e puj ri hims lf. D a a a a awa a a a In the ig mb r temples the puj ri is l ys J in , ’ aV aniaby caste ; in the S vetambaratemples he is generally a a Ma Ga a s Hindu , sometimes li ( rdener) by c ste , ometimes a Kaabi a a B a a o r a a a a A n F rmer f, r hm n , B rot B rd ) . ’ further co ntrast is that th e S ve tambara puj ari may himself e at ff a D a aa a the o ering fter the ceremony , the ig mb r puj ri leaving it for t h e te mple ser vant . The cleansing o f the temple an d o f t h e idol was very a a had simil r to wh t we seen the previous morning, though owing to the number of small images o f Tirthankara six u aris a o n e p j were employed inste d of . a an d a The centr l shrine its idol were first cle nsed, then in the figures the cells round the court . i a Amba i w as The m ge of the Hindu goddess j undressed, a an d a a a b thed, redressed beh ind dr wn curt in by the same ’ a a a a a a A din atha ttend nt th t b thed the l rge im ge of , who ’ r a ff s lo lca to a howeve s ng entirely di erent the two im ges . When all the smaller Tirthankara in the ce lls were a an d a P ai cle nsed m rked , the uj r returned to the central ’ shrine an d marked the large image o f A din athain fourteen ' fo re no t ui e a u rae to ‘ It is th e re q t cc t s ay g e n e rally o f Jaina “ t atu e — T he ima e o f th e ain at ue o f s s g s s ts , st s black o r white ” r r t d d m mar e are e e e n e as n u e . e ria Gaze tte e r bl , p s I p l o f I n dia. T i is o nl t f I . 4 1 6. ru e o Di m r vo l . . a aa stat p h s y g b ue s . “ M D E A N S M 9 6 O RN J I I , i 6 a . pl ces, . right big toe, left big toe, right knee , left knee , arm arm a r ight , left , right shoulder, left shoulder, forehe d, a a o f a a o f , he d, centre chest, centre of di phr gm , centre stom ch wo d a an d palm Of the upper Of the t crosse h nds . ( The pujari informed us that the Digambara onl y marked their images in three places ' o ff am- a be Then , t king flowers from the l s chest, arranged them round the image an d proceeded to put o n its e h ad a O ff t o a j wellery, which he t ken in order w sh the figure . ' as a a a This took some time, the im ge wore crown , neck a a an d a ll a e a . A l ce, rrings, br celets, rmlets , girdle this time another pujari outside was preparing the yellow powder all fOr use in four temples . had a If outside worshippers been present, most curious ' n o whave a a via a ceremony might t ken pl ce, , the uctioning o f the ghi o r clarified butter One against another they a hi to would h ve bid how much g they were willing give, an d the service would then have been performed fo r the benefit o f the highest bidder. a a n o w N O a a ctu l ghi ch nges h nds , it is simply , the a l a are n a arbitr ry symbo for the mount they willi g to p y. Ifa man a au o f has a g . s ys he will give ten m nds ghi , he - five e actually to contribute twenty rupe s . The price of this fictitious ghi is conventionally fixed at o n e anna a a e a a a o as pound , pric which must h ve prev iled long g , the a a a a pre sent m rket v lue is ten times th t mount . ma a ma Of The Offering de to the im ge y consist rice a o f r - an d as a sweets, with the ddition f uit, such or nges am , a a o r . n s , l onds 8 M D E AIN ISM 9 O RN J . ’ ’ t ara e n in o r h i S ve amb Ev g W s p . ’ Hat t h is imhas temple in Ahmedabad is a modern a a a a a fo r a a a lts J in s nctu ry f mous its rchitectur l be uty . aa a an d a a s f c de, decor ted with Ionic Corinthi n pill r , seems however curiously o ut o f keeping with the rest Of the build in g an d it is the entrance to this temple which 1 8 defaced i Lo w— a a by the notice : caste servants in ttend nce on vis tors ” an d do s a be a g c nnot llowed to enter the temple . A at e rriving the time for evening worship , we wer a a Gabharo llowed to p ss into the , where the worshippers a were prostr ting themselves before the idol . a was a aKa a a The puj ri , in this c se, n bi or f rmer by wo a 7 - 1 a t a ko di a c ste . He lighted little e rthen l mps ( y m31 4 4 0 in the S e van o Gabharo an d placed t uem o n candl esticks before the image Of Dharman atha(the 1 5th Tirthankara) ; a then, lighting two little sticks Of incense, he pl ced them ’ a t. a k o di u rn an d too before the im ge . Nex he lit little y placed it in the Gabharo at the right o f the door leading ’ into the Se van o Gabharo an d hung abrush o f soft peacock s a o n fe thers the door . A worshipper coming up at this moment was given an a e th e a wa incense stick whiwch he w ved befor shrine ; fter rds , a h e a a e putting th t do n , took the brush of pe cock fe th rs an d waved that ’ a a A a an d e The puj ri proceeded to get re d y the r ti , th n Man aladi a b ak r o f the g p (single light), y t ing little po tions l e 1 1 1 an d t he cotton woo , dipping th m ghi putting them in a we e l mps , which re th n lit . A drum was beaten an d two be lls ru ng in diffe rent o s who had ff a a f the A e p rts temple . wor hipper, o ered pic JA A Wo Rs HI P 9 9 IN . ’ was a A a a a i for the privilege, h nded the r ti on tr y, wh lst a aadi a was a o n w M n o r the g l p pl ced the threshold . This ’ a A a a n it shipper w ved the r ti from left to right ; then , pl ci g ‘ o n Man aladi aan d a the threshold, he picked up the g p w ved w ' ‘ wa a as a a a l his th t in the s me y, whilst the puj ri ch nting . be a Man al adi aan d a a done , repl ced the g p w ved the pe cock a a an d fe thers ; the noise ce sed , the worshipper proceeded s a a a e an d a h ims e f to y his priv te pr y rs , kneeling prostr ting before the idol . o be an The lights, we were t ld, would left to burn for e a a hour or two , in spit Of the f ct th t, being unprotected , a a e they were agr ve source of d ng r to insect life . ’ ’ k i n Daily W o rs h ip o f a S t han a avas Jai a. o f d a a n o t The members the thir sect of the J in , posses an d a a sing temples, bhorring nything like idol worship , have no evening o r morning worship similar to that O f the ' i e S a a aan d D a a a a a. s i . De rava ( . vet mb r ig mb r ) J in hanakavas i Ja a a a has A S t in l ym n , however, most kindly furnished me with the following particulars of their daily religious duties . wo u The y should rise t hours before sunrise (tho gh n o t a a a e a a a this is lw ys c rri d into ctu l pr ctise in winter ), an s a Vc akd ru M a ra d y the . w n t r o i 6 e e he ads Md ld i t . . t ll th ir HUM making salutation to the Five ( Paired ’ ’ Pammes c rmu a Arihan ta S a A car a U adh , n mely , iddh , y , p aa an d Sé dh u l an d K e d a a a an d y y to nowl ge , F ith , Ch r cter Austerity ? r w r v In G u a a o e e mo Sthan ak a as i ain a do n o t in ud e j t , h v , st J cl t e e a fo ur i n t r v h s l st h e i re pe t itio n o f t he N a ak ara M an tra. 1 0 0 M D E R AI SM O N J NI . Next he does P ct ciilcaman aiii f‘i flk‘igl ) either in the u a b ho se or in religious uilding . Padikamanum Padikaman umhas six parts i Sci md i/ca S e e w ) mq g . ( y , ( ( belo ) ' (2) (Laavis an tht/LO argcfliiaiu which consists Of a - o u Tirth aiikara pr ise to the twenty f r . 3 c u iru d ’i a a G o r ( ) g ( i ) s lut tion to the uru , if he o f be not present , to the N . E . corner the building . 4 at /Jam wii P i mi ) t proper , or repetition of the twelve v an d o fan e o f ows confession y infring ment them . 5 ) Kd us ugg ct ( simi an sitting like Mahavira with o a n an d e a n man tra the mind l st in medit tio , s cretly repe ti g . 6 Paw/chai n wa vi a a e at ) i ng} t king vow not to f f n da a a n orbidden ood duri g the y, or, if s id in the fternoo , a a f th e al promising to bst in rom evening me . ' The S ci /in ci yi fcais generally said by Sthan akavas i Jaina i a a U as ard e e a the n mon stery ( p . On nt ring the mon stery worshipper says N is ahi (r flaél bid Sa’ma’ ika y “ ding worldly cares an d thoughts be ” ’ an d e n e a e a A vas ah i g one , th , before b ginning pr y rs , s ys ”i l'fl ugl Le t me enter into what is n e cessary to be ' ' J Samaika e a a a - done ] . r y g ner lly l sts bout forty eight minutes ; it con s ists o f e ight parts ‘ l a N amkd r a ( ma o r a a as l ), s lut tion to the Five, ‘ / v e a e above ; b Ti le t u m(q ifu when the worshipp r s lut s a the Gu r u, (spiritu l instructor ) three times by moving his T i is e au e M ahavide li a th e a o de o f t he Tir an ara is h s b c s , b th k , dir io n e 5 4 n S e . . su ppo se d t o lie i t hat e ct . p ‘ we e r i rd m t o be u e d i t he D e ravas i ain a o vvo e e i W th J , h v , th s s s s re ume wo r d d u ie ate r o i . i wn a o u to f w diffe re n . 6. e tly , h b t s l ly t s rsh p 1 2 M D E A SM 0 O RN J INI . a S ct ltd a Siaran a This is followed by evening pr ise, j y ‘ mar an d a a n o t to e at l l stly by vow till sunrise, l e o r Co uihd ran d nt P acalchfi aa (flip i -{Wig After t o o e an d a this he is free g hom ple se himself till bed time , when he must tell his beads an d offer salutation t o the Five before going t o sleep . ’ ’ f a t a r Daily W o rs h i p o S ve mba a Layman . ’ A S v e tambara Layman at Girn ar was kind enough t o i a o f a g ve me some det ils his d ily worship , which we afterward s compared with the wors hip we s awperformed in Ra a a little temple in jkot . The worshipper, we le rnt , a e A M an d a d a e e a t . . a a e g n r lly rose sev n b the , we ring sp ci l d an d a e e a a Ja a hoti , his s cr d thr d round his w ist, which in e a a a unlik Br hm ns ) only we r during worship . He might at o r at a bathe either home the temple, but he must be c re ! a S o an d as a as e ful to choose dry p t to use little w ter possibl . a had m a am After b thing, he donned, if he ti e, the speci l se less c lothes (which are kept for worshippers in a room at the temple ) consisting o f either blanket o r e ments . V st u ttu r ti s aaa an d an dhoti , , GT RR M ' — makkako s a W an d a a e ight fold Q SN m rked his forehe d “ with a c an dalo algal Next he walked three times round the temple — this is - aud a c a P radaks in d (ndawU whilst doing so medit ted lled o e e an d e n the Thr Jewels , th n entering ’ a. Pradak s in the temple uttered thrice the Nisahi o th at bids all worldly cares beg ne . t o at e in t h e re tan a e o r t h e s e a J ain a are n o t suppo se d b h , ks , l k s t h e wa e r but as a re a man o f t e mcan fo r fe ar o f disturbin g t , g t y h ft n o no ure d in the re a . swimt his pro h ibitio n is o bvio u sly o e h b ch , A A S H P 1 J IN WOR I . 0 3 a has a firs The full ritu l eight p rts , but the t rite, the ‘ Jala P u d 67 01 m o r a Of can j ( ( w shing the idol , only be da an d a ’ done once in the y, so only one Jla Puja. person has the opportunity Of performing all a a a a the eight cts Of worship . The ctu l puj is very s Of a ff a imple, consisting w shing the idol with su icient w ter n wn a d a a O f to remove all the c m rks the previous day ; wfi mr i ta 1 2 1 ma a a P c d inste d Of w ter, (1 4 1 31 ) y be used} which ’ Of K a a an d is compounded pure milk , whey, es r , flowers a w ter . The idol is then rubbed over three times to dry it . t o This done, the worshipper proceeds the next rite , Can dan a P u d r o r a the j ( d i t 1 M 3, m rking the idol with ’ a a Ra to . ’ kes r The use in jkot seemed Can dan aPuj a. be to make only thirteen spots with this ’ w a e a A bu a o n yello subst nce , wh re s in fourteen pl ces the a a im ges were thus m rked . A e a he P u s a P a ci mm ff ft r th t does p j ( g a ) , o ering w a Can an a a flowers d g rl nds . Other orshippers lso do the a an P a P a d na d the usp uj , till the idol is covered with va at a t 0 ’ rious yellow spots the ppoin ed Pu8paPuj a. a as f can f0 1 pl ces , but , be ore they be per me d th e e a an d do n a , worshipp rs must b the the speci l dress , o o nly those with leisure can d these rites . TO perform the remaining acts Of worship it is not a necessary to enter the innermost shrine, so ordin ry dress a are may be worn women lso permitted to perform them . Dh u a P a d mo r a The fourth rite is the p j 1 ), w ving j a a DhupaPaja. Owf lighted incense stick before the im ge. r u r e o e e a : The D i amara t D . B g ss h v r s ys g b s wash h e ir imag e s ” w t h e anchdm‘ ita t t h o r do i bu e e no t . D i ain th p z ; th s g . J a o no ra . 3 . Ic g phy , p 1 O4 M D E JAIN ISM O RN . D i u P a d The fifth is p j { N { M o r waving a lamp As a a ' before the shrine . p rt Of this rite D1 paPuJa. — five f A a i mav a d t h e the old r t be w ve , or e Man aladi aa singl g p lone . n Ales ataP u d ” ‘ ‘ In the ext , the l ad fl fe j ( i i l: rice is Of red . The worsh i pper brings from his (or her) home some rice in a ba e a e a a e m ’ little g g ner lly l bor tel y bro i Ak s at aPuj a. a a dered . This he rr nges e ith e r o n the alms e ( a daa) a s te e l a a a ch st Bh n r or on in p rticul r form , thus The Svastika sign c represents ’“ Gati o n e ma the in which v be born, as man o r a a either be st, in he ven or e e e a 6 in hell . The thr little h ps ( ) J represent the Thre e Jewe ls r Of Right K w R a an d R no ledge , ight F ith ight w a a Conduct , by hich one tt ins to M o ks a e t he a a , which is represent d by h lf moon sign Th e rice thus arranged is left u ntil some other worshipper a fo r Ak s ata w e e w e r quir s the sp ce his , h n it is s ept into At a al he t he alms chest . the end of month l t rice in t he the azaa fo r the e chest is sold in b r temple exp nses , when , e a a are a to a a how ver, J in c reful not buy it . Occ sion lly worshippers drop pice into the alms chest through the a a u as a t h e s me pert re th t through which rice is swept . ' Th e seventh aaconsists O f Offering N a'zr edya ( Rik i o r a N aivedya. sweet me ts . Th e Phaéa Pa d t/ th e ff O f eighth , i ( Q1 1 M is O ering an d all a ’ fruit nuts Of kinds lmonds , Ph alaPuj a an i a a a Th e l l al ‘ l or ges , l mes , b n n s , etc . p J ” 4 8 . . Se e . S e e p 59 . 1 p 1 0 6 M D E A S M O RN J INI , Dal o rs h i o f a D ambara La m i y W p ig y an . A D a a a a a a o f ig mb r l ym n told me th t , like members e a n o t e the other two s cts , he told his be ds , but did do ither ’ Padikaman u o r amai a e a n] S k . A y ft r telling his be ds , he a 8 A M an d a went to the temple bout . . , we ring only his dhoti K ri ft F i ‘ 0 ff a an d did y uj £84 ! i M . o ered rice, lmonds c a a an an d a oco nut . This took bout hour, my inform nt a da a e a t o did no more puj during the y, bec us he h ppened " belong to the Te rapan tha(Fania) sub — se ct O fthe Digambara ’ Ja a wh o a n o t A ra a n as in , do do ti puj , givi g their re son ' ‘ a l irthankara a a a a e th t the , h ving tt ined bliss , t ke no furth r a a be interest in mort ls , so th t there could no profit in per ’ i a as A a Vis a an tha form ng such ceremony the r ti . The p ’ o fJain a e e e ffe n A a sect , how v r, b lieve in O ri g the r ti , for they ' ‘ s a a l irthankara a a a y th t, since the , who h ve now tt ined Mo ks a s o m a a a , did , there ust be some dv nt ge in it . The Digambarado n o t permit their women to perform an y pujanear the idol they may o nly perform such puja / as can be done at adistance B ar s an d A S than akavas i Sadh u ki ndly fu rn ish e d me with t he fo llo win g in fo rmat io n a o u the Te raan t h t b t p a S e c . T e are re ruit d fro mall t re e e u t r n w e o e i fo u de as h y c h s cts , th g h h r a S t han ak avas i who a o u 1 5 e ar a o n o 0 i S at M awar , b t y s g , j ( r ) , e n e rtain e d do u t a o u e r ai urre n ra i e an d fo u n d e d a t b s b t c t n c t p ct c s , e Of h is o wn T e ar d r t h a n a e au e he n u r . e a e T e a t me s ct h y c ll p , b c s b O f Sad u w r ho o i ne d was o i i i t r T ir a e i h s j g n ally t h e e n . h e sc t cs wr e a t h e am dr t h e e e c . as t e S thanak avas i Sad u bu t wi s ss , , h , ll n o t a in an U as aro re fe rrin to be th e o an o f o u e fro m st y p , p g g l h s s wa e a n lthy l yme . T h e Te raan thi a e t he S t han ak avas i ri ure bu t re ad p cc pt sc pt s , e i r w t o n me an in in o e r ai n a T he are o t ar ar th g c t p ssag e s . n as p ticul as o e r aina a o u ro t e in anima li e n e e r fo r i n tan e th J b t p ct g l , v s c in e rfe rin to a e mi e fro m at s o t he o r od o o f all re e t g s v c c s , th x th s e u n i e in o n de mni n t cts t c g h e m. T e are f und i wa n d o e fl in Ka ia r ut a Ra u an a C . h y ch y th , ch j p t JAIN A FES TIVA LS A N D FAS T S . TO the Jaina o f all thre e se cts the mos t sac re d swam o fall is Pa a o r Par u an a wic us a (Hu u jj n mb g ) , y s h h c lo se s h ir a tends r th e as t fo u da s o f th e t e ye r. It ex f om l r y a s s ua fa in A u s Bo S ta araan d eig ht d y u lly ll gu t). th ve mb Di a ara aina co n t a s as the se as o n but as g mb J u t eigh d y , t he D a bara k se wn da s s ig m eep y at its c lo s e fo r pe cial o rsh e a as s ff ee da s w Th t t e m e s e c ial w ip, it r lly l t i n y ith h . p o bje ct with whic h they kee p Pajj usana is to o btain pardo n fo r the sin s o f eer er o t e da e fas and the v . Ev y h r y th y t s w o to U as aro a n t e i be c lo th es ile o n t he g the p , we ri g h r t , h zdte rnate a s e eat s e c al dan fo o d d y th y p i ly i ty . ’ Th e fifth day is co nventio nally ce le brate d as Ma haviras o h k o ws n e t t o h e b a be t e t rue dat i t . rthd y, h ugh t ey n thi ’ On this day bo t h S vetambaraan d Digambarago in pro cos ’ a o f Pamvanfi th a Th e S thanakavas i gener lly that . Jaina ’ wo uld als o like in many cas es to o bse rve M aviras birth s fr wn o n his s s da but h i e t it ho uld lead to y, t e r guru o t , l On the fas ting days t he S ve tambarago t o t he Upas aro to ea {he Kal aS ut raM 1 in Mi adh i t he r es t tran s lat h r p wg , p i i The Sthanakavas i aina ho do n o t ac ce t he . t Ka a ng J , p lp ’ o r o wn U asaro an d ear S utra to ei Mahairas life read , g th p h v be in the ir o wn Scripture s . The me m rs o f all the se cts go to t he U as ari as o fte n as the can an d so me o f thems e nd p y , p 1 0 7 1 O8 M D E AI N ISM O RN J . da A a a a fo r the whole y there . J in f st is exceedingly strict , e are e at at all ma th y supposed to nothing , though they y a S e . V ai a i a a drink w ter ome ry devout J n , nste d of f sting on a a a a th e w a an d ltern te d ys , f st for hole eight , some f st more a as an or less for forty d ys . Their object in f ting is to g i e an d m rit freedom from rebirth . i 3 (M nn or Po s adha ( 1 1 6111 During Pajj u s an a an a am y J in ay obtain sp e cial merit. by be having fo r twenty four hours as an ascetic during th at a o ld an d a time he we rs clothes f sts , a a p ssing his time in medit tion . S rt wa m' n ts i a da Qiqqafl) . On the l st y of the Jainareli gions year all adult men an d women must fast throughout da All o Pa us an a the y. thr ugh jj devout Samvat s ari . Jaina have be e n doing Padikaman u m e a z a an d a a al o n with gr ter e l ttention th n usu , but this a u d o At th e e day every Jain m st it . tim of the ceremony all the te mples are crowded ; in large towns the temples a a ae d me n an d an d h ve sep r t buil ings for women , the S than akavas i a a a U as ara h ve sep r te p . The Gur u are present but they are making their o wn o n fe s s io n s a a a a o r la priv tely , whilst some le rned l ym n ( y woman as th e case may be ) re peats man traaloud in Magadhi an d a a G a a a fterw rds in uj r ti . This continues for bout three th e a ak hours ; when first person is tired, nother t es up the e an d s o o n a all r petition , . The udience listen the time in s ilence they are su p posed to be making private mental a to man tr a confession , but gener lly they simply listen the . v a T o rn o n min his a e E a Par The ate Re . Do u e e i l gl s h t s s bl ss y s , an d i 62 t o im t a i ra i e has fa e n Jai na S kh . p . ) ply h t th s p ct s ll in o de ue ude bu t t i i s n o t t he a e . t s t , h s c s 1 1 0 M D E JAI N ISM O RN , O li. ' o fMa A a Cai tri In the month rch or pril, eight d ys before ’ fi ’ l an e ma A wibela ” - lwfl at . At s , ( ) or ( fl 1) is observed thi t ime men an d women take special vows with regard to th e e at as a a food they will , th t it sh ll consist only of one kind o f grain for that day an d that they will only drink boiled a are a a a w ter . Women speci lly p rticul r in keeping these vows . a a fo r a This , too , is the gre t se son pilgrim ges ; both ’ S vetambara an d Digambara Jaina go o n pilgrimage to ’ Pa aaSame ds h ikhara a Gaa A bu o r Girn ar W lit n , (ne r y ), , here a l arge fairs are held an d the temples decor ted . Mo nt h ly Fas t s . ' ’ S vetambaraan d Sthanakavas i observe A ghama ’ an d I d khi' t n a the eighth , u the A tl é n d i da a a . fi gfiii fifteenth y of e ch ( lun r ) month D e a an d evout m mbers of these sects f st , as ara all are supposed to go to the temples an d Up . In the same way the Digambarasect observe the eighth d a a o f t y of the month , but inste d the fifteenth hey keep the ’ s a fi S t fourteenth day Cauda ( nal . tric A’th amaan d al Digambara Jaina not o nly fast from l Caudaea. a o all a o n da . food this y, but ls from w ter ’ The S vetambaraan d Digambaraob s erve the anniversary ’ a s a o f da o n o f Mahaviras birthday an d the nniver ry the y e a a Ke vali S th an akavas i do which he b c me , but the not , t wo c the r a S iddha Giza/era neither do they keep festiv ls , 2 an d ada Jatrd N U 9 P aja( Qua4 4; 1 M J ] M 1; I JAI N A i N S T lT UT O N S . ’ ’ la Panjarap o . All three sects o fJainaunite in maintaining near many o f the large tow ns an d villages of IndiaPd nj u 'rd l' i o fa (Vim/l l ‘ a an d a a a l m or sylums for old dise sed nim ls . An ma e y one y send decrepit horses, cows , donk ys , etc . , an d a a e a e there, the J in und rt ke to feed th m . The pariah t o o a o f a are e dogs, , which h unt the streets Indi n cities , oft n a an d a a a a collected in v ns t ken ch rge of tempor rily, to s ve a a them from destruction by vigil nt uthorities . Unfortunately these Panjarapo la are too often left in w a a n the h nds of hirelings , ithout y proper supervision The a a being exercised . result is th t they h ve earned a very bad reputation for starving an d neglecting the imprisoned animals fe re n e C o n c s . Each of the three leading sects has its own Conference an d a o f for the development spre d its tenets . ’ The head offices of both the S vetambara an d Digam a a a a are a S thanakava b r J in in Bomb y, while the s i have late lv e a a M A me re moved th ir he d qu rters from orvi to j . e are — a a Ther eighty four subsects of J in , some of them a as u ff e the T i. m di ering very wid ly from e ch other, p ( ocha 7 an d [ 1 77 mu c i” 2 2 3 - m G c (q q ( 4 m1 3 ) do . The S than aka a a w a e e fe all v si cl im to h v v ry subsects , but in three cases a d t he bi e o f a the subsects tten g Conferenc their p rent sect . o we e r t a t i s o i e t o O n e fi nds h v h t i p ss bl se cure so me alleviatio n in n ditio n if u blic a e n io n be d raw t o i t e i o n . th r c , p tt t 1 1 1 1 1 2 MOD ERN JAI N ISM ’ The JainaYoung Men s Association o f India has been formed with the object of promoting harmony between the e an d o f a a an d thr e sects, furthering the c use of educ tion a aim a a soci l improvement . They ultim tely t the abolition o f a the a a o f ff o f c ste restrictions , llevi tion the su erings — an d o f a child widows the introduction other soci l reforms . Bu t as all a are in these, in their other mbitions , they much s a an d a hindered by ob cur ntist priests scetics . " The pessimismwhich o v e rshadow e d the birth of a e an d J inism still seems inher nt m it , its more thoughtful followers are not only perplexed by the conflict between its a an d e i o f M S am te chings the discov r es odern cience , but also discouraged from active e ffort by their belief th at « a d a ea at th e e n d o f e ra Jinism is oomed to dis pp r the present . 1 1 4 ’ An ta ada Da an a 1 6 As t e aV a 2 . at 3 g s g , y r , . ’ a aa Ka a 5 9 62 A t h ma 1 1 0 An t r . a y rm , , , . ama- 1 6 5 4 5 5 3 An ut taraV . At ith i SamvibhaaV a a 4 im , , , g r t , . a a as i D e a 62 A a An ut r v . t 33 2 t 7 7 7 . v , tt chmen , , , ’ aro vavai Das an a 1 6 A f h An utt . o i 96 g , uction g , . a An u o adv ra 20 . A 34 2 99 34 y g , usterity, , 7 , . [ . a havan a 1 A ix An atv B 7 . S y , usterities , the Exterior , A acakhan avaran i a Krc A e Six p y ust rities , the Interior, dha 6 , 7 . A a naa 83 35 v dhi J n , . [ . ha V aa 33 ’ A ari ra . g r t , A vasah i 1 00 1 05 p , , . a a a 65 A r t . p y p , A as ar i i 9 82 v 7 . p n , , A ramattaG u nas than aka 61 ’ ’ p , . A vas aka 1 9 y , . A urvakaran a 61 , . A o i Ke vali G un as thanaka p y g , ’ A raa 26 ’ j , . u Ka a 5 9 y rm , . a 28 funer l of, . A u h accakhana y p , ranaha 5 2 A t , . ’ a 2 1 04 Bé daru 64 A 9 9 9 . 9 . r ti , , 7 , , , ’ a P é 2 1 04 1 05 1 06 aaBrahmacari 2 A 9 . 3 r ti uj , , , , B l , . A a Paris aha 0 a a 2 7 . . r ti , B ndh , 7 a Ra aaV A 7 7 . aa 4 0 r ti , ti , B r r t , . h Maa 1 3 Ardd a , . a a 95 g dhi B rot , . an a 6 20 4 5 99 rih t . A , , , , a 99 1 05 Be ds , telling, , ’ r ava 34 A , . In dri a a 64 j Be y Jiv , . ’ s dh i Pun e rna 1 09 A a , . 27 32 38 0 Begging, , , , 7 . ’ ’ s ran aBhavan a 0 A a , 7 . Bhadaravo 1 0 , 7 . aa 32 As at a , . Bhadrabah u 1 1 y Ty g , . ’ Bhavan é 1 As au ca 7 . Bha avat i 1 6 , g ij , . A s 23 til 4 3 a a a 94 scetic , , Bh ir v , . A' ’ a a 2 4 4 a daa . 87 1 04 s r m , , Bh n r , , . ’ ’ A s rav - w g a Fo rt t o aa 6 , the y , Bh . A a a Bhavan a 1 aa am 7 . S 69 s r v , Bh s iti , . IND EX 1 1 5 havan a 0 a 4 4 98 1 1 2. B , 7 . C ste, , , a 5 0 a t h e e 64 Bh vi , . C tegories , N in , . Bho an i 211 a u as han aka 60 5 a G t . y , . C ud n , ' 4 6 as a 1 1 0 e . Caud Birth Cer monies , , . Bo dhibi aBhavan a 1 au is an t ht h o 1 00 7 . C v . j , , Bo a 80 aus aran a 20 C . r fruit , . , a a 3 Brahmacar 3 7 . 7 . y , Celib cy, ar a V a a 33 9 Bmh mac . a a 9 y r t , Ch r cter, . a a s 2 3 23 31 32 a 33 3 4 2 , , , , 7 7 7 . Br hm n , , Ch stity , , , , 33 4 0 4 4 4 5 4 5n . , , , , , Che da ran t ha S ix 1 8 g , the , , 80 9 5 . a . Br hmi , [ Che dO as thaan i a Caritra p p y , Brihatkal a 1 8. p , o f man 4 9 Brotherhood , . n A 64 7 7 . Childre , dvice to, , a 4 7 8 9 23. Buddh , , , , , Clo thm 5 6 1 1 23 35 7 0 g, , , , , , , 2 7 23 3l n . 32 Buddhism , , , , , , 84 33 4 4 . , , ) 0 Cold (enduring , 7 . 66 ma 1 1 0 , . 97 . i Pun e . [ Caitr , Colour fo r 86 Gan dalo 90 1 02. Committees Worship , , , , , 7 7 . a a a 1 03. Conceit C nd n , R 68 aP a 1 03 1 05 , , . a a . Conduct F ive ules of C nd n uj , , R 84 1 04 an da an n ati 1 7 Conduct , ight , 7 7 , , . C p , a a 4 4 4 i a a 21 , , , 7 , v . Can da j y , Conferences J in 36 1 1 1 h u 5 1 , . . an dra rab . Confession [ C p , n dri a iva 65 a 1 2 ff Co re , . a n a . y J C no , J in , 4 a a a 1 4 33 3 4 2 7 7 . Dig mb r , . Covetousness , , , , ’ 2 o viharanafn Pacakhan a1 02 aa 1 C . a . S vet mb r , , - w 4 2 4 a 22 6. n an u o . , , (j ara y g , Cc ives a e 7 1 . e a n 4 9 arit r . C , the Fiv , Cr tio , a 84 a n 4 8 arit r . C y , , Crem tio , aris aha 0 4 a aP . 5 7 . C ry , Customs , D E 1 1 6 IN X . a e t o f 1 1 . 0 D a a S , O , amaParis aha 7 . ig mb r c rigin D s , if a 86 . Digambar Worship , Da da 25 . q , ’ 62 Diks é 23. a 84 1 06. [ , Dars an , , ’ 86 93 i aKa a 5 8 Dilvara , , . Dars an avaran y rm , , Temples ' ’ D a P a 1 04 1 05 . dha 1 8. , , D as as ru tas kan , ip uj ’ 1 D R 7 . k a 1 9 . , v , Das avaikali , iscipline Fi e ules of ’ / 4 rata Fa aa 4 2. Yatidh arma 3 . DiS iv , Das a , rim n 4 8. a 93 D . Death Ceremonies , iv li , D 4 9 . 7 7 . , D eceit, octrine D 7 0 . as i 99 . , De rav , oubts / ’ a 22 o . a 4 3 Drav an u , aV a . De s avakas ik r t , y y g ’ D ris t ivadaAn a 1 5 . n as than aka 61 . , De s avirati G u , g as ahaS 81 . L 24 27 D u uri , Destruction of ife , , , pp 1 09 4 6 9 3 1 0 1 . D u s ama 7 9 81 . 7 , 7 , , , , , Du s amaD us ama 7 9 81 . a 5 3 5 5 . , , Dev , , 53 5 5 80 . s maS a a 7 9 81 . a a 50 , , D u a , , Dev lok , , us m a3 D M an d De van an d , . uties of onks Nuns , 34 s a . i 1 2 D ve . De varddh , . , 7 7 [ ff u m man Devas i Padika , o f 90 3 Ear a , . D i 5 . ev , , m rking avan a 1 21 lt a va Bh 7 . o . t De vin dath u , E , a 4 20 dri a iv 6 . a a . Eke n , Dh rm , y J 1 69 a . . aBhavan , 7 a a , Dharm Endur nce , W ys of 9 8 5 2 . man ath a , y 7 7 . Dh ar , Enmit , s ikaa 66. s a aSa 69 . Dharmat y , E n miti , 3 2 81 8 . Prabha5 5 . s a 5 , Dh u mra , E ch tology, , i 4 as 9 . as ee St han akav . t o f , Dh u n dh i , E ernity World aP a1 03. Dhup uj , 9 a 9 . 6 F , t an 3 . ith 7 84 1 04 . 1 4 a h R , 7 , , mbara Canon . F it , ight D 1 a , g ' s 1 S I Fal us ri 8 . a u re 2 . , D igambar cript , g 1 1 8 D E IN X . I r aSa 69 n a . Kara n a o a 22 y miti , y g , . e a 37 . Ka Bhan te 1 01 Itin r cy, remi , . Kari ara e o f t g , Templ he m1 Abu 1 93 Ja . . inis , , 2 Origin of, . Ka a 1 9 4 4 50 54 5 6 rm , , , , , a -a 1 1 0 Jm . aa , 5 8 5 9 63 2 3 J l , , , 7 , 7 . a 1 03 P . aa , Ka a 5 8 3 J l uj rm , the Eight, , 7 . a 4 a , . Ka a 68 J m li rm , the Impeding of, . i a an n at i 1 ambud v 7 . Kartt iki ma 1 , Pu n e 0 J p , 9 . a 28 2 ’ a a ine n dr 9 . Ka aa , , 67 . 1 00 . J y J s y , [ w th e. e 84 . , , Kau s a a 28 30 87 Je els Thre gg posture, , , , a 6. Kaa u ti 69 Jin , y g p , . ’ in ak al i 1 2. Kaakle s a 35 J p , y , . ’ i akal a 1 9 . K a a Pa e 89 96 1 03 t . J p , es r st , , , i a 64 K ’ 1 v . 7 . J , es i , ma 1 abh i a 7 . K aa 83 iv 7 . J g , ev l , , 4 K a a aa 8 . a fi n a 8 n 3 . J n , ev l J , a 58 62 nanavaran i aKa , , . Ke vali 7 50 63 83 J y rm , , , , . 1 6 ' adharma Kathan a . Kle s a 7 J nat g , , 7 . 80 . K 99 Jnjube tree, nowledge, . aadh 85 . K f un o 83. J g , nowledge, Five kinds , a 21 Jo tikaran d . K , R 7 7 84 y nowledge, ight , , , Ko di u ni 98 1 04 y , . [ . Ko llaa 3 5 aa 66. . K l , g , , mara 1 7 . K a I8 aliku . K , the Ten , rishn , ’ K is n a L a 5 Ka a 1 7 . r 6. lp , es , a 3 8 9 1 0 Kri aP a 1 06 a a S 7 . . K lp utr , , , , y uj , ik s a 80 Kro dha 6 aV r . 7 7 7 . Kalp , , , ’ 5 Ks ama34 a . Ka a L 7 . pot es , , ’ a 1 Kain amo li a G un as than aka Ka avadis a 7 . pp yy , , aha 0 K u dhaParis 7 . Ka ia 7 . s pp , l n , 1 1 9 I N D E X . e e 11 Ma av a e a e ar ala Ra 4 0 . h ir r ch s nlight n K u m p ja, e 6 5 m nt , . ah a 2. K un t h u n t , f 8 De a o . th , 4 7 . a e o f 8 e a . L i dies at Confer nce , Ch r ct r , s 3 4 1 09 . 9 2 9 9 9 1 0 , a 1 00 La , an . mp , , , n , s 4 0 9 5 La Ad e . Ma . Ly h rent , li , V 4 0 . 5 2 we in ath a . T elv ows of, Mall , 4 4 a P a 7 . Malwé 7 . Layan uny , , ’ - 6 a S ix 5 6. Man a 6 . Les , the , , e e a n Maa 67 7 7 . L ib r tio , the Fourt en n , , h aa naa t o 60 . Man a ar Ste ps , p y y J n , o f 24 27 D , , , Ma a P a 7 4 . Life , estruction n uny , a a 2 Ma 9 . nd p , 1 4 a 9 9 0 . h a 67 7 1 . Man aladi 97 Lo b , , g p , , , o f 5 26 Ma Pa a 7 . a . Loc , ngo tree, r ble , 4 8 0 7 . 6 37 3 , 7 , i 69 L , Man o u t . odging, , g p , 1 01 8 L o as s a . a a 25 28 1 0 . g , M ntr s , , , an a 7 1 . l 4 a Bh av va 34 o . arda . Lok , M , [ 5 9 1 03 L n a 1 4 . Ma k o n a 9 6, , o k , n r s Im ges , , 4 2 4 5 a a . M rri ge , , at 1 2 a 4 o a 7 . a a , M , M dur , Inscripti ns rw r o 4 4 Mar adita f , 0, 5 . y form vow l 1 Mars 93 94 . a adh a 8 . , M g , , , a 3 8 s e e Ma . 1 0 . a Maa h Arddha 1 Ma , g d i , , , thur , dur ' a 1 9 a 1 51 11 11 83 . is ith . M Mahan , ti J , s aa 67 7 7 . aha u ru a 26. M M p , y , , fi a i 26 Maamris 7 T. as . Mah t , y , 1 0 1 1 Me d a n 27 36. . avide ha 4 00n . , , Mah , 5 , it tio 0 a Paris aha 7 . a 3 ff 5 2 5 6 81 87 . Me , a . M ah vir , , , , , l 4 a o f M , 7 . Birthd y , erit ’ M a G u n as than aka 60. L 3 ff. , ife of, is r 1 20 D E IN X . ’ ’ Mit h adars an aS al a 7 1 aa 7 . t u tta y y , N p 7 . Mith atvaGunas than aka 6 N avakara Ma 0 . a 99 1 00 y , ntr , , . M o han i a Ka a 5 8 2 a a 6 . v Tatva 64 y rm , , N , . Mo k s a 1 6 5 4 63 N e mi aha 1 s , n t 5 9 85 9 4 , , , , , , , . M 4 1 1 04 N ikac ita Ka a 3 oney lending, . [ . rm , 7 . ’ M s 23 if a Le s é 5 . C onk , Nil , . M a 1 1 0 N iravalia 1 onthly F sts , . , 7 . M ir ran h 7 0 . t a S 9 911 osquitos , N g ect , , . M n 66 ir ara 2 otio , . N j , 7 . M 4 8 ir araBhavan a 1 ourning, . N j , 7 . M - 24 28 9 1 N irlo bhaté 34 outh cloth , , , . , . M is avada 6 N is ahi 1 00 1 2 r , 7 . , , 0 . ’ M uha ai N is itha 1 8 t 24 . n . , 61 p , [ . M ukhako s a 1 02 i at ibadara u , . N y G n as than aka , M ukh a at iké 2 t - a t 4 n . n 1 06 1 01 p j Nor h E st Cor er, , . Mula ran tha , Da o f 26 g , the Four, Novice ily life , . M umati 24 2 5 6 8. , 1 1 87 9 5 , , Nudity , , , , . M u n is u vrata 52 s 26 if , . Nun , f q O s 89 9 C aila 81 , , N , . f ering to idol , ’ O hamr u k ti 1 9 N ais idh ik i Paris aha 0 , . 7 . y , s Oh 1 1 0 N aive d a 1 04 , . y , . a a Ka a 5 9 N m rm , N amas kara P a 5 Pac akhan a 7 . 1 00 uny , , . [ 1 0 a a o f 2 Pacakha 5 . n a C0 1 ih m N me , ch nge , aran a , N aminatha 5 2 04 Pac akhan av n , , . ar i a Kro dha y , N amo t hth u n a 1 0 1 6 , . 7 . a S a 20 d . Pa ikama u m N ndi utr , n 1 9 27 35 , , , , ’ N an divardhan a 5 Pa a Le s é 5 , . dm , 4 . a a a 54 5 5 Pad . ma ra , bh u 5 1 N r k , p , . aa 3 5 . maa , , Pa a 8 N t d s n , 7 . IN D E x . P da 4 Samavaan a S 1 5 ur h , 7 . y g utra, . P Samaika 27 4 3 1 00 1 01 37 . urity , y , , , , , Pu n e ma S i ma ik a Cari ra 1 Purn imfi s e e . t 1 06 7 . . , y , [ Samaika Paa a 1 01 1 04 . P a P a . usp uj , y l n , S ambhavan aha 5 1 t , . S ame ds hikhara 1 1 Raa 7 0 . g , 1 3 Sa Pan a 68 0 . Ra 1 02 . jkot, , miti c , Safn lin até 35 24 . ao n o . R j , 8 Samar anka P 8 a a . Ran aMa 7 . g nd p , p y osture , Samaa 1 0 35 . Ras at aa . , y g , s r Samaa Bhé van a 0 i 7 . Ra A a 7 7 . , ti r t , s r Sa aa 4 5 a ha 5 5 . Ra a Pr b . msk r , tn , m Sa vara 68 4 1 02 . Ra a Tra a 8 . tn y , , , a Sarii vara Bhavan é 1 an a a 33 7 . Ratrl bh O . J Ty g , m Sa va s ari 1 av n a 9 3 t 08. H a . , , Sa v i 2 me 6. aa as e n i 1 R 7 . y p , g , Samakt va Paris ah a i an u 26 7 0 . B aa Pad kam m . y si , y , S amama 3 o we 0 . he e 7 R c t 7 . , efle ti ns , T lv , y R o S Sani atas arn a a G nas tha eligious Instructi n eries , y y t u 5 a a 61 Re e e e 36 7 . . 7 . 7 v r nc , , n k , o d u 84 Sah aa a Pu é R t . 9 7 7 7 . ight C n c , , t n j , a 84 Safi valan a 68 R . 7 7 . ight F ith , , j , ’ ’ 4 S a1 ike s vari Maa 9 4 o we e 8 . R K . ight n l dg , t San tharaPa an n a 20 s a 5 1 5 2 80 . i abh de va . R , , , y , ’ a ari ha S an tin atha 5 2 P s a 0 . B o . g , 7 , ’ R e d t e 68 S a a 65 ul s of Con uc , Fiv , . rir , . ' S a a P n a 7 5 rir u y , ’ ad 20 23 f 4 9 9 9 arkara rabha 5 5 f . S P s . . hu , , , , S adh vi 26 as vadan aC 1 1 a t aa a . S , n s h n k , S ahaaStavan a 1 0 2 Sat kara Paris aha i y , . , ’ S a e a te s 4 6 S at ru n a a 85 6 l of d ugh r , . j y , , 8 . D E 1 23 IN X . akavas i S e t o f 3 S t han c , Origin , S atté , 7 . 2 S t h ivarak al i 1 . Sa a 37 . , ty , p ’ 1 1 adra . i 81 S t h ulabh , S atyas r . ' St ri Paris ah a 7 0 . S a a 37 . , uc , ’ a 4 62 63. S y 36. P . S ayana uny , 7 [ , tud , ’ a é 8 m . Ke vali Gu nas t harn ak S u dhar , Sayo gi , ' ’ ’ S u k a Le s é 57 . a aParis ah a 7 0 . , S yy , l 2 if s a 64 7 . 1 5 m . s a a 1 2 if . S u k [ S cripture , J in , , i ra s 05 Suk s mas amaraa Car t , a k 1 . S ect m r , p y ks mas amaraa C a S 35 64 7 6. S u v un enses , , , p 2 98 anaka 6 . bharo 87 . s th S evane Ga , , , 2 99 . a 25 6. S [ mat in at ha 5 1 . h ving, , S u , ’ 20 4 9 50 5 4 63 68, S a , , , , , i ars van at ha 5 1 . iddh , S t p , ’ a a a 1 1 0 . S a , e 4 9 . iddh Ch kr l uj Supr me Being, 3 a a . 1 S u ra an n at i 7 . iddh rth , S p , a a 9 80 . S in 7 6. S 7 , us m , , f a 9 80 . o . m S in R t 7 7 a a D u s a 7 , , esul s , Sus m , ’ a 5 1 ah . S it l an t a aS a a 7 9 . a , Sus m us m , ’ 0 8 a . a Paris ah 7 r fin a 7 . S it , S ut rak it g , , ’ a a 3 . h ila K 7 i atha 5 1 . S it rm , S uvidh n , ’ 88 afo r o , a adan aS u a 1 5 . S lok W rship , S uy g g tr , 50 66. S vadh aa 36. mell , , S y y , S a 66. 5 4 S a a 53 . p ce, v rg , , ’ 0 ’ ‘ S aa a 4 . é s a 65 r v k , S vexs o c chv , . ’ an a 1 0 1 . 4 S rft v a a n 5 1 89 94 1 0 . , Sv stik sig , , , , 8 ’ i . S ravas t a a a 1 8 1 9 85 0 . , S vet mb r , , , ’ ’ S re amsan at ha 5 1 a a 1 2 a a . y , S vet mb r C non , ’ 3 ’ 8 . 20 S ru ta a a aS . J S vet mb r criptures , ’ L e a o u r a a a Se t S teps to ib r tion the F S vet mb r c , Origin of, ' V w a a a o 33 0 . e 6 . S te n , vet mb r , ' we 24 98 99 . S , an akavas i 1 3 1 8 1 9 & C . eping brush , , S t h , , , , 24 D E 1 IN X . ’ a a Prabhé 5 5 Trin as ars a Paris aha 0 T . 7 . m , p , a aa aPra ha 5 5 - a a 84 b . T m t m , . Tri r tn , Tan dula e alié 20 aParis aha 0 v 7 . y , . Tris , h 3 4 1 6 a a 34 2 7 7 . 7 . T p , , Trut , , , ws a 0 80 a a acc ha I l l 7 . T p g , . T in , H ppy , Tas o ari 1 0 1 tt , . a a a 3 50 66 7 . T ste, , . Ud y , ' ‘ ’ l U o dari 34 a . I e a la (A 66 , j p Temple bu , . n ’ Le s é U s 32 34 6 5 7 . Tejo , 7 . ntruthfulnes , , , Te raan tha Te raan th i 1 06 U abh o a Paribh o a Pa p , p , . p g g ri aa Than an aS a 1 5 4 2. g utr , . m n , Tfl U a aa 4 9 99 n fi 32 4 l . n , , 7 7 . p dhy y , , 0 U i n a 1 if 7 . 7 . Thirst , p g , the Twelve, ’ ad Sa d 1 U as akaDa an a 1 6 02 . Thre , cre , . p s g , ’ ‘ w U as an ta M a G u 84 1 02 as th za Three Je els , the, , , p oh n a Tikh u to 1 00 a 62. . 1 04 , , [ . n k 66 U as aro 24 11 27 28 Time, . p , , , 1 00 1 0 1 1 1 D o f 9 , , 05 07 ff. Time, ivisions , 7 . , rdh valo ka 5 5 an a a 9 1 0 1 8 4 9 U , . Tirth k r , , , , , a Paris aha 0 5off U 7 . . 68 7 5 1 00n , , , , . , sn Ut s ar a 36 1 0 . 6. g , Ut s ar i i 9 82 an aa L 5 l if , 7 . Tirth k r , ist of, . p n , a Uttarfi dh a an a 20 . Im ges of, y y , aras an a 1 1 2 Tir akalo ka 54 5 Ut t 9 0 . 5 . y , , , , avai 1 o 66 Uv 7 . T uch , . , a a Y a 68 Tr n og , . a an a u a a o 5 3 V c G 69 . Tr nsmigr ti n , . pti , a l 4 2 Vac an a P a 7 Tr ve , . uny , e a n Vadha Paris aha 0 7 . 7 . Tr so , 7 , a e s 1 4 Vais ali 3 Tre sur house , . , . In dri a 65 Vais ali G o o f Tri y , . , vernment ,