Atma the Self

Author(s): Punyadarshanvijay
Publisher: Sanmarg Prakashan
Catalog link: https://jainqq.org/explore/001179/1

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ATMA
The Self Development of A Soul in Jaina Philosophy
By: Muni Śri Punyadarśan Vijayaji Pupil of Ācārya Srimad Vijaya Rāmchandra Sūriswarji Mahārajā

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ATMA
The Selt
DEVELOPMENT OF A SOUL IN JAINA PHILOSOPHY
By: Muni Śri Punyadarśan Vijayaji
Pupil of Ācārya Srimad Vijaya Rāmchandra Sūriswarji Mahārājā

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ATMĀ
The Self....
Publisher: Sanmarg Prakashan: Swe. Mu. Tapagachcha Jain Aradhana Bhavan, Pachiyani Ploe, Relief Road, Ahmedabad - 380 001.
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... ĀTMĀ
The Self....
Adhar stambha
Bombay Bombay Bombay Bombay (Bhorol Trith) Surat Bhorol Tirth Bombay Ahmedabad
1. Mehta Shantilal Harilal (Bhorol Tirth) 2. Hasmukhlal Chunilal Modi 3. Ramilaben Mahendrabhai Chimanlal Shah 4. Maneklal Moholal Zaveri
Sanghavi Swaroopchand Maganlal
C/o. Wadilal 6. Vohera Jevatial Swaroopchand 7. Shah Premchandbhai Ishwarlal 8. Smt. Kanchanben Sarabhai Shah
c/o. Virandrabhai 9. Zaveri Kumarpal Balubhai 10. Shah Joitalal Tokardas
through Shah Dineshbhai Joitalal 11. Shah Chhabildas Sankalchand Family 12. Shah Bhailalbhai Vardhilal (Radhanpur)
c/o. Shah Rajubhai B. 13. Sanghvi Maniben Manjibhai
C/o. Champakbhai 14. Shah Dalpatlal Kakalchandbhai 15. Sanghavi Shantilal Vadilal. 16. Shah Babulal Mangalji Family 17. Smt. Kanchanben Kantilal Manilal Zaveri
(In memory of Hastgiriji-Pratistha) 18. Seth Shashikantbhai Poonamchandbhai Shah
Bombay Bombay Bombay Bombay Navsari
Bhorol Tirth (Surat) (Surat) Bhabhar Umbari Patan
19. Shah Chamanlal Chunilal Dhanerawala 20. Shah Mangaldas Manchand Limbodrawala 21. Jhaveri Jitubhai Zaverchand 22. Shah Lalchand Chaganlal (Pindwadawala) 23. Shah Chandanben Kanaiyalal (Dhanerawala)
Clo. Nareshbhai 24. Sushilaben Pratapbhai Dalal 25. Salecha Ukchandji Jugrajji 26. Shah Jayantilal Atmaram
Bombay (Palanpur) Bombay Bombay Bombay Bombay Navsar
Patan Ahmedabad Ahmedabad

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.... ATMĂ The Self....
Sahayogi
Bombay Surat
Surat Bombay
5.
Bombay
Bombay Bombay
Bhandotara
1. Hemchand Motichandbhai Zaveri 2. Amulakhbhai Punamchand Mehta
Family C/o. Kumarpal A. Mehta 3. Ramnikbhai Revchandbhai Shah
(Dhanerawala) 4. Sanghavi Sohanlal Rupaji
Shrimati Nirmalaben Himatlal Doshi C/o. Shri Bharatbhai Himatlal Doshi Shri Keshavlal Dalpatbhai Zaveri
Shri Sundarlal Dalpatbhai Zaveri 7. Shri Manilal Nihalchand Shah
C/O. Ratilal Manilal Shah Shah Mulchand Dharmaji Shah Parulben Mulchand Family Shri Bhikamchandji Sankalchandji
C/o. Shah Ratanchand Fulchand 10. Shah Paruben Mayachand Vardhaji 11. Shah Manilal Hargovandas
clo. Pravinbhai 12. Smt. Jayaben Panachand Zaveri
C/o. Panachand Nanubhai Zaveri 13. Shri Deepchand Lallubhai Taswala 14. Shah Babulal Nagardas Patosanwala 15. Shah Amichand Khimchand Family
C/o. Yogeshbhai and Nikunjbhai 16. Shah Maneklal Nanchand '17. Shah Mayachand Malukchand 18. Shah Babalal Dahyalal Rokani (Juna Disawala 19. Dadia Chunilal Maneklal 20. Virchand Punamchand Dalaj! (Baplawala)
Clo. Tulsiben, Subhiben, Samuben 21. Shah Pushpaben Mafatlal Dalichand Shah 22. Charla Meghji Sangan
Charla Malsi-Khetsi Meghji 23. Zaveri Rasiklal Trikamlal
c/o. Abhaybhai
Bombay (Kailash Nagar) Jetawada Surat (Nesada) Bombay
Surat Bombay Bombay
Bombay Bombay Bombay Bombay Bombay
Alwada Adhoi-Kutch
Bombay
IV

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... ATMĂ
The Self..
Thanks to,
Smt. Mudraben Gautamkumar Nanavati
Bombay
WE ARE VERY MUCH GRATEFUL FOR YOUR VALUABLE CONTRIBUTION TOWARDS PUBLISHING THIS BOOK
AND
Wish You To CARRY ON
THIS KIND OF
SPIRITUAL WORK.
Sanmarg Prakashan

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The Selt.
INDEX
Dedication Navakār Mantra Views of Some Eminent Personalities The Unique Foreword Preface Jaina Philosophy
- Reasons and Logic
- Power of the Mind Soul Defined
- Universe and its constituents : - The Five Constituents :
- Mastery over Life and Death Atma - The Self
- Eight Chief Fundamentals : - Life-forces-Prāna - The Nigoda - Eight Main Karmic Forces - The Karmic Theory - The Cosmos - State of Human Existence - Karman - The Bhavyātmā - The Soul : Different Stages : - The Path to Salvation - Nava Tatva - No Commandments - The Nine Elements :

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.... ATMA
The Self....
- Path to Self Conquest : The Religion
- Jaina Philosophy is Timeless : - Jinagama
-Omniscient Teachers - "ARHAT" Jaina Mathematics :
- Multiplication Method : - Kala - Pudgala - Matter - Vargana
- The Eight Important Vargana Jainism - A Holistic Science Paramānu-The Karmic Particle
- Protons - Quarks
- Syadvāda The Path-Well Defined !
- Jaina Sangha - The Communion - Twelve Bhavānā - Tapa - Penance - Mārgānusāri - The 35 Rules of Conduct a few in brief :
- Ahimsa - Harmlessness. Conclusion The Climax
Appendix 1 - Bhagavāna Mahāvir : Appendix 2 - Syādvāda - Philosophy of Relativity: Appendix 3 - A Resume on Pudgala Purāvarta Kala Appendix 4 - Some aspects : Dharma Jnānā - Darsana
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www.jainebrary.org

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TMĀ
The Self.
"The time is the great consoler... The great consolation for the loss of the dead, who are gone, is to be found in thinking of the living who remain.”
In memory of my Guru and Philosopher
His Holiness
Ācārya Srimad Vijaya Rāmacandrasūrīśvaraji Mahārājā
and dedicated to Ācārya Srimad Kīrtiyasa Sūrīsvaraji Mahārāja
My Guide and Benefactor.
VI

For Private & Persorrat ose
rry

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.... ĀTMĀ
The Self....
NAVAKĀR MAHAMANTRA नमस्कार महामंत्र
नमो अरिहंताणं । NAMO ARIHANTĀṆAM
I bow to Arihantas-the ever perfect spiritual victors.
नमो सिद्धाणं ।
NAMO SIDDHĀŅAM
I bow to the Siddhās the liberated souls.
नमो आयरियाणं ।
NAMO AYARIYĀŅAṀ
I bow to the Acāryas - the leaders of the Jaina order. नमो उवज्झायाणं ।

NAMO UVAJZHĀYĀŅAṀ
I bow to the Upāhyāyās - the learned preceptors. नमो लोए सव्वसाहूणं
NAMO LOE SAVVA SĀHUṆAM
I bow to all Sādhus (Saints and Sages of the jain order) in the human worlds.
एसो पंच नमक्कारो ।
ESO PANCHA NAMUKKARO These five obeisances,
सव्व पावप्पणासणो ।
SAVVA PAVAPPAŅĀSAṆO Erase all sins. मंगलाणं च सव्वेसिं । MANGALĀṆAMCHA SAVVESIM Amongst all that is auspicious,
पढमं हवाइ मंगलं ।
PADHAMAM HAVAI MANGALAM This is the foremost.

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The Self....
VIEWS OF SOME EMINENT PERSONALITIES ON JAINISM
"In Conclusion let me assert my conviction that Jainism is an original system quite distinct and independent from all others, and that therefore it is of great importance for the study of philosophical thought and religious life in ancient India."
Dr. Hermann Jacobi, Germany. "Jainism is of a very high order. Its important teachings are based upon science. The more the scientific knowledge advances, the more the Jaina teachings will be proved."
L. P. Tessitore, Italy. "Lofty ideas and ascetic practices are found in Jainism. It is impossible to know the beginning of Jainism"
Mj. Gen. Forlong, England. "The Jaina Philosophy is a vast subject and a complete system of thought, having its theory on each subject of discourse - in epistemology, psychology, logic, metaphysics, seismology, ethics and theology. As a matter of fact volumes may be written on each of the subject so indicated."
H. Bhattācārya M.A.B.L. Ph. D. India.
"Jainas have written great masterpieces for the benefit of the world".
Dr. Hertel.
"Jainism has contributed to the world the sublime doctrine of "Ahimsa'. No other religion has emphasized the importance of Ahimsa and carried its practice to the extent that Jainism has done, Jainism deserves to be the Universal Religion' because of its Ahimsa Doctrine'.
President Dr. Rājendra Prasad. India.
“There is nothing wonderful in my saying that Jainism was in existence long before Vedas were Composed,"
Vice President Dr. S. Rādhakrisnana.

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POURVIVA
Tec
STI
Arihant Parmatma with Ashta Mahapratiharya

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SHRAMAN BHAGWAN SHRI MAHAVIR SWAMIJI

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SANGH SANMARG DARSHAK, SANGH STHAVIR, DIKSHA YUG PRAVARTAK, VYAKHYAN VACHASPATI SUVISHAL GACHHADHIPATI SWARGIYA
PUJYA ACHARYADEV SRIMAD VIJAY RAMCHANDRA SURISHWARJI MAHARAJA
JANMA :-VIKRAM SAMVAT 1952 FAGAN VAD 4 - DAHEVAN DIKSHA :-VIKRAM SAMVAT 1969 PAUSH SUD 13 - GANDHAR TIRTH
ACHARYA PAD:- VIKRAM SAMVAT 1992 VAISHAK SUD 6 - MUMBAI KALDHARMA :- VIKRAM SAMVAT 2047 ASHADHA VAD 14 - AHEMADABAD
lain Education International

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PRAVACHAN PRABHAVAK PUJYA ACHARYADEV SRIMAD VIJAY KIRTIYASH SURISHWARJI MAHARAJA
પ. પૂ. આ. શ્રી. વિજયકીર્તિયશ સૂરીશ્વરજી મહારાજ
JANMA :-VIKRAM SAMVAT 2008 MAGSAR VAD 2 BHOROL TIRTH (N. GUJ.)
DIKSHA :-VIKRAM SAMVAT 2023 PAUSH 14 MURBAD (MAHA.)
GANIPAD :- VIKRAM SAMVAT 2050 KARTIK SUD 11 SURAT (GUJ.) PANYAS UPADHYA PAD :-VIKRAM SAMVAT 2052 VAISHAK SUD 6 BHOROL (N. GUJ.)
ACHARYA PAD :- VIKRAM SAMVAT 2052 VAISHAK SUD 7 BHOROL (U. GUJ.)

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The Self....
THE UNIQUE !
Pujya Acāryadeva Srimad Vijaya Ramacandra Sūriśvarji Mahārāja was the most senior, eldest, extremely eminent and the highest authority on Jainism in the present era. He was the most revered preceptor and philosopher.
His discourses and sermons were melodious and flowed like a deep river. He kept his listeners spell-bound with rapt attention. His mastery over the subject was superb, putting forth very difficult, intricate and deep meanings of the subject and/ or scriptures in very simple and lucid terms explaining in depth making possible for ordinary listeners to understand, appreciate and grasp the essence of Jain philosophy. He would bring forth the same point twice or thrice but with different terms and tenor, throwing new lights, making it possible to get to the heart of the subject under discussion, accompanied by an instant reply without least hesitation to any query from the audience with love and humour. He carried his listeners to higher and higher spiritual heights. He was incomparable.
Even at the age of 96 he used to sit erect and in the same position for hours with boundless energy, reading, writing or memorizing old and new scriptures, fully engrossed. Always ready to compromise but never at the cost of truth or scriptural commands. He was always available to all, young or old, admirer or otherwise, believer or atheist. His saintliness inspired absolute trust, they confided in him unhesitantly their deep secrets and prayed for his spiritual guidance, made confession, accepted penance and departed with relief and unburdened heart.
He had no personal expectations or desires. He remained unconcerned whether it be great receptions and praises or oppositions and insults, he kept himself in equanimity and engrossed in studies, always pleasant and tranquil. Excellent captivating sermons and friendliness to the core, great spiritual guide to innumerable souls.
In his last moments, in spite of several heart attacks, some very severe, with acute pain, not a flicker showed on his face. He was calm and serene,

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mentally alert with his inner-strength, was in deep meditation and listening to 'Navakaramantra', till he breathed his last.
He gave three invaluable jewels:
1) Man's only aim should be to achieve Mōkşa, 'Eternal Salvation'.
2) The best way is to accept Samyama, 'Complete self discipline' (Sarvavirati).
3) It's worth renouncing Samsara, 'Worldly temporal life of births and rebirths.'
This is possible in the most precious Human existence, which is extremely rare.
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FOREWORD
The book 'Atmā : The Self' can be called a sequel to Jainism a Glimpse' for here one has an overwhelming glimpse into the entire gamut of Jaina philosophy; especially into some lesser known and abstruse aspects like Jaina mathematics, physics, cosmos, concepts of time etc. The book will certainly whet the appetite of the curious reader who will want to delve deeper into the realms of Jaina philosophy
A Jiva's journey towards Siddhatva is like walking along 'razor's edge'. One may begin with being a Mārgānusāri and reach the stage of Sarvavirati or a higher Gunasthānak; one may observe one or more of the twelve penances or reflect on one or more of the twelve Bhāvanās to progress towards the ultimate goal of Siddhatva. The reader will find here the rules of Mārgānusāri or the twelve penances or the twelve Bhāvanās explained in a simple language.
Munishri Punya Darśan Vijayaji has put in a tremendous effort to present the abstruse in a simple manner with the use of charts and tables. He must have faced great many difficulties in searching for the right synonyms as there is no standard terminology, but more or less he has succeeded in his effort.
MA.Eny, L1,484 tare. Smt. Kamal Shah

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.... ATMA
The Self....
PREFACE
This is a small attempt to introduce readers to Jainism. A Christian devotee from West Germany had sent a few queries regarding Jainism. I was asked to prepare notes to explain. My previous contacts with missionaries and study of Old and New Testaments were useful. The notes ‘resulted in the form of a booklet 'Jainism a Glimpse'.
I am neither a writer nor a scholar and my study of Jainism is comparatively limited.
During regular visits by foreigners to pūjya Ācārya Srimad Vijaya Rāmacandra Sūrīśvaraji Mahārāja, I was given the opportunity since last few years to interpret in English the replies to visitor's queries. The response to Jainism a Glimpse' and visitor's quest with inquisitive feelings, had emboldened me to make a small contribution in the form of a treatise - Ātmā - the Self', in which some other subjects are also referred to.
A Jaina by birth, I knew practically nothing about Jainism. I spent three and half years in prison during India's freedom struggle, about twenty five years in 'National Village Development Programme' along with Gāmdhiji Pandita Nēharu and others and as honorary - member secretary, Khādi and Village Industries Commission, Government of India. I had to visit several foreign countries and most of India as part of my work, where I came across areas of heart-rending poverty, utter ignorance and deep superstitions.
I also got many opportunities to listen to discourses and lectures of very eminent religious preachers and preceptors of different religions and also of political leaders. I believed in one Supreme God and left everything to fate. My father and three brothers began life with a small business, led to industrial estates. Fate gave us all, and its ups and downs also.
It was fate which took me and kept me (during my prison days) in dark dungeon with solitary confinement, without any extra clothes for eighty-six days (against all international conventions) by the British Government. The unprecedented pains, sufferings and mental tortures which practically drove me crazy, even to the extent of contemplation of committing suicide. But
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at this critical juncture I remembered the pledge I had given to my mother in childhood to chant 9,00,000. 'Navakāra - Mantra' (Jaina hymn), which I had not yet fulfilled.
I started the Hymn in rhythm, the deep concentration resulted in complete peace of mind, all worries and tensions disappeared.
Non-violence and civil disobedience was a part of fight against the British Government, not against the British people. Hence there was absolutely no ill-feeling or hatred towards them.
It was here in the dungeon, the Jaina philosophy that “re-birth and sufferings are the result of one's own deeds committed in previous lives, one must bear them willingly” helped me considerably. I then felt at ease.
After my release I became engrossed in 'village-work', to help the needy and the poor, the old and the invalid. I felt it was a service to God and considered this, to be true religion. In course of time by a sheer good-luck my work brought me in direct touch with the most eminent and highest authority on Jainism, His Holiness Ācārya Srimad Vijaya Ramacandra Sūriśvarji Mahārāja and I got a chance to listen to his discourse in a simple but forceful language touching the inner-most core. It gave me a new vision, new outlook and a new goal.
The Real Service : A New Vision
"Treat all living beings as equal to thyself, from the highest to the lowest form with love and reverence whether it be in a clod of earth or a drop of water or a spark or a wisp of air, each contains countless invisible bodies. This is the real service to the Supreme Divine," i.e. Ātmā - The inner Self (New outlook). The soul when it becomes pure, devoid of all passions and desires, attachment and aversions-achieves 'SiddhatvaGodhood'. (New vision) Within a short period Ācāryaśri with his love and grace and making exceptions enunciated me at the age of 73 as "Sramaņa" -a Jaina Monk
I have completed thirteen years. I have never experienced such peace
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and contentment of my mind and inner-self in spite of the rigours of a Jaina Monk. I must confess that even with the discourses and studies, my knowledge of Jainism is a mere drop in the ocean. Jainism does not belong to any particular sect or fixed dogmas. It emphasizes equality of opportunities to achieve freedom and spiritual perfection, high born or lowest form of life. It is a vast philosophy of thoughts.
It is invaluable to all, whatever religion one follows, with spiritual understanding and practice, the Soul can achieve the "Zenith" of Spiritual Glory" (New Goch Goal.
We have to face death, someday, leaving everyone and everything behind. With control over desires and reduction, restraint on our needs, with love and reverence for the life of all living beings, we ca. face death anytime, anywhere, with equanimity and with confidence that the "Soul" is immortal. It is only the outer shell (body) that will perish, and the soul will acquire a new body.
With a keen desire to share my experience of a beginner, with readers, I have consented to write a brief note, which indicates only some of the salient features. The aim of this small book has been just to create interest in readers in the study of Ātmā - The self in Jaina philosophy. If a few of the readers sincerely accept the path, I will consider my work as fulfilled and thus will be a help to me towards my goal.
This treatise has been prepared on the basis of discourses of Pūjya Ācārya Srimad Vijaya Rāmacandra Sūriśvaraji Maharaja, and Pūjya Muniśri Kirtiyaśa Vijayaji Ganivara and with my very limited knowledge of Jainism.
I wish to express my gratitude to Pūjya Muniśri Kirtiyaśa Vijayaji Ganivara for giving me the facilities to go through "Lokaprakāśa, Jiva - Vicāra, Karmagrantha, Adhyātmasāra, Navatatva Prakaraña, Sambodha Sittari, Yogaśāstra, and also attend to his important discourses and in addition... the following English publications on Jainism for perusal, 1 have benefited from the comments and for which I am grateful.
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1. Jainism by Herbert Warren, London. 2. What is Jainism? by Vasamtlāla kāmtilāla Bombay. 3. Cosmology, Old and New by Prof. G. R. Jaina (applied physics -
Gvāliyara). 4. Karmic Doctrine in Jainism by Helmutt, (Berlin University) Germany. 5. The Philosophy of the Jainas by H. Bhattācārya, Calcutta. 6. Jainism and Modern Science by Munisri Nagarājaji 7. The Jaina Declaration on Nature by L.N. Simgavi, Wembley, England. 8. The Scientific Foundations of Jainism by Prof. K.V. Maradiyā.
My profound gratitude to Shri Rajesa Ostvāla (now muni Ratna Yasha Vijaya) and Smt. Zarnāben G. Pandā who patiently wrote and re-wrote my various drafts along with constructive comments and prepared graphs to make this treatise presentable.
Muni Punyadarśana Vijaya
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JAINA PHILOSOPHY
The Development of the Soul in Jaina Philosophy
The Jaina philosophy is a vast subject and is a complete system of thoughts. This is a very small attempt to introduce to the readers the barest outline of one of the subjects 'Atmā - The Self' in the Jaina Philosophy. We see and welcome the revival of faith everywhere. People across the continent, including the societies dominated by materialistic impulse and even the ultra radical sections have begun to turn to religion as the way out of the twentieth century's tensions and woes. The revival, in act, cuts across the barriers of religion and creeds. This will give the reader an idea of the extensiveness of the domain of the Jain thought as also the importance it occupies.
ATMĀ The Self....
According to the Karmic Doctrine of Jaina, in a fraction of the vast infinite, pure, absolutely empty space (Alōkākāśa) exists Cosmos (Universe) which though indeterminable is of a limited dimension (Lōkākāśa). .
It has no beginning and no end. It is everlasting and imperishable. It is uncreated and is subject only to its own laws (Lōkasthiti).
The Cosmos consists of six (1 + 5) 'Basic Reals' everlasting imperishable Substances (Dravya) which pervade the entire cosmos, are the following
1) Jivāstikāya: The Soul - possesses consciousness and intelligence with infinite qualities - attributes.
2) Pudgalastikāya: Matter. Subtle indivisible unit (Paramāņu) can unite itself with several others or groups and / or get separated under certain law. The assimilation and separation creates Karmic Energies.
Jiva and Pudgala are active substances, the remaining are passive.

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3) Dharmastikāya: Ether Motion media, for Jiva and Pudgala, as water is to the swimming fish.
-
4) Adharmastikāya: Medium for Rest - Electromagnetic Rest.
5) Ākāśāstikāya: Space - Receptacle of things.
6) Kāla : Time - Real, Absolute and Apparent.
The Pudgala has shape and is visible while the remaining substances are invisible and without form.
The fusion of Soul with Matter results in various factors of individuality, cycle of birth and death, type of existence (Gati), continuous wanderings in the temporal ocean of life (Samsāra).
Reasons and Logic:
The Jaina Philosophy has pondered over every subject right from the atom to the universe and that Philosophy has stood the test of different schools of logic.
The facts discovered by science are never absolute and they are replaced by later researches and discoveries - "Essence of soul, who am I? where have I come from? and what is my goal, are most important and difficult questions of life. Every philosophy of the world is developed in response to these three poignant questions". A little thought convinces us that there are two answers to these very confronting questions, one is that you are eternal living entity in its essence, which moves in different forms and body according to deeds, good or bad and that your sole aim is the achievement of salvation - Mōkṣa. The other answer is that before and after "the present life of this earth you were and will be nothing". This brings us to the question whether the east is inclined towards the west or the west towards the east.

Plato (one of the first philosophers in the western part of the world) has observed that, "All the substances of the Universe are dialectical and so death after life and life after death is inevitable" (The History of Western Philosophy).

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Socrates and Aristotle had strong faith in Rebirth.
The deliverance of the Soul (Ātma) from the clutches of Karman is possible through the eradication of the physical cause and make manifest his own innate capabilities. The annihilation of the Karman, the released Soul attains Eternal Salvation. Spiritual Splendour of Masterly Perfection.
Salvation is to terminate the cycle of Birth and death and reincarnation, when the soul is finally liberated to eternal bliss and infinite knowledge. The individual has to achieve his own salvation by "Right Faith, Right Knowledge and Right Conduct."
Right faith and right knowledge usually go together. One should have faith in one who is a spiritual climax of positive dynamism, who is "Arhat". Right Faith means, therefore the Faith in the Omniscient Teacher - "Arhat".
Right conduct prescribed by Jainism is very difficult to observe. But if you have "Right Faith", right behaviour will come in the natural course. "Right Faith" is the aspiration which is the highest in case of Jaina monks, and right conduct is born out of aspiration and it is also the highest. Therefore Jainism puts stress on "Right Faith". "Right Knowledge" is a bridge between "Right Faith" and "Right Conduct".
Notwithstanding these aids, however, the individual must ultimately find the truth for himself.
Power of the Mind :
The mind is a reservoir of numerous powers. By utilizing the resources which are hidden within it, one can attain any height of success in the world. If the mind is trained, made one pointed and inward, it also has the power to penetrate into deeper levels of our being. It is the finest instrument that a human being can ever have.
The Questions are:
1) "Who am I?" 2) "Where did I come from?"

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3) "Where will I go ?"
"What is the true nature of my Inner-Self and what are the inherent attributes ?"
5) "Why am I imperfect?" (Why are there good people and bad ones?) 6) "What can I do about my imperfection ?" 7) "Is there a path of purification to attain the status of pure self?" 8) "Am I competent to follow the path ?" 9) "If I can, why do I not put it into practice ?"
Means of redemption are within oneself, (not out side). One must be an honest seeker to find it.
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ĀTMĀ
SOUL DEFINED
There are many different opinions regarding "Atma-Soul-Spirit," its creation- cause-reason- motive and the final stage. According to beliefs and convictions, to mention a few briefly :
The Self....
There is a belief that it is a creation of five subtle matters, the Earth, Water, Fire, Air and Space, and at death the soul disintegrates itself. The other belief is that the soul exists only for an instant and a new one replaces it, leaving behind continuous chain. It is not the same soul.
There also prevails a view that all souls are parts of God and the ultimate end will be the assimilation with God. Yet another view insists that the soul permanent without any change. What is visible all around us is nothing but illusions.
Some believe that all actions, deeds are according to God's wishes and desires, and consider themselves only as instruments. While some believe only in destiny.
A vast multitude of people believe God to be the creator. He has created everything, the universe and all its contents including the living-beings. After death he or she will be sent forever to eternity in heaven or hell according to his or her good or bad conduct.
Jainism believes in God, but not as a Creator. It is the state of existence, of 'Paramātmā' - pur effulgence divine. From beginningless past infinite number of souls have achieved and will continue to achieve the pure natural state. A theory which makes each individual master of his own destiny, holds out immortality for every living being, visible or invisible, and insists upon the very highest rectitude of life upto final perfection as necessary means to permanent happiness now and hereafter forever.

Jaina Spiritual leaders live in flesh on earth as ordinary human beings. When purged of all the infatuating elements of anger, hatred or other passions, they attain the state of pure soul, leading to final beatitude in life and everlasting omniscience. Only thereafter, the Religion is propounded by the

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.... ATMA
The Self....
"Omniscient Teachers" (Jaina Arhat). At the end of their life span, the Soul (leaving the body) attains the pure natural state of existence in ever-lasting Spiritual Bliss, (the "Mõksa") i.e. "Siddhatva" (Godhood). All Souls attaining "Siddhatva" are equal in all respects and they have their own individuality.
According to Jainism the universe, the Soul, and the matter are beginningless, everlasting, permanent. No new soul or matter is created or destroyed but have continuous modifications, e.g. a soul enters a mother's womb, creates a body-passes through various stages of childhood-young age - adulthood - oldage and death. The soul leaves the body and migrates to a new body, according to his conduct and deeds. The soul is immortal.
At the end of the 18th century Antoin Laurent Lovoisier, known as father of modern chemistry had laid down the principle that in the universe nothing is lost, nothing is created, every thing is transformed.
THE JAINA THEORY OF TRIPADI
"Utpada"
"Vyaya"
"Dhrouvya"
Emergence
Annihilation
Permanence
Creation
Destruction
Imperishable
Universe and its constituents :
The basis for the constitution of the cosmos lay in the basic substance called Dravya or Reals in the Jaina Holy Scriptures. Every Real has three characteristics, Creation (emergence), Destruction (annihilation) and Permanence (persistence) "Utpāda, Vyaya and Dhrouvya" with infinite qualities and sub qualities. It means that every substance possesses the quality of permanence (Dhrouvya) generatio 7 (Utpāda) and decay (Vyaya) as modification of itself.
In order to clearly understand the characteristics of Dhrouvya, we may

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ĀTMĀ
The Self....
take an example of gold bangles broken and made into a necklace with the same gold, the substance persists (Dhrouvya), bangle is destroyed (Vyaya) and necklace is created, (Utpāda). Every material object in the same manner is changing constantly. Yet the basic attribute (Guna), essential character, remains forever.
The Five Constituents :(Karana)
There are five major constituents 'Karana' (causes, motives, reasons) for changes or modifications and different states of the soul : 1) Bhavitavyatā (Destiny). 2) Svabhāva (Nature) 3) Karma (Act, Karmic Energy) 4) Kāla (Time) and 5) Puruşārtha (Efforts- Endeavours)
At a time one of these becomes main in importance, the other four remain subsidiary, yet are complimentary to the main. 1) Bhavitavyatā : Fate - Destiny. The most important factor for the
soul to migrate from "Avyavahāra Rasi" (Non active division), the invisible Nigoda where a single body is for infinite souls, to "Vyavahārā Rāśi" (Active division), where each soul has an
individual body. 2) Svabhāva: Nature - Essential qualities of persons or things, e.g.
fire burns - goes upward, water cools - flows downward, Soul is conscious, sentient and is of three types. (a) Bhavya : possessing emancipative nature. (b) Abhavya : not possessing emancipative nature. (c) Jati Bhavya : possesses emancipative nature yet his destiny will
keep him in the invisible Nigoda (non active division) for eternity. 3) Karma : Act - Karmic Matter. The fusion of Soul with matter,
continuous process of assimilation and separation creates Karmic Energies, leads to cycles of birth and death in four types of existence - happiness and miseries, obscuring the attributes of the soul.

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ĀTMĀ
The Self....
4) Kala: Time-operative time - ripening time - and its connections with other constituents.
5) Puruşartha: Efforts endeavours. The soul tries to restrain or discard the Karmic Matter and to travel the path to eternal salvation. Mastery over Life and Death:
-
You are the architect of your own destiny. Death and Birth are merely two events of life.
"Every one desires the fruits of religion, the happiness,
but does not follow religion.
No one wants the fruits of sin/miseries,
11
but commits sin joyfully without remorse.'
Life is dear to all. It may contain misery as well as happiness. Everyone wants happiness, but no one wants misery. Misery is the result of sin. For happiness one usually thinks of wealth as the only means, willingly accepts back-breaking hardships and relentlessly works night and day throughout the life to acquire wealth, even stoops low to lies, thefts, deceits, faithlessness, cruelty, etc; thus goes on accumulating sins. Unseemly desire for wealth, happiness, greed, pride and exceeding grief at the loss and/or failures - lead to a series of sins.
Material happiness is not possible without causing pain, hurting, damaging, oppressing or destroying other living beings. Craving for material happiness is the root-culprit for sufferings. One has to realize that the sufferings are part of the old act (fruits of previous acts). To suffer is the repayment of the debt, to suffer grudgingly is equivalent to the creation of new debt, replacing old. But to suffer willingly with understanding will wipe out many other sins (debts) simultaneously.
You have forgotten your essential nature and that is the cause of your sufferings. When you become aware of this, you are liberated.
-
Man (human) is his own creator of weal or woe, happiness, contentment or pain, misery, sufferings, etc. and only he can attain Eternal Bliss and enjoy incomparable, indestructible, supernatural happiness of salvation with infinite knowledge and energy-"The Siddhatva-Godhood".

8

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.... ATMĀ
The Self....
ĀTMĀ - THE SELF (The Evolution of the Soul)
This is only a fringe of one of the Doctrines of the Jaina Philosophy. Atma - The Self (soul) is from the beginningless time (Anādi). It possesses consciousness and intelligence with infinite inherent attributes. It is existent and eternal, formless, of the same extent as its body, maker of its own destiny, has the power of feeling, is conscious, has bondage and emancipation (salvation). It longs to be purified.
Eight Chief Fundamentals : 1) The faculty of omniscience (Kēvala Jñana). 2) The faculty of undifferentiated cognition, perception (Kēvala
Darsana). 3) Eternal Bliss (Avyābādh Sukh). 4) Possession of complete religious faith (Samyaktva) and an
unreproachable moral conduct (Samyak Caritra). Pronan 5) Possession of eternal life (Akşayasthiti). 6) Complete formlessness (Amūrta Agurulaghu). 7) Complete equality in rank with others (Agurulaghu). 8) Unrestricted infinite energy (Ananta Virya).
All these attributes and others belong naturally to every soul (but are obscured). The soul is eternally infected by matter. His union with "Karman" has no beginning and is covered with impure Karmic Varganā (divisional groups of Subtle Atoms of Matter) e.g. similar to impure gold in a gold mine. The souls are of two kinds : (A) The formless soul free from body or Prana (life-forces) which remains eternally in the pure self-illuminating (liberated) non-physical state with infinite knowledge and bliss. (B) The soul with form or body possesses Prāņa. It is non-permanent and has continuous changes in its form (non-liberated).

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.... ĀTMĀ
The Self....
Life-forces - Prana :
The soul (Jiva) is immortal, when the life-span is over, it leaves the body and takes a new body elsewhere, but the soul with form or body, possesses Prana or life-forces. There are ten life-forces. They are (the five-senses of) (1) Touch (II) Taste (III) Smell (IV) Seeing (V) Hearing, (VI) Bodily force (VII) Force of speech (VIII) Force of mind (IX) Capacity of respiration and (x) Duration of life. (The number of forces varies in different types of living beings. Destroying, hurting, damaging and obstructing any of the life forces in any manner, even in thought or in a dream is violence (Prāņātipāta)
The Nigõda:
At the very bottom of the scale comprising the lowest form of life, are sub-microscopic souls which possess only one sense, that of touch. They are so tiny and undifferentiated that they lack even individual bodies. One body (called Nigoda) contains infinite (Ananta) number of Souls. They live in a "Single Infinitesimal Body", in a continuous cycle of births and rebirths. They have the shortest life-span of "256 Avalikā" (5825 Āvalikā per second). There are countless number of bodies in a (Nigoda) G'ubule and countless (Asankhyāta) invisible Globules pervade the entire cosmos. They are in “Avyavahāra Rāśi" (inert-non-active division) for beginningless and endless time (Anādi Ananta).
All the souls in the Cosmos (except liberated souls) are in two separate classes of Avyavahāra Rāśi (non-active, passive division) which consists of Anantānant Souls (infinite power to infinite), while Vyavahāra Rāśi (active division, dynamic, practical) has Ananta (Infinite) numbers of souls and is only a fraction of Avyavahāra Rāśi. There are visible Nigoda Globules in fungus, root vegetables like Potatoes, Onions, etc. Large number of globules will occupy only a pin point space.
The moment a liberated soul attains "Siddhatva" - Godhood - Puresel it migrates to "Siddhaloka" - The Eternal Region. According to Cosmic Law another soul with “Bhavitavyatā" - Fate (+ Kala - whose time is overde) transmigrate from. Avyavahāra Rāśi Division to Vyavahāra Rāśi Division,

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.... ĀTMĀ
The Self....
where (except Nigõda) each and every soul has its own individual separate body. Thus the number of souls in the Vyavahāra Division always remains constant Lõkasthiti (Universal law).
No new souls or matters (Pudgala Paryāya) are created or destroyed. It is self-existent and eternal, having neither origin nor annihilation, only modifications (Paryāya). .
In spite of the changes undergone by its component parts, it retains its essential character. Through modifications and relations in which they (soul and matter) stand towards one another, they produce multifarious world processes. The continuous process of assimilation and separation creates "Karmic Energy". The fusion of soul with matter results in the production of forces (eight major) which obscure knowledge and other attributes of Soul.
Eight Main Karmic Forces (components) (A) Ghāti Karma = Most destructive (four types)
1) Jñānā Varaniya = Obscures knowledge (5 kinds). . 2) Darśanā Varaniya = Obscures perception (9 kinds). 3) Māhaniya = Ignorance - Delusion (28 kinds).
(a) Darśana Mōhaniya = Deluding faith - insight.
(b)..Caritra Mohaniya = Obstructs right conduct. 4) Antarāya = Energy Obstructing (5 kinds). (B) Aghāti Karma = Secondary Nature (four types). 5) Vēdaniya Karma = Causing the Feeling of joy or grief (2 kinds).
(a) Sātā Vēdaniya = Causes pleasure.
(b) Aśātāvēdaniya = Causes pain. 6) Nāma Karma = Causes physical attributes (103 kinds). 7) Āyu Karma - Determines the duration of life span (4 kinds).
8) Götra Karma = Destines family surroundings (2 kinds). Atma-the self entering the active division is now on the forward move acquiring new bodies and discarding old in different 'Gati (state of existence)

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.... ĀTMĀ
The Self....
and 'Jāti’ (class of being) from one to five senses to which one belongs (see note). The immobile bodies (Sthāvarakāya) i.e. earth, water, fire, air and vegetation (plants, trees, etc.), have only one sense i.e. touch and mobile bodies (Trasakāya) i.e. viruses, bacterias, worms, insects, flies, birds, fishes, marine creatures, animals etc. have two to five senses, and undergo countless births and deaths. (ref. chart after pg. 30)
The passage of the soul through the Ascending and Descending state of existence is due to the acquisition and annihilation of Karmic Energy, increase and decrease in the merits and demerits caused by his actions/ deeds good or bad, committed either due to ignorance, attachment and aversion (hatred), followed by impure desires, passions, greed and egoism or contentment, straight forwardness, magnanimity, charity, piety, etc.
The Karmic Theory:
(The doctrine of moral causation)
By threefold activity of body, speech and mind these Karmic particles rush towards a soul and bind it. Influenced by a particular act, they obstruct a certain capacity or faculty of the soul - (Prakrti). They obstruct it for a certain period of time (Sthiti). Their effects have different degrees of intensity, (Rasa). They have a certain fixed quantity (Pradeśa).
When a soul indulges in perverse tendencies like attachment, aversion, anger, ego, deception, greed, lust, etc., due to ignorance the subtle atoms of Karma, which cannot be experienced by any of the five senses, flow in of their own accord (Āśrava) and stick into Soul's space points forming a Karmic body around and imprisoning the Soul (Bandha-bondage).
The Samsāra:
The Soul remains entrapped in the cycle of births and deaths for an indefinite period depending upon the Karmic effects from time to time. It undergoes pleasant and sad experiences of happiness and unhappiness, suitable and unsuitable, bearable and unbearable. This is called Samsāra'the ocean of temporal life. The ocean is of four 'Gati' state of existence consisting of (A) Bādara and Suksma' (visible and invisible) (B) 'Trasakāya and Sthāvarakāya' (mobile and immobile) bodies.

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.... ĀTMĀ
The Self....
The Cosmos:
The Cosmos is divided in three sections, 'Adho lōka' (lower) 'Urdhva lõka, (upper) and 'Tircchālāka' (central) with four 'Gati' (existence) :
1) Tiryanca Gati = Animal/Vegetation life. 2) Naraka Gati = Hellish beings. 3) Dēva Gati = Heavenly beings, Angels. 4) Manuşya Gati = Human beings. 1) Tiryanca Gati = Lower forms and sub-human beings, consists
of Sūkşma, (invisible) in the entire universe and Bādara (visible)
and others in specific places. 2) Naraka Gati - Infernal beings in the Adhölöka; lower division
of cosmos (except the upper layer of nether regions for Bhavanapati - Vyantara - the lower celestials) consists of seven successive descending subterranean regions, the seven Hells
with numerous sub-divisions. 3) Dēva Gati : Celestial beings are in the Ordhva loka. (Jyotisa
and Vaimanik celestials are in the upper division of the cosmos which consists of several Heavenly Abodes, one above the other with numerous sub-sections. Bhavanpati and Vyantar
celestials are in the nether regions i.e. Adholoka. 4) Manuşya Gati : Human beings. In the Tircchālāka; the centre of
the Cosmos consists of innumerable worlds and oceans each encircling the other, doubling in size, stationary and moving suns, moons, stars, planets, etc. The Manuşyaloka is limited to only two and half (2 1/2) Dvipa- worlds in the centre of Tircchālāka with moving suns and moons etc. (Our earth forms a small portion in the southern part of 'Jambūdvipa' (refer chart) - the centre world.
Jambūdvipa-Central World The Central region of Cosmos is one rajju in diameter and consists of innumerable dvipas (Worlds) and oceans each doubling in size, and encircling one-another. Human existence, a total of 29 digits is only in the first 21/2 worlds namely Jambūdvipa, Dhātakikhanda and Puşkarāvarta dvipa (half) and it is infinitesimal compared to infinite living beings in the Cosmos.
13

Page #36

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Page #37

... ATMA
The Self....
D Trasa Region-Limit for mobile being 14 raju in height and 1 Rajju in width
-E Siddha Shila Supreme region
for liberated souls.
-B Upper Region-No of heavenly Abodes for celestial beings in ascending order fron. Central
YG COSMOS SPACE
19
F PURE SPACE
*A Central Region innumerable
worlds & oceans each surounding other.
C Lower Region Seven hell 7 rajju in height
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lodin10011

Page #38

.... ĀTMĀ
The Self....
There are two units in Ghātaki Khanda and two in Puşkarāvarta dvipa practically similar but bigger than Jambūdvipa.
Jambūdvipa divided equally
in South and North South
North
Situated at | Type of life Dēvakuru 111 Uttarakuru Central half circle A-Eternal
12
Mahāvidēha (East)
Harivarsa
3
Mahavideha,16 Vijayas | D-Eternal (West)
in each Ramyaka in between two B-Eternal
upper mountain ranges.
Himavants
4| Hairanya
in between two / C-Eternal lower mountain
ranges.
Bharata
5
Airavata
Extreme South North
A to F (TimeCycle ref.pg.40)
At times the soul also passes through the Heaven as Celestial being with all the happiness or through the Hell as an Infernal being with continuous, incomprehensible pain and tortures or as a Human being/Sub-Human being (even to Nigoda), subjected to longevity and intensity according to natural and mathematical process.
Even though Dēva-angels-Celestial beings with subtle, astral bodies with a life span of countless years (minimum 10,000 years) enjoy the most pleasurable and happiest conditions, their status and material benefits throughout remain the same. They are envious of others, who have higher standard due to more merits (Punya), which leads to anger and discontent. They are full of infatuations, rarely think of future births and thus squander away accumulated merit (Punya).
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The infernal beings in hell (also of min. 10,000 years' life) are subjected to tortures and pain. Their worry is only about avoiding tortures. The subhuman, vegetation and other states of living beings do not know what is tomorrow or did not know what was yesterday, whether of one sense or upto five senses, they are after food and their survival is at the mercy of others.
17
ĀTMĀ
State of Human Existence :
There are three major divisions:
(A) Asañjni Sammurcchim Manushya: human beings without mind, invisible, spontaneous, innumerable, come into being (48 minutes after disposals) in bile, phlegm, urine, mucus, blood, semen, in a corpse, in impure places (very short life span). They are countless (Asankhya).
=
The Self....
(B) Garbhaja Manuṣya: with mind, subtle invisible beings come into being at the union of a man and a woman. At a single union, between 2,00,000 to 9,00,000 'Garbhaja', with the exception of one or two the others perish and in addition countless Sammūrcchima and other living forms are crushed.

(C) Human being fully developed mankind enjoys an infinite advantage over all other existences. As Human beings only, can attain self-discipline-renunciation and thereby acquire salvation hence it is most precious. A 'Jiva' soul must be reborn in this human state, in order to be saved, liberated and to achieve eternal salvation, emancipation, the supreme goal.

Page #40

ĀTMĀ The Self....
Karman:
Unnatural and immoral desires, impulses and promptings are the creation of five senses (Visaya) and the sixth the inner mind (Mana), born out of ignorance (Mōha), delusion and false belief intensified by passions - (Kaṣāya) A) attachment (Rāga), B) aversion (Dvēṣa) in thought, word or deed. Aggravated by anger, pride, deceit and greed (sub-divisions) further fortified by Lesya, (see Note) results in cruelty, injury to visible and invisible beings, selfishness, cruelty, immorality etc., bring about Karman of Sin or Woe (Papa), but with Right Knowledge, Right Faith, Right Conduct with love, compassion, non-injury, charity, chastity, contentment and renunciation Merit or Weal (Punya) is brought about, through the Law of Cause and Effect, or 'nature does the rest'.
Man (human) is his own creator or the creator of weal or woe, happiness, contentment or pain, miseries and sufferings, and only he can attain Eternal Bliss.
People in general are materialistic, they think there is no past or future, only the present and void after that: They toil endlessly, suffer hardships
FOOTNOTE:
Lēśyā = State of Mind.
Lēśya = Result of the (Yoga) activities of thought, word or deed together with (Kaṣāya) passions. The passions accompanied by six Leśya result in four divisions of 'Karmic Energies' 1) species - types (Prakṛti) 2) duration (Sthiti) 3) intensity (Rasa) 4) degree - quantity (Pradeśa).
1)
2)
3)
Kṛṣṇa Leśyā (black): The hostile, pitiless, cruel, barbarous, impious man, who has bad tongue and who takes pleasures in torturing other beings has a black Lēśya.
Nila Leśyā (dark): The fraudulent hypocritical voluptious man has a dark Lēśyā. Kāpōta Leśyā (grey): The thoughtless one, who in all his actions does not weigh the evil and wrathful has a grey Leśyā.
4)
Tējas Lěsyä (fiery red): The prudent, who stops the influx of new Karma, the liberal, honourable one, who has a friendly mind towards religion, has a fiery red Lēśyä.
Padma Leśyā (lotus pink): The compassionate, bountiful, studious, intelligent one has a lotus pink Lēśyā.
5)
6) Sukla Leśyā (white): The pious man, who performs good deeds, and is possessionless and impartial, has a white Lesyā.

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... ĀTMĀ
The Self....
with the sole aim of acquiring pleasurable life and happiness of the 'Body', forgetting or ignoring that there is an 'Immortal Soul' - 'Self' within, quite separate from the ever-changing, disintegrating bodies, that will be destroyed, buried or consumed by fire, once the soul leaves the body, what remains in the grave is only the outer physical shell of the dynamic Soul. Death signifies the departure of the immortal Soul migrating for a new body elsewhere, empty handed-alone.
For acquiring material gains, happiness and greed or to avoid pain and miseries, they indulge in perverse tendencies, even resort to deception, fraud, lies, exploitation, violence, etc. Their daily visits to spiritual centres of worships, practising all the rituals, even fast, penance, confessions and prayers with the aim of acquiring more and more worldly materialistic pleasures, all these are against the principles of Jainism. It is against the 'Tenet'. It is sacrilege.
Even his donations to the charity are for fame or glory. There is merit to a small degree in these but done with the selfish ulterior motives results in disastrous future lives of pains and sufferings. One throws away by misuse of the most precious existence, excellent and extremely rare opportunity of eternal salvation one gets in the endless cycle of wanderings in the ocean of worldly illusion (Samsāra).
The Bhavyātmā - The Joumey:
The Soul who has the capability of salvation, the one whose time is ripe-due (in the last Pudgala Parāvarta Kāla) initially becomes spiritually slightly inclined, towards religion. With gradual increase in self dedication, faith, charity, love, fellow-feelings, compassion, reduces wants, controls desires, etc; results in acquisition of spiritually higher 'Gati' and 'Jāti'. He has reverence for all living beings, visible or invisible, mobile or immobile, regards every soul equal to his own, treats it with utmost care and sympathy, with equanimity (Samvar) and confidence, now he realizes who am I? - A Bhavyātmā

Page #42

.... ĀTMĀ
The Self....
Then he acts on four Bhāvanās (feelings) :
i) Maitri : Amity: to develop a feeling of amity towards all beings. ii) Pramoda : Appreciation : a feeling of appreciation towards the
meritorious. iii) Karuņā : Compassion : a feeling of compassion towards those in
misery. iv) Mādhyastha : Equanimity : equanimity in instructing those who
have lost the true values and are averse to suggestions." . He visits the temple regularly, before entering, he sheds off all impure, unclean thoughts and thoughts of worldly material life. He enters and with a steady gaze on the Pratimā (The Image), which has been anointed by an Acārya (Leader of the Jaina Order)with the Eight Fundamental Attributes, (Ref. pg.9) which the pure soul has achieved, -"The Spiritual Zenith" (Siddhatva). Offers his prayers and rituals and opens his heart, makes a clean breast and with complete surrender asks for forgiveness. With an ardent desire he prays for His grace through the medium of the Pratimā, the strength to help him to, annihilate the Karmic forces (Ref.pg. 11) and achieve not a heavenly life, which is only a passing phase but the Eternal Salvation and be one equal to him.
Now he has faith in six initial Tenets : 1) The Self exists. 2) The Self is immortal. 3) The Self is its own doer. 4) The Self experiences the results of his own deeds - good or bad
through the body. 5) The 'Mökşa' exists. 6) There is a path to 'Mõkşa'.
The soul sallies forth and finds True Religion - Right conduct. The FOOTNOTE : Pratima : The Images are of two kinds : Siddha - Supreme Divine and the other Arihant Omniscient Teacher - arhat who at the annihilation of four Ghāti Karma (most destructive forces) acquires omniscience and twelve other special attributes as Tirthankaraarhat.
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For Privaté & Personal Use Only

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.... ĀTMĀ
The Self....
individual with self-control, concentration and more advanced form of mental and moral discipline, develops more and more unimpeded activities of the
immortal self (Nirjarā). With 'Puruşārtha' (efforts-endeavours) gradually , advancing He:
1) Practises equanimity. 2) Fasts on specific religious days. 3) Maintains purity of diet and restriction on varieties. 4) Keeps continence by day. 5) Achieves complete continence. 6) Restricts activities. 7) Withdraws from domestic supervisory activities.
8) Finally reaches severance of family-ties, leading towards Complete Renunciation in its totality. When the Karman is entirely annihilated, the soul released from all matter, acquires 'Siddhatva' - 'Godhood'. The emancipated - liberated soul attains/achieves the eternal, indestructible, the all powerful and illuminating state of 'Pure Self', enjoys infinite bliss and self beatitude, the Zenith of 'Spiritual Glory', ascends to the summit, close to the border. The magnificent region ‘lşad Pragbhāra' (the fifth gati) where the blessed settle down permanently into all eternity and enjoy incomparable, indestructible, super-natural happiness of salvation with complete equality in rank.
The Ātmā becomes 'Paramātmā' the Supreme Divine. The Soul : Different stages: One who has known Ātmā knows everything.
- Ācārāmga Sūtra
All souls are beginningless, immortal and are impure.
Souls are of two kinds :
i) Mukta - liberated. ii) Samsāri - non liberated.

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.... ĀTMĀ
Liberated Soul: It means liberation from births, old age, deaths, fear, misery, hunger, sickness, bodily wants and desires. With complete annihilation of Karmic Vargaṇā it becomes spiritually pure, formless, (without body), with infinite omniscient knowledge, undifferentiated cognition (perception). Infinite spiritual bliss and energy, eternal life, absolute equality in all respects with others. Settle down permanently in the magnificent region "Isad Pragbhāra" - the topmost central region of the Cosmos, in spiritual splendour.
The Self....
Non-liberated Soul: Impure Soul is with form (body). It means inequality at every stage, every moment, amongst every soul, continuous deaths and rebirths in different existences and bodies, bondage and sufferings.
They have three material bodies created by varganā (molecular combination of matter)
i) Invisible subtle body - 'Tējas' - static energy.
ii) Invisible subtle body - 'Karman' - seed of all physical and mental activities and
iii) Visible or Invisible - 'Audārika' - outer physical body for all living beings. Celestial and Infernal beings have 'Vaikriya' (Astral body) body instead of 'Audarika' body.
Non liberated souls have upto ten Prana-life forces. Sense of touchtaste-smell-vision-hearing, activities of mind, speech and body, respiration and duration of life (minimum of four i.e. touch, body, respiration and duration of life for immobiles).
The immortal Soul in conjunction with activities of life forces results in different existence and body, happiness and unhappiness, etc. All Souls have five inner-senses (Bhāvēndriya) and inner-mind (Bhāva-mana).

22

Page #45

1) Nigōda / Avyavahāra Rāśi (Non-actives)
2) Vyavahāra Rasi (Actives)
The Self....
Ref- Pg
The Path to Salvation (As per the Chart) 32
Beginningless & Endless.
3) Sthāvara (immobiles)
4) Trasa (Mobiles) of two to four senses.
5) Trasa (Mobiles) of five senses A) Tiryañca (Sub-humans) B) Naraka (Infernal beings) C) Dēva (Celestial beings)
D) Manuşya (Human beings)
6) Siddhatva (Liberated) Godhood.
23
ĀTMĀ
Starts the journey due to destiny & extreme luck.

Only of one sense, journey continued.
Due to sufferings & Destiny rises higher.
Further development.
Due to violence,cruelty, etc. Due to compassion, contentment etc.
Nava Tatva-Nine elements: (Fundamental truths)
The Cosmos consists of six (1+5) basic reals (dravya). It is traced to 'Jiva' and 'Ajiva'. The two everlasting, uncreated, independent and co-existing categories, consciousness is 'Jiva (with sentient). That which has no consciousness is 'Ajiva' (non sentient).
Rare, the most precious, only from here by his endeavours can reach liberation.
The final aim.
The Soul is eternally inflicted by matter. His union with 'Karman' has no beginning and at every moment it is gathering new matter (Āśrava), it has in natural course of things, no end. The deliverence of the Soul from the 'Karman' is therefore only possible by artifical means through series of special processes. The 'Jiva' must hinder (Samvara) the absorption of new Karmans

Page #46

.... ÁTMĀ
The Self....
and eliminate the Karman already accumulated (Bandha) in the space points of the Soul before they come into realization. Through the eradication of physical cause he succeeds in restricting new Karman as well as through the methodical subjugation of the senses and the twelve 'Tapas'-penance in annihilating (Nirjarā) the potential Karman already in existence, he will become free from all Karman. Then all obstacles are automatically overcome. Thus released from the power of Karman he can make manifest his own innate capabilities and achieve 'Eternal Bliss' - the Mõkşa.
No Commandments :
There are no 'Divine Orders - Commandments', in Jainism Commands are sacrosanct and any violation thereof results in untold sin (Woe). Once a command is disobeyed, one who disobeys and the one who issues order are both equally guilty, responsible for a wrong. Therefore spiritual leaders and preceptors do not issue commands.
The 'Omniscient Spiritual Teachers' (Arhats) show right path travelled by them and right conduct practised by them in their journey to salvation. Their guidance, advice and teachings are generally considered as commands and followed accordingly.
For spiritual advancement one has to know three important points :
1) 'Hēya' - worth discarding. 2) Uñēya' - worth knowing. 3) 'Upsd@ya' - worth achieving.
These are explained in great details in Jaina-Scriptures. The brief and precise form thereof is 'The Nine Elements': The Nine Elements : 1) Jiya - living beings.
without life. III) Punya - merit, weal. IV) Pāpa - sin-demerit.

Page #47

25
V)
Āśrava
VI) Samvara
VII) Nirjarā
VIII) Bandha
IX) Mōkşa
These nine elements are grouped into three divisions.
(A) Jñeya-worth knowing :
(1) Jiya - soul
(2) Ajiya-matter
(8) Bandha
-
-
(7) Nirjarā
(9) Mōkşa
(3) Punya

fusion of soul with matter-evil action.
restrains fusion, good conduct.
elimination or annihilation of Karman.
(B) Heya - worth discarding:
(4) Pāpa
(5) Āśrava
bondage of Karman in space points of Soul. absolute freedom, the final pure natural state.
ĀTMĀ The Self....
-
Its attributes, life forces, qualities, all living beings, etc.
(C) Upādēya-worth accepting, achieving :
(6) Samvara
-
Karman qualities, energies, its sources which affect the Soul.
sin, woe, demerit.
inflow of matter-Karmic energies, desires, passions, etc.
bondage-assimilation of Karman in Soul's space points.
restrain, block the flow of subtle Karmic, matter.
Punya acquired with a motive of worldly benefits generates the cycle of rebirths hence 'Heya'.
to discard, remove Karmic impurities.
absolute freedom, pure natural state.
(merit, weal) is both 'Heya' & 'Upsdēya', it is like a gold shackle.

Page #48

... ĀTMĀ
The Self....
Punya -It is helpful in acquiring : human form-front sub, (from lower forms, sub humans, etc) fully developed body, religious parents, worthy preceptors, spiritual deity, 'Sarva Virati' (complete renunciation) for putting one on the road to Mokşa. Hence it is 'Upšdėya' to an extent.
For achieving absolute purity of soul i.e. to attain Mökșa, "Punya" has to be finally discarded.
Volumes in aphorism on each of the Fundamental truths are written in Jaina Holy Scriptures, of these Aśrava and Samvara are very important. Aśrava with 5 main and 42 sub-heads is the main reason for the cycle of births and rebirths and Samvara - antidote to Aśrava with 5 main and 57 sub-heads is the prime reason for liberation leading towards Mõkşa.
V. Aśrava - fusion of matter (Karmic) with Soul.
Five major reasons : 1) Mithyātva - Perverted view-false belief/notions. 2) Avirati - Non restraint. 3) Kaşāya - Passions, attachment and aversion, emotions. 4) Pramāda - Carelessness, laziness.
5) Yoga - activities of mind, speech and body. 42 SUB-HEADS
5 (five) (Visaya), non-restraints, unnatural immoral desires,
impulses are the creation of five senses sensory pleasures. 4 (four) (Kaşāya) passions-anger, egoism, deceit, greed. 5 (five) (Avrata) carelessness, violence, untruth, stealing, non
celibacy (sexual deviations), acquisitions with malpractices. 3 (three) (Yoga) activities of mind, speech and body, improper or
unbefitting. 25 (twenty five) (Kriyā) other activities of daily life.
12 totalling forty two. VI. Samvara - antidote to fusion of Karmic forces.
Five major types:
26

Page #49

. ĀTMĀ The Self....
1) Samyakatvā - righteousness (foundation for spiritual endeavours), equanimity.
2) Virati-restraints.
3) Apramāda - non-laziness, carefulness.
4) Akaṣāya - non-passion, control over emotions.
5) Ayōga - non-activities, discontinue unbecoming activities of
mind, speech and body.
with
57 SUB-HEADS
27
5 (five) Samiti
watchfulness in walking, speech, language,
soliciting for food, lifting or putting down things, disposal of body wastes in proper places.
3 (three) Gupti-restraint of - mind, speech and body,
10 (ten) Daśa Yatidharma: monk's ten-fold rule, of righteousness. These are perfection in forbearance, modesty, uprightness, truthfulness, purity, restraint, austerity, renunciation, detachment and continence.
-
12 (twelve) Bhāvanā: reflections.
22 (twenty two) Parisahga Jaya - afflictions, mastery over afflictions consists of over twenty two typical hardships. e.g. hunger, thirst, cold, heat, insectbites, ridicules, etc. These are both self created or inflicted by others.
5 (five) Caritra: Conduct, complete renunciation and discipline, abstain from-violence, falsehood and stealing, absolute chastity and abstain from possession or acquisition.
57 totalling fifty seven.
VII. Nirjarā - annihilation with twelve kinds of tapa (penance).
The self is his own creator of happiness and misery and the final liberation.

Page #50

. ĀTMĀ
Path to Self Conquest:
One's slavery to the dictates of one's lower nature is part of the Karmic matter since it denies the soul and its full power (Bandha). To stop the inflow of new karman (Aśrava) through austerity or restraints (Samvara), which forms the Karmic shield and by penance completely emits the old Karman (Nirjarā), leads the Soul to its Spiritual Zenith namely its Infinite Energy, Absolute Bliss, Omniscient Knowledge, Perception, Supreme Divinity.
The Self....
The path to self conquest is possible through the elimination of Karmic agents, perverted views; non-restraints, carelessness, desires and passions, and activities of austerities, i.e. control of the senses and positive non-violence in the forefront. The process of gradual elimination is presented in 'Fourteen Gunasthanaka' stages.
The higher one is on the ladder, the higher is the degree of purification and lesser is the Karmic matter. The first point is the first rung applicable to human beings and it is here that the Karmic matter is at its densest for human beings. It should be clearly understood that as Karman are shed, there is an increase in the energy of the soul which allows further spiritual growth. Another important point to note is that the effect of Karmic matter is mostly first suppressed, at most of the stages, the degrees of Anger, Pride, Deceit, and Greed are reduced gradually. The overall aim is to eradicate all the Karman.
The fourth stage corresponds to 'True Insight' experience. The revelation of true nature of life and the reality of the soul and equanimity is attained. The serene state encourages the question.
'Who am I?'
The fifth stage is the way of life of an ordinary lay man. Sixth and the seventh are the states of 'Full restraint, Full discipline (Jaina Monk). From eighth to fourteenth are final stages towards Mōkṣa (except the eleventh).

28

Page #51

. ATMĂ “The Self....
MOKSHA (PURE SELF-SUPREME DIVINE)
Stages
14
Status Towards Moksha
Omniscient Knowledge & Vision
Attains
Name Ayogi Kevali - Static Omniscient State Sayogi Kevali - Dynamic Omniscient State Kşina - Möha - Completely Eliminated Greed Upasanta - MohaSuppressed subtle Greed Sūkşma Samparāya - partially Eliminated Greed Anivrtti - Karana - Advanced Spiritual Activity
Omniscience Passionless State
09
08
Passionless Subsidiary State Advanced Masters Spiritual Masters Spiritual Teacher Monk
07
Apurva - Karana - Unprecedented Spiritual Progress Apramatta - Virati - Faultless Full-Restraint Pramatta - Virati - Full Restraint
-
06
05
Desa - Virati - Partial Restraint
True Jaina Layman First step to purification
04
Samyag - Drşti - True-Insight Misra - Mixed Faith and Doubt
02
Of very Short duration Of very short duration Perverted state,
Sāsvādana - Vanishing Faith Mithyā Drşti - Incorrect View of Reality A) Guna - Sahita- With Attributes B) Guna - Rahita - Without Attributes 1
01
Ignorance Total Ignorance.
Gunasthanaka : 14 Stages of Purification Note : At the eighth stage the Soul with unprecedented, incomprehensible, extremely deep virtuous spiritual meditation accomplishes stages 8 to 12 skipping over the 11th stage within 48 minutes and attains 'Omniscience' - the 13th stage.
One who reaches the 11th stage, because of suppressed elimination
will invariably, definitely slide down to the 4th stage or even lower.
Wi
29

Page #52

ĀTMĀ The Self....
THE RELIGION
Every spiritual path starts from some form of conviction or belief. Practically all the religions of the world are founded / established by individuals.
Jainism is derived from the word 'Jina'. The word 'Jina' means 'the person who is a spiritual victor'. The person who has conquered his inner enemies, the attachments and aversions (completely annihilates passions and desires, and becomes 'Vitarāga') attains omniscience. Only thereafter the Omniscient Spiritual Teacher - Arhat propounds the path towards self conquest, and the one who follows 'Jina' and his path are 'Jaina'. Jaina religion (Jainism) was not founded by any individual. It is a philosophy from beginningless time with a continuous lineage of Arhat in the human existence. Presently they exist in all of the five Mahāvidēha Kṣetra of the 'Jaina worlds'.
Jaina Philosophy is Timeless :
The tradition of oral transmission of Scriptures in 'Ardha Māgadhi' language was carried onward from generation to generation and from preceptor to preceptor. The language is well adapted to give precision and clarity to abstruse and difficult ideas. The terminology can be difficult and often rendered almost incomprehensible by untranslated technical terms for which no concise modern equivalent has been sought or found.
Jinagama :The triple Doctrine of the origin:
All'Arhat's present and future after attaining omniscience propound three basic (founding) principles - 'Tripadi'- 1) Upannēvā, 2) Vigamēvā, and 3) Dhūvēivā. Emergence, Extinction/Annihilation, and Permanence, in reply to Ganadhara's (after their initiation to the Sacred Order as Gaṇadhara - the topmost - highest spiritual authority after Arihanta) query of 'Kim Tatvam?' - What is element? - the fundamental truth-cosmic order-cosmology?
The basic substances are eternal-permanent, but go on manifesting themselves in various states retaining their original and essential forms in

30

Page #53

ĀTMĀ The Self....
everchanging - modification - creation (emergence) and destruction. With inherent exceptional superior spiritual knowledge, Gaṇadhara compiles twelve. 'Amga'. Compilation wordings may differ from Gaṇadhara to Gaṇadhara, but the essence will always be the same. The twelfth Amga - 'Dṛṣṭivada' - the largest, includes all the fourteen 'Pūrva'. Each succeeding Amga is double in volume than the preceding one. There is no subject in the cosmos both sentient (soul) and insentient (matter) in all respects and angleswhich is not accounted for and explained. The Universe, Space, Time, Astronomy, Anatomy, Meta-physics, Inductive-Deductive Logic, Biology, Chronology, Soul, Matter, Energy, Creative and Destructive power, Sound, Astrology, Medicine, Engineering and Mechanics (flying with or without power -including 'Lōha-Manava' - Robots which were in use from the beginning of the 4th period of the Time Cycle at the time of Bharata - Chaki varti).
Each Amga is composed of thousands of Pada. (Sections and SubSections)
(i) Acārāmga
(ii) Suyagaḍāmga
(iii) Thānāmga
(iv) Samavāyāmga (v) Bhagavati
(vi) Jñātā Dharma Katha
(vii) Upāsaka Daśāmga (viii) Amtagada Daśāmga (ix) Anuttarōvavāi Daśāmga (x) Praśna Vyakaraṇa Sūtra (xi) Vipāka Sūtra
Total of Eleven Amga :
(xii) Dṛṣṭivāda with 14 Purva (lost)
Total of twelve Amga :
Each pada (section/sub-section) contains hundred thousands of 'Ślóka' aphorisms or stanzas.
31
Pada
18,000 36,000 Pada
72,000 Pada
144,000
Pada
288,000 Pada
576,000 Pada
1152,000 Pada
2304,000 Pada
4608,000 Pada
9216,000 Pada
18432,000 Pada
36864,000 Pada
56000824010005
Pada
56000860874005 Pada

Page #54

.... ĂTMĂ -
The Self....
All the knowledge was carried onward from generation to generation and from Preceptor to Preceptor by the faculty of Oral Transmission.
At the end of the 4th period of countless years of the descending 'Kālacakra'-time-wheel and with the beginning of the 5th period (5th and 6th are only of 21,000 years each) the faculty of Oral Transmission rapidly diminishes. No more of Omniscient knowledge and Vision, there is continuous decline in moral and religious values and standards. There is destruction by men and nature. There are natural calamities, atmospheric changes, heat, famine, floods, wars, etc. (Non-habitable earth, devoid of religious and moral code during the 6th-the last period of descending order.) (ref. pg. 78740
Under these circumstances and dark future, around 450 A.D. (980)/ 1000 years after Lord Mahavira) high spiritual authorities (preceptors) decided to put down in writing whatever was orally available. The result was 36800 Ślóka - (Stanzas). Only a few were available from each of the 11 'Amga' (as against billions from each). The 12th Amga was completely lost.
Amga
Available Stanzas
Amga
Available Stanzas
2600
900
2200
900
4000
200
2000
1300
16000
11
1300
5400
Total
36800
An extremely minute fraction of the original Amga-the main corpus of Jaina Canon compiled by Ganadhara, is saved. It is lofty and magnificent.
Along with 11 Amga, 12 Upāmga, 10 Payannā, 6 Chhed Sutrās, 4 Mūla
32

Page #55

ÄTMÄ
SAMSÄRI Non-liberated
AVYAVHAR RASI
(Non-Active) Infinite power to Infinite Invisible
VYAVAHAR
(Activi Infinit
TIRYANCA (Sub-humans
NIGÖDA-GÖLAKANI
(Globules) Countless in Cosmos
NARAKA (Infernal Beings) (In Seven Hells)
BHAVANAPAT
NIGÖDA-GÖLAKA
One-Globule Countless Bodies
STHAVARA
(Immobiles) 1 Sense = 5 Inner
.... senses
TRASA (Mobiles)
SAMMI (Invisil
NIGODA-SARIRA
One - Body Infinite power to infinite - Souls
2 SENSES Worms, etc.
3 SENSES Bugs, etc.
4 SE Flie
Fishes
Reptiles
PRTHVI (Earth)
JALA (Water)
AGNI (Fire)
VAYU (Air)
VANASPA1 (Vegetatior

Page #56

THE SOUL
Refer Pg. 12
and =23
ÄTMÄ SOUL
SIDHDATVA (Liberated souls)
GODHOOD
A RASI
DEVA (Celestial Beings)
(In Several hevenly abodes)
MANUSYA (Human Beings)
ONLY HUMANS CAN ACHIEVE LIBERATION
VYANTARA
JYOTISA
VAIMANIKA
URCCHIMA ble-without nind)
GARBHAJA (Invisible with
mind)
Human Beings (Always only in
29 digits)
ENSES es etc.
5 SENSES
Birds
Birds
Animals
TID
SADHARANA (Common) 1 Body = Infinite Souls Roots, Potatos, etc.
1 Bodya
PRATYEKA (Specific)
1 Body = 1 Soul

Page #57

... ĀTMĀ
The Self....
Sūtra, a Nandisūtra and an Anuyoga Dvāra Sūtra, totalling 45 Āgams are available today. At different periods most eminent scholars, preceptors for guidance and clarification have added, explained and have written volumes each containing thousands of Sloka, such as Niryukti, Bhāşya, Cūrni, Tikā, etc.
The Fundamentals of Jaina Philosophy are that the whole Cosmos is self created, self ruled, self regulated and self administered, according to the mighty and eternal Cosmic law. Every conceivable subject is so well discussed in Jaina Scriptures in a systematic and convincing way that one would realise that if the Jaina Doctrines are well understood and practised, it is certain that the world will enjoy lasting peace and prosperity, instead of the present day world of hatred and violence.
The ancient Jaina philosophy text was expressed in terms of the scientific vocabulary of those days. Whatever was available after the decline of oral transmission was written in Samskrta and Prākrta languages, which are well adapted to give precision and clarity, though not infrequently they can be difficult of interpretation owing to extremes of terseness. The terminology may be difficult.
Those who are keen and desire to study in depth the spiritual subjects, Cosmology, Astronomy, Atomic Science, Energy, Inductive and Deductive Logic, Relativity, Ethics, Theology, etc. shall have to refer to higher scriptures and study along with the 'Gitārtha'- Scholar preceptors. The most important is to study Samskrta and/or Prākrta in innumerable interpretations from different 'naya'-view points, which are not possible to be expressed fully in other languages.
33

Page #58

.... ATMĂ
T he Self....
OMNISCIENT TEACHER "ARHAT" (All that he sees and knows has two divisions)
Abhilāpya that Can be expressed
is infinitely less than
Anabhilāpya* That can't be expressed
Creation of Sutras
by Ganadhara Oral-Transmission
is extremely less than
What had
been Propounded
The Written Sutras scriptures, Aphorisms
Oral Transmission from preceptor to preceptors
is a fraction of
The Written fabulous
Originals
The Written I are very scarce Scriptures, Aphorisms than (due to mass available today I deliberate destructions,
burnings, etc. by invaders
and religious bigots)
Whatever is available today, even the great preceptors and Scholars of repute find it difficult to reveal the various facets of reasoning, angles and meanings it carries. Even with these handicaps it radiates Spiritual Splendour of faith, Knowledge and Conduct par-excellence.
Note * Anabhilāpya - Unexpressable : as an analogy, consider the word 'sweet', one cannot express or describe the 'Sweetness of sugar, honey or sweets; one who eats can experience the taste yet it is unexpressable.
34

Page #59

.... ĀTMĀ
ILLUSTRATION OF THE CHART:
To understand and appreciate the chart here is a simple illustration :
Imagine a villager from a remote interior forest who has never seen, heard or dreamt about the outside world, except his limited surroundings. due to lack of education, he can utter only a few words and he eats the locally available roots, wild berries and uncooked food.
By a queer chance he is taken to a big city by an aircraft. He sees oceans, steamers, railways, cars, hundred storey buildings, cinemas, televisions, well-dressed people and excellent food, etc.
The Self....
After six months, feeling lonely, he desires to go home and he is taken back to his village. There is excitement everywhere. Villagers are eager to know what he has seen and known. How can he describe the flying experience, oceans, railways, hundred storey buildings, the food he has eaten, etc ?
There are no words, his knowledge is limited, how can he explain ? There are things which can be explained, there are others which can't be expressed. He tries by similes and by gestures. His friends and relatives can't grasp and appreciate, it is beyond their imagination. Even though what he has seen, known and eaten is an absolute truth but they consider him delirious, or out of his mind or stark - mad. For a change, let us consider ourselves in the place of the villager and his friends. Desires and passions, pleasures and miseries we know, but not the reasons of/and the results thereof. Why?
35
We have to study, the 'Karman Theory' - the cycle of death and rebirth, four kinds of existences. The soul, its immortality, its power and attributes, Right Faith, Right Knowledge, and Right Conduct to reach the final state of Salvation and Eternal Bliss. We have just glimpsed Jainism. May by the grace of Supreme Divine we achieve necessary strength, spiritual enlightenment and forge ahead and reach the final state of SiddhatvaGodhood.

Page #60

ĀTMĀ
From the beginningless time, there exist two principles: the conscience with sentient, 'Jiva' (life) and without conscience, without sentient, 'Ajiva' (five basic Reals). The soul has been in continuous relation with time and matter (pudgala).
As I have described briefly the different states of the soul, now I wish to describe briefly the different aspects of time and matter, as described by Omniscient Leaders in Holy Scriptures, including technical terms and figures that have been used to calculate time, matter, worlds, sums, souls, etc. in the cosmos.
Countable (Sankhyātā)
The Self....
Countless
(Asankhyātā)
Infinite
(Ananta)
JAINA MATHEMATICS
Numerical, Time & Matter
TECHNICAL TERMS AND DIVISIONS FOR COUNTABLE-COUNT-LESS AND INFINITE

Parita
Yukta
Nijyukta
Parita
Yukta
Anantānant
Minimum
Medium
Jaghanya Madhyama
B C D
EFF G
3 to A-1
B+1 to C-2
C+1 to D-2
D+1 to E-2
E+1 to F-2
F+1 to G-2
G+1 To
Endless - 1

Maximum
Utkṛṣṭa
'A' i.e.B-1
C-1
D-1
E-1
F-1
G-1
Endless
3

Page #61

ĀTMĀ The Self....
Note : 1) To arrive at 'B' (Minimum-countless), instead of the complicated
method of calculation a simple method is illustrated : A hollow pit of 8 X 8 miles is tightly filled wilth hair particles of seven day old newly born (a single hair cut into eight pieces seven times i.e. 20, 97, 152 particles). All the particles of such numerous pits if added together, the figure arrived at will be incomprehensible.
The amount of the 'Minimum-Countless figure B' is arrived at byan themeson astounding method of 'Rape-Seeds' as described in the Jain
scriptures. 2) The maximum of Countable i.e. 'A' is arrived at by deducting one
from the Countless - Minimum, Parita i.e. 'B' 3) The Minimum of Countless - 'Yukta' i.e. 'C' is arrived at by 'Rāśi'
"Gunākāra' of 'B'i.e. self multiplication. Note: Multiplication method :
Rasi : heappile, Guņākar = multiplication.
Rasi Gunākāra means self multiplication of heaps with one another. Every heap is of the same quantity. The numbers of heaps are to be equal to the quantity in a single heap.
e.g. heap of '5' 5 X 5 = 25 X 5 = 125 X 5 = 625 X 5 = 3125 1 2
5 Rāsi 1010 =1,00 00 00 00 00
Gunākāra 4) The figures of D (Countless-Nijyukta) is arrived at by Rāśi Guņākāra
of C (Countless Yukta). 5) The figure of E (Infinite-Parita) is arrived at by Rāśi Guņākāra of D
(Countless-Nijyukta). 6) The figure of F (Infinite-Yukta) is arrived at by Rāśi Guņākāra of E
Infinite-Parit).

Page #62

.... ĀTMĀ
The Self..
7) The figure of G (Infinite-Anantānanta) is arrived at by Rāśi Gunākāra
of F (Infinite-Yukta). 8) Endless - 1 (Anantānanta-Madhyama) is arrived at by Rāśi Gunākāra
of G (Infinite-Anantānanta). 9) C (Countless-Yukta) is the number of Samaya (indivisible unit of
time) in a Samaya Āvalikā. 10) F (Infinite Yukta) is the number of Abhavya souls in the cosmos. 11) G+ 1 to Endless - 1 (Infinite Anantānanta Madhyama) is the number
of souls in a single body of a Nigoda.
12) Number of bodies in the cosmos are countless.
13) in all the three categories, the minimum ones and the maximum
ones have fixed figure each. The inbetweens have several figures.
Kāla (Time - Calculations): 1 Samaya
= Indivisible unit of time. 1 Āvālikā
= Countless Samaya (equal to Count
less - minimum - Yukta 'C') 256 Āvālikā
= 1 Kşullaka Bhava (shortest life span
of Jiva in Nigoda) (5825 Āvālikā per second)
(349525 Āvālikā per minute) 17.5 Kşullaka Bhava = 1 Prana or 1 Respiration. 7 Prāna
= 1 Stoka 7 Stoka
= 1 Lava 77 Lava
1 Muhurta = 48 minutes = 3773 Prana = 66536 Kşullaka Bhava = 1,67,77,216.k
Āvālikā. 30 Muhurta
= 1 Day 15 Days
= 1 Paksa 2 Paksa
= 1 Month 2 Months
- 1 Ritu
38

Page #63

... ĀTMĀ
The Self...
3 Ritu
= Ayana (Equinox). 2 Ayana
= 1 Year. 5 Years
= 1 Yuga. 84,00,000 Years = 1 Pūrvāmga 84,00,000 Pūrvāmga = 1 Pūrvā (70,560 Billion Years).
(The longest life period of man on earth (except yugalika) is 10 million 'Pūrvā' during specific time period of the 'Kālacakra' (Time- Cycle). For celestial and infernal beings it is in Palyopama and Sāgaropama.)
Purva, Trutitang, Trutita, Adadang, Adada, Avavang, Avava, Huhukang, Huhuka, Utpalang, Utpala, Padmang, Padma, Nalinang, Nalin, Artha Nipurang, Artha Nipura, Ayutang, Ayuta, Nayutang, Nayuta, Prayutang, Prayuta, Chulikang, Chulika, Śirshpahelikang, Śirshpahelika, each multiplied by a Purvamga (84,00,000 Years) results into the successive term (figure). The Final term is Sirşapahēlikā, = 758, 263, 253, 073, 010, 241, 157, 973, 569, 975, 696, 406, 218, 966, 848, 080, 183, 296 X 10140 Total 194 digits.
Hereafter are different methods of calculation on the basis of simile, like 'Light Years' used in Cosmological terms (i.e. distance of light which travels 186700 miles per second thoughout the year).
1 Palyopama : Explanation : A hollow pit of 8X 8X8 miles tightly filled with hair particles of seven day old newly born. (A single hair from the above cut into 8 pieces 7 times = 20, 97, 152 particles) one such particle emptied after every 100 years, the time taken to empty the whole pit = Palyopama. (1 Palyopama = Countless years.)
10 Kõțākāți Palyopama = 1 Sāgarðpama 10 Kõțākõți Sāgarőpama = 1 Avasarpiņi (Descending period) 10 Koțāköți Sāgarōpama = 1 Utsarpiņi (Ascending period) 1 Avasarpiņi + 1 Utsarpiņi = 1 Kāla Cakra (Time-Cycle). (Note: 1 Kõțākoți = 1,00 00 00 00 00 00 00)
1 Pudgala-Parāvarta-Kāla = Infinite number of Kāla Cakra (Time Cycles) Avasarpini and Utsarpiņi each have six types of time - sections.
3.9

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ĀTMĀ
The Self....
KĀLA-CAKRA (TIME-CYCLE) TYPE, DURATION, REGRESSIVE, PROGRESSIVE
Type*/Condition
Duration/period
Section
Regressive Progressive
• Extremely happy 4 Koțākoți Sāgarðpama • Happy
3 Kotākoți Sāgarðpama • More happy than 2 Koţākoți Sāgarðpama . Unhappy • More Unhappy 1 kotākoti Sagarðpama • Than happy less 42,000 years . Unhappy
21,000 years • Extremely unhappy 21,000 years
*.... in longevity, body-size, strength, knowledge, energy, etc.
There are six varied methods of calculation in Palyopama and Sāgaropama for different purposes and eight methods in Pudgalaparāvarta-Kāla.
PUDGALA - MATTER :
The Second Dravya - Basic Substance of cosmos. Out of the six, only the pudgala has Form (other 5 are Formless) with infinite qualities like colour, smell, touch, taste and shape. The other qualities are Sabda (sound), Amdhakāra (darkness), Prabhā (light and radiance), Chāyā (shadow), Pratibimba (reflection), etc.
The infinitesimal small part called 'Pradesa', when separated from Pudgala is called 'Paramāņu'-the indivisible subtlest particle. The combinations of Pradēśa are 'Skandha' (the aggregate) and their sub-parts are called 'Dēśa' - (sub-aggregate). Infinite number of them occupy less than a pin-point They are in groups, divisions, classes, etc and are all-pervading in the
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The Self....
entire Cosmos. The indivisible and invisible particles cannot be created nor can be destroyed. The attributes of getting together and separation, attraction and repulsion among each other results in continuous modifications (Paryāya), creating energetic forces.
The matter can be identified by five attributes present in it.
1) Colour (5) Black, Green, Red, Yellow, White.
2) Smell (2) Pleasant and Unpleasant 3) Taste (5) Sweet, Sour, Bitter, Pungent, Astringent. 4) Touch (8) Smooth/Rough, Cold/Hot, Heavy/Light, Sticky/Dry. 5) Shape (5) Round (marble), Circular (bangle or saucershape),
Triangular, Square, Oblong.
By permutation and combination they will have 530 divisions with several grades.
There are 'Avyavahārika Paramāņu' (passive and inactive); infinite number of these form one 'Vyavahārika Paramāņu' (active, energetic and dynamic), which account for Karmic Energy, Power, Sound and other forces.
Countless number of such 'Vyavahārika Paramānu' are equal to one Utslasnika and in ascending stages upto one 'Ratharēņu'. There are several steps in between but for easy calculation 32768 Ratharēņu =1 'Vālāgra' = tip of a hair. In ascending calculations it will lead to higher measurements, eg. inch, foot, miles, etc.
Vargaņā : The Calculation on 'Karmic' Side :
These different molecular combinations of Matter have infinite forms and shapes. They are organised, distributed and divided into infinite divisions, classes, types known as 'Varganā', among which eight are most important.
These 'Vargaņā' play a major part in creating sufferings and enjoyments of the soul in the cycle of its births and deaths, in various kingdoms of life, according to the law of Cause and Effect. The entire worldly phenomena
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The Self....
and creations exist mainly because of these eight 'Vargaņā' or categories of organised bodies of Matter. All particles of Matter have different qualities and disqualities like merits and demerits found in a drug.
The Eight important Vargaņā :
i) Audārika Vargaņā - for all material bodies of living beings,
visible and invisible. ii) VaikriyaVargaņā (Astral) for Celestial and Infernal beings. iii) Āhāraka Varganā : A subtle body developed by high spiritual
saints which can cover incredible distances to acquire spiritual
knowledge. iv) Tējasa Vargaņā : Static energy, heat, digesting power. v) Bhāṣā Vargaņā : Sound, speech, language. vi) Svāsāśvāsa Vargaņā : Respiratory. vii) Mana: Vargaņā : Mental, thought, mind. viii) Karman Varganā : (Inner subtle body) pertaining to karman
relation to soul. It is the seed of all mental & physical activities.
There are innumerable Vargaņā in between these eight. Each upper Varganā (divisional group) consists of larger number of infinite particles. Higher the Vargaņā, the particles become finer and lighter, occupy lesser space than the previous one.
These classificatons will provide the reader a faint idea of the stupendous work, complete details, functions, aspects, classifications and calculations on each and every subject from different perspectives given in several Jaina Holy Scriptures (which are only a fraction of the originals), the Omniscient Teacher-'Arhat' has propounded.
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ĀTMĀ
JAINISM -
A HOLISTIC SCIENCE
To call Jainism simply a religion is a misrepresentation since it gives a unified scientific basis for the cosmos, including living and non-living entities.
The Self....
Thus it is a Holistic Science which encompasses everything including religion. One should bear in mind that Jaina Science is very much qualitative. However Jaina Science goes much beyond Modern Science in many places but only rarely do these two conflict.
The religion is based on cosmic principles on which this colossal cosmic machinery runs without any mistake.
The principles of Modern Science are true to some portion (in particular context) of space and time only but the principles of Jainism are true for all time, all space, for every body and every thing. Jainism throws light on colossal structure of the universe, its shape, size, origin, purpose and mechanism. It deals in perfect details with six reals out of which the universe is made. Everything that happens in the universe is according to the fixed pattern of eternal laws which are unshakable and infallible.
In the Jiva - Vicāra, one of the Jain Scriptures, it has been elaborately described where life exists, its life-span, types of bodies, its sizes, etc. in the cosmos. From invisible Nigoda, indivisible unit of time (Samaya) and indivisible particle (Paramāņu) to the other extreme, the longest life span and giant size of humans, mammals, animals, birds, etc., many times enormous than pre-historic skeletons discovered so far. All these have been made known to us by the Omniscient Teacher (Arhat).

Jainism says a drop of water contains several 'Trasakaya' - moving beings, numberless molecules (Skandha). Through the electronic microscope this statement is now confirmed (the presence of bacteria and viruses). Jainism has described in details with scientific precision all these and many more types with the only aim of protecting life. It further mentions that a drop of water is made up of innumerable subtle bodies, each having a soul.
Jainism has attributed life to stone and minerals. There is life also in fire and air, Jainism has shown many types of trees including maneating
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.... ĀTMĀ
The Self....
and insect-eating which modern science have found in Africa and South America. Jainism has described plants and trees having sex, fear, acquisitive and many other instincts. Though they have only one exterior sense, they have all the five inner-senses (Bhāvēndriya) and also innermind (Bhāvēndriya Bhāvamana). This has been proved by the invention and use of 'Galvanometer', which like cardiogram registers different emotional vibrations of the plants.
Modern science is in a state of fermentation, and entirely new concepts of matter and its field are appearing. Einstein's concept of religion is very near to that of Jain's. Einstein 1941 'A person who is religiously enlightenea appears to me to be one who has to the best of his ability liberated himselt from the fetters of his selfish desires.....
His attitude to science and religion is worth bearing in mind.
'.... there also belongs the faith in the possibility that the regulations valid for the world of existence are rational, that is comprehensible to reason, I cannot conceive of a genuine scientist, without that profound faith..that situation may be expressed by an Image'.
'Science without Religion is Lame Religion without Science is Blind'.
Science accepts that a Drop of water contains thousands of viruses (bacterias), etc. and innumerable molecules (Skandha) yet there is more empty space in between, than all these put together. It is further stated that a drop which is about 1/8 of an inch if enlarged to the size of earth. (about 8000 miles in diameter) a molecule would be as big as an orange. Steam from a litre of water will spread over sizeable area and the mist covering some cubic miles, if turned into water will not be more than a litre.
Jaina Scriptures have detailed descriptions of these and more from beginningless time, as known and seen by the Omniscient Teacher. A drop of Water is made of countless invisible, immobile waterbodies (becomes visible only when in sizeable groups/quantities). All the molecules and i unaccountable visible and invisible forms of life are within the surroundings of these water - bodies and in between excessive empty space.

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The Self....
To visualize the immenseness, figures of countless bodies are only possible by simile. Great Spiritual Preceptors have given them in 'Sambodha Sittari'. (a Jaina Scripture) That the area of Jambu Dweep (central world, 320 million miles in diameter) will not be able to accomodate the countless numbers of :
Water-bodies in a drop of water, if enlarged to rapeseed size,
flye.
or Ait-bodies in a flame - area of one grain of rice, if enlarged to poppyseed (Khasakhasa),
or Air-bodies in a breeze-wisp area of a Nima-tree leaf if increased to the size of an egg of a louse,
or Earth-bodies in a clod of earth of the size of a cherry if enlarged to the size of a pigeon. They will overflow. Even though they have only one sense of touch, they have all the five inner-senses (Bhāvēndriya) and innermind (Bhāvamana).
Recent Researches state: 'The theory of stones having memory and wood having life cannot be ignored, Solid State Physicists are now turning more and more to the storage of energy by inorganic material.'
'In fact, the marvel of electronic and semi-conductors had been anticipated by nature in stone itself. In the last decade physicists have acknowledged the varied properties of stones through electron spin resonance. They have also tried to pin-point a sonar trigger.'
The famous geologist Francis, in his celebrated work 'Ten years Under Earth' had observed that the earth has an intense life force which is unthinkable by human mind.' In modern times Klem Vedestar with the help of Galvanometer has irrefutably testified that 'the feelings of pain and pleasure, emotional response and lenity are always there in plants'.
Dr. Jagadisacandra Bosa, India, who in 1902 had successfully and scientifically proved the plant-life conjoin with old Religious Scriptures and that the plants have feelings and emotions.
Christopher Bird and Peter Tompkins published in 1973 'The Secret life of plants' which stated :.
45

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.... ATMA *
The Self....
'The secret life of plants is an extraordinary and exciting catalogue of discoveries mostly inexplicable, often incredible, but fraught (if we credit some of the fantastic results) with the seeds of total scientific revolution.'
The Jain ecological philosophy is virtually synonymous with the principle of Ahimsa (harmlessness). Bhagavāna Mahāvīra proclaimed a profound truth for all times to come, when he said, 'One who neglects or disregards the existence (life) of earth, air, fire, water, and vegetation, disregards his own existence which is entwined with them'.
Life is viewed as a gift of togetherness, accomodation and assistance - mutual dependence, in a universe teeming with inter-dependent constituents.
The universal interdependence underpins the 'Jaina Theory of Knowledge', known as 'Anēkāmtavāda' or 'The Doctrine of Manifold Aspects'. 'Anēkāmtavāda' describes the world as a multifaceted everchanging reality with an infinity of viewpoints (Naya) depending upon the time, place, nature and state of the one, who is the viewer and that which is viewed. This leads to the 'Doctrine of Syādvāda' or relativity which states that truth is relative to different viewpoints.
In their use of earth's resources Jainas say that, wants should be reduced, desires curbed and consumption-levels kept within reasonable limits. Using any resource beyond one's needs and misuse of any part of nature is considered as a form of theft. Jaina Faith further declares unequivocally that waste and creation of pollution are acts of violence.
Carelessness, Wastefulness and lack of Compassion for all living beings including earth, water, fire, air and vegetation bodies is unforgivable extreme sin. The Soul of each and everyone of us goes through perpetual cycle of births and deaths in the aforesaid different bodies wandering amongst them according to its conduct, from the beginningless time in the past and until the day we are liberated.
'TREAT ALL LIVING BEINGS AS THYSELF WITH REVERENCE'.
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ATMA * The Self....
PARTICLE ROUNDUP
ATOM ELECTRON NUCLEUS PROTON
QUARKS
MATTER
WA
NEUTRON
LEPTONS Particles that can travel on their own.
QUARKS Trapped inside larger particles, they are never seen by homse
Al ordinary matter belongi to this group.
FIRST FAMILY
ELECTRON Responsible for electricly and chemt cal reaction Rhes : charged-1.
ELECTRON NEUTRINO Particle with no electric charge that rarely interacts with other matter. Bilions ty through your body every second.
UP Hun lectric charge o Proton here two of them, while noutrons have one.
DOWN Hus an electric charge of Protons have one of them, while noutrons have two
SECONO FAMILY
MUON A heavier relative of the electron
MUON NEUTRINO Created along with muons when some particles decay.
CHARM A heavier relative of the up .
STRANGE A heavier relative of the down.
For the most part theme particles
cated in the
uy moments after the Big Bang Now they are
found only in coon le te
and coolerstone
THIRO FAMILY
TAU Heavier til
TAU NEUTRINO Not yet discovered but believed to edit
TOP Not yet discovered but a
budet
Воптом Heavier still
BOSONS PHOTONS Fundamental The particles that make up particles that light, they carry the clectro
tranual the month force forces of nature.
GLUONS Canions of the strong force between quarties
INTERMEDIATE VECTOR BOSONS Heavy carrier of the weak force, which is etponsible for some forms d radioactive
GRAVITONS Not yet discovered but bolilored to carry the force de gravity
decay.
.
ooo...
TANTIMATTER
'
Each Particle also has an antimatter counterpart - sort of a mirror image

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... ĀTMĀ
The Self....
The Quark
Foz
Dallas
Superconducting super collider
World's largest scientific Texas site instrument for the study of the Proposed $8.25 fundamentals of matter.
billion federal
Map Area Ellis County, Texas (around scientific Waxahachie)
installation Estimated cost: $8.25 billion ( $5 billion from U.S., $1 billion
Fort
Dallas from Texas, remainder from Worth
other countries and sources. 1 Amount spent to date: Just
Midlothian under $1 billion federal funds, $227 million state funds.
Waxahachie 1 Estimated completion: 1999
Maypearl
Ennis Builders and managers: U.S. Dept. of Energy, Universities
Collider
Italy Research Assoc. Inc., Texas
Tunnel
15 miles National Laboratory Comm.
15 km The Tunnel
Collision point
35e Red
sowy Midlothier.
Bak
Waxahachio
52 miles around
NORTH
SOUT
Interaction Halls Inside the two pipes narrow beams of protons whirl around the tunnel in opposite directions. Traveling in a vacuum at close to the speed of light and encased in powerful electromagnets held at an ultralow temperature, the proton beams collide.
Injector -
Villalow
PROTON BEAM
PROTON
BEAM
Interaction Halls MEASURES 19 MILES ACROSS
Section
Project history: 1982: Proposed by physicists 1983: Endorsed by Dept. of Energy 1988: Ellis County site chosen 1989: Laboratory set up in Dallas 1990: Texas purchased land Present: 2,000 scientists doing research for the project. First tunnel shaft under construction
Tunnel
Cross
Section Twenty feet below ground,
two rings of metal pipe electromagnetically guide the protons through the 52-mile
concrete tunnel.
The Times of India Ahmedabad 18.9.1992 This Colossal Project stands cancelled due to
48 heavy expenditure involved.

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.... ĀTMĀ The Sel... PARAMĀNU 'THE KARMIC PARTICLE
(POWER OF THE ATOM)
Protons-Quarks :
The Science : Modern research has identified matter into Molecule.... into Atom.... into Electron.... Nucleus.... into Proton.... into Neutron... into Quarks, each trapped inside larger particle of the preceding unit in large numbers.
The proton has already been broken into smaller particles. Stephen W. Hawking - in his book 'A brief history of time from Big Bang to Black Holes', writes: 'Protons when collided with other protons or electrons at high speed indicated that they were in fact made up of smaller particles. These particles were named 'Quarks' by Physicist Merry Gell Mann (won Nobel Prize in 1969), who said that there are a number of different varieties of quarks and there are thought to be at least six flavours. Each flavour comes in three colours: red, green and blue'.
'The Time (U.S.A)' has published in its issue dated 18th April 1990 :
'The scientists have suceeded very recently to smash the Quark through the Super Conducting Super Collider into tiny fragments. They are particles. They are only visualized, not seen by themselves.' Colours, shapes, etc., have also been published with details. They are particles not the indivisible unit of matter - 'The Paramāņu'. onef-19-ul Ek Jainism has identified matter by five attributes in Colours, Smells,
Tastes, Touches and Shapes. By permutations and combinations they will have 530 divisions with countless grades, intensities and energies in twos and threes upto infinite numbers and types, positive, negative and neutral. A single molecule can (Acitta Samudghāta) explode and cover the entire universe with its particles and withdraw to its original form in a twinkle (8 Samaya).
.
Nuclear Physics has attributed tremendous power to Atom. The atomic
49

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.... ATMĂ m
The Self.
submarine could travel round the earth without the necessity of fuel. Atom bomb destroyed the city of Hiroshima (Japan) with its citizens. Now a hydrogen bomb can destroy a whole nation. Such is the tremendous power modern science has given to an Atom and its electrons. Jainism from infinite past attributed much more tremendous power to Atom, the indivisible particle - 'The Parmānu' - Karmic ultimate particle which is infinitely subtler than Proton, Neutron, and even particles of smashed Quark.
Infinite bodies of karmic particles control our breathing, our life and death, the chemical composition of our brain, rational and emotional capacity. Every space point * of the Soul is inter-penetrated by bodies of Karmic particles, obscuring basic attributes of Soul from beginningless time- a life in bondage. Jainism has found subtlest particles and molecular combinations and undreamt power, not only that but it has given us the most perfect plan to crush away its domination over the Soul. The aim of Jainism is to free the Soul from the slavery of Karmic bodies, ignorance, passions, desires, unhappiness and miseries.
Syādvāda:
In the doctrine of Jaina philosophy that the ultimate principle is always logical and there can be no principle devoid of logic', one finds deliberative exhortations on any subjects in all their facts, may they be constructive or obstructive, enlightening or destructive, consumptive or nutritive. The main
* NOTE: Pradėsa : Space points of Jiva. Dharmastikāya, Adharmāstikāya and Lokākāsrā (i.e. Soul, ethermotion media, rest media and space in the universe), all have the same number of countless space-points.
The invisible body of a Nigoda contains 8th Anantānanta (Infinite-power to infinite) Souls. These countless bodies which occupy a pin-point space and, the immense bodies of pre-historic animals, etc. have the same space-points which will compress or expand according to the size of the bodies.
The Vargana - molecular combination of matter of infinite forms, shapes and energies formed by infinite indivisible particles into classes and divisions, such countless varganas interpenetrate each and every space-point of the soul (this includes Nigoda also).
This will give a very faint idea of the immensity and finesse of the Jaina Philosophy, its precise scientific detailed knowledge and the tremendous power of particles and also the size of the matter.
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reason for this is in the exquisitely beautiful system of logic and reasoning known as 'Syādvāda', considered to be the central doctrine of the Jaina philosophy by which one acquires the full and complete knowledge of any state of things from different and diverse points of view. It is because of this also called Apēkṣāvāda or Anēkāmtavāda. Western Scholars have highly eulogised the doctrine of Syādvāda. The theory of relativity (Sāpekshavāda) of Dr. Einstein, the greatest of the world scientists is in many parts only a reflection or a shadow of the doctrine of Syādvāda.
ĀTMĀ
In this philosophy there is not even an iota of space for imaginary conceptions or superstitions, it is full of authentic enunciations at the fundamental principles (or substances) with which this vast universe is governed. Many wonderful discoveries of science which see the light of day, are found described long before in the Jaina doctrine e.g. the theory of velocity, force and shape of sound; belief in the co-operative principles like ether, heat, light, darkness, shadow, etc., interpenetration of matter, elements of hydrogen and oxygen in water, theory of atoms and molecules. A detailed description of these and many other subjects are found in the most ancient Jaina scriptures.
The Self....
In the same way the concept of this philosophy regarding Soul (Atmavāda), fundamental principles (Tatvavāda); conduct (Kriyāvāda), inductive and deductive logic (Tarkavāda and Nayavada), etc., is so subtle, deep and penetrative that a real thinker who studies it is easily convinced that the propounders of this philosophy could not be mere super intellectuals or men of merely very profound and mature intelligence but they must have been omniscients (Sarvajña) and all-perceiving (Sarvadarsi) otherwise such delineation would have been impossible.
51
Knowledge and perceptions are the exclusive property of the Soul. When Karmic impurities are completely annihilated, the pure Soul attains omniscience - Knowledge and vision. The infinite, incredible power, capacity and deep meaning as elaborated in Jainism for Omniscient Souls is incomprehensible. It is only they with the spiritual power can know and see the indivisible 'Unit of time' (Samaya) and indivisible 'Particles' - (Paramāņu) of matter without any aid.

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The Self....
To sum up :
All Omniscient Spiritual Teachers (Arhats) from infinite past, present (continuous lineal arhat in Mahāvidēha Kșētra) and of infinite future propound the same philosophy. There cannot be any difference in the absolute truth; advised, guided and made known the path travelled by them to the Eternal Salvation and Bliss.
The greatest work of humanity cannot match the smallest wonder of nature. There is nothing so small and subtle as the 'Paramāņu the indivisible particle of matter, nor any element so vast as the absolute empty pure space (Alōkākāśa); similarly there is no indivisible time unit so small as the 'Samaya' nor of great magnitude as 'Pudgala Parāvarta Kāla' time. There is no quality of Soul more subtle than non-violence and no virtue of spirit greater than reverence for life. No power is greater than the limitless incredible energy, knowledge, vision, etc. of the immortal pure Soul, capable of achieving Omniscience, who can know and see everything of the past, present and the future. They elaborately described the existence of life in the whole cosmos (including Black Hole- 'Tamaskāya' both visible and invisible, mobile and immobile, their sizes, types, life-spans etc. from submicroscopic Nigoda Souls with shortest life-span (22.76 births and re-births in a second) to 10 million purva (of 70,560 billion years each), immense body and strength exists during a certain period of the 3rd and 4th section (of countless year) in the Kāla Cakra (time cycle). The 5th and the 6th section of the descending cycle and 1st and 2nd section of the ascending
NOTE:
* Black Hole have raised doubts about some of the existing theories of science. Its emptiness, complete darkness, power to suck-in suns and stars, nothing can penetrate, etc.
In 'Brhatsangrahani Prakarana' a very brief note mentions, "Innumerable worlds away from Jambūdvipa (Central-world) comes Arunāvarana Dvipa and Arunāvarana ocean. Proceeding about 42000 Yojana in the ocean, there rises Tamaskāya" (Apakāyamaya Mahā Amdhakāra). Full of (sub-micro) water bodies, very deep, dense, utter darkness, impenetrable, to a height of 1720 Yojana, like a wall, thereafter it begins to spread for countless Yojana and high upto Brahma Loka - the fifth heavenly abode. Detailed description of its size, shape, energy, etc., with illustrations are given in Jaina Scriptures. There are eight different types of Krsnarāji.
52
Jain
ducation International
national

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.... ĀTMĀ
The Self....
cycle is only of 21,000 years each. Today we live in the 2521st year (1995 A.D.) of the 5th section, of lowest diminishing bodies and life spans.
Modern science and scientists have conducted and are involved in deep research of all kinds. Recently within decades new theories are replacing old ones; more the scientific knowledge advances more the Jaina teachings will be proved.
Science and research are utilized mainly for material benefits, leading to exploitation, instruments for mass destruction of men and material and slow but sure deterioration in environment of the earth. All bodily functions, limbs, senses, etc. are directed by brain (mind). The mind is under the Soul's command. Once the soul leaves the body, all that remains is dead and useless, but medical science has proved that by transplantation of organs including that of brain in a body with Soul, they restart their respiratory functions. Soul and body are separate distinct identities, the one is immortal, only the Soul can achieve the highest Spiritual Zenith.
If they, the Scientific Researchers change their directions to the studies of Soul and body, immortality of Soul, its power, control over mind and desires and the spiritual side, it would be a magnificent gift to mankind, perhaps to all living beings in this era of hatred, violence and distrust.
53

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.... ĀTMĀ
T he Self....
THE PATH-WELL DEFINED !
Acāryadēva Srimad Vijaya Rāmacandra Sūriśvarji Maharājā had been propounding for decades the three basic simple cardinal principles for 'Bhavyātmā' towards spiritual purification. They are :
i) Worth renouncing 'Samsāra'. ii) Worth accepting 'Samyama'. iii) Worth achieving 'Mõkşa'.
1. 'Samsāra': The Ocean of temporal life in which entrapped souls remain in the cycle of births and deaths for indefinite periods of time.
Kāla : The time shall not wait for sickness, old age or death. There is no medicine, no science nor any skill nor strategy by which one can avoid the serpentine jaws of death.
The Soul endlessly wanders in the ocean of worldly illusions in continuous modifications in various Kingdoms of life, according to the law of 'Cause and Effect'. Once you lived as a king in a palace and at other time as a beggar; as a celestial one in heaven and later also in hell as an infernal being. The same self was the most same you, who was born handsome and intelligent, and in next deformed and dumb. You have been to earth and water body, plant-life and as worm, bird, animal, and also as a human. According to the cosmic law all these conditions were the result of your actions/deeds - good or bad, love or hatred, magnanimity or miserlinessimpure desires or contentment, during the endless journeys. They play a major role in the creation of pain and sufferings or happiness and pleasures.
To be released from the clutches of 'Samsāra', 'Samyama' is the solution - the right royal path towards the 'Mõkşa'.
11. Samyama Complete renunciation with three divine qualities : A) 'Ahimsā', B) 'Samyama' and C) 'Tapa'.
II. A) Ahimsā : Non-injury, harmlessness-not to abuse, injure, oppress, enslave, insult, torture or kill any creature or living being.
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only

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This is the negative side of 'Non-Violence', but reverence for life is the positive side: to love all living beings, visible or invisible, mobile or immobile, covering every form of life, whether it be a clod of earth or a drop of water, reverence for life whatever or wherever it is, from the lowest form to the highest form. Regards every Soul equal to his own, treats and loves the whole cosmos with motherly tenderness. Destroying, hurting, damaging or obstruction in any manner, even in dream is violence.
ĀTMĀ
To observe the maximum possible reverence for life is possible only if Samyam-complete renunciation is accepted, that is to become 'Jaina Monk Nun' (Sramaṇa/Sramani) which is the 6th and 7th stage of purification. II. B) Samyama: At the time of initiation the Sramana Takes: (BI) Five Great Vows (Mahāvrata), briefly they are:
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The Self....
(1) To abstain from violence-non-injury to all living beings, visible or invisible, mobile or immobile.
(2) To abstain from speaking untruth.
(3) To abstain from taking anything (even a single piece of straw) without the owner's permission.
(4) To abstain from sex-passion. The sex-passion implies materialistic pleasures of all the five senses, and also absolute celibacy.
(5) To abstain from possession or acquisition and in addition (6th) - To abstain from 'Nocturnal Meals'. No food or water to be taken from 48 minutes before sun-set until 48 minutes after sun-rise.
It is implicit not to breach any of the vows by i) thought, ii) speech and iii) deed either by iv) do it himself, and/or v) get it done by others and/or vi) approving or appreciating others breaching it.

B2) Five Samitis: Watchfulness while - 1) Walking, 2) Speaking, 3) Soliciting Food - 'Bhiksa', 4) Lifting or putting down things, and 5) Disposals of body-wastes.

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B3) Three Guptis : Control Restraints in - Thought, Speech and Deed. B4) Twelve kinds of Bhāvanā = Reflections, mental meditation.
II. (C) 'Tapa' = penance - Twelve types - Six exterior and Six interior.
Daily prayers - 'Pratikramana' - Self - introspection for transgressionsrepentance, confession and expiation.
III. 'Moksa' : Liberation. The magnificent region where liberated 'Pureselves' settle down with eternal life - without form. Infinite omniscient knowledge - cognizance - energy, incomparable super-natural bliss, equality with all Souls, i.e. 'Siddhatwa' - the 'Godhood' - 'Supreme Divine'.
The path of renunciation is the path of a razor's edge. It is for a fortunate few and not for all. Non-attachment and the knowledge of the self are two important pre-requisites in the path.
Those who are not in a positon for one or the other reason to undertake the five great vows and be a Sramaņa (Jaina monk), for them, there is a 5th stage of spiritual advance, there are twelve Anuvrata - (minor vows) partial renunciation.
The first Group of five vrata (Anuvrata) is similar to 'Mahāvrata' but is lenient and liberal, easier to practise by 'Shravaka' (Layman).
The second Group of three Guņavrata = attributes/virtues, supports and is helpful to the first five.
The last Group of four is 'Sikşā Vrata', literally disciplinary, when you are practising them you are making preparation for the Monk's life.
Beginners - desirous of spiritual upliftment should begin with '35 rules for Mārganusāri' (to reach on to the path) to acquire the True Religious Insight (Samyag Drsti) which is the 4th stage of spiritual advancement.
All the above mentioned persons are the members of the 'Sangha'.
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'Jaina Sangha': The Communion
The Sangh a consists of four : i) Susādhu, ii) Susādhvi, (Spiritual holy monks and nuns), iii) Srāvaka and iv) Srāvikā (lay brothers and lay sisters). The four orders collectively constitute the communion or Sangha.
'Bhava-Nirvēda' is the keen desire to be free from worldly wanderings of continuous births and deaths. 'Samvēga' is the ardent longing to attain 'Mõkşa'- the final liberation. To achieve them Jaina Monks and Nuns accept 'sarva virati' - complete renunciation (6th and 7th stage of spiritual development) and Srāvaka-Srāvikā who take twelve minor vows (partial self-discipline the 5th stage) with the aim of reaching the 6th and 7th stage. Beginners desiring to reach the 4th and 5th stage are also accomodated in the Sangha.
Others who may regularly pray, visit places of Worship, observe rituals, external ceremonies, etc. for worldly or heavenly material benefits, are against the Tenet. They are Jainas by birth but spiritually and technically they are not in the Sangha (communion). 'Twelve Bhāvanā'- Mental Reflections:
1) 'Anitya' = Impermanence - transitory nature of things. There is
impermanence of everything surrounding one. There is only immortal Soul beneath the changing body, life - span is getting reduced daily. Shall have to go leaving everything behind. Alone.
2) 'Asarana' = Helplessness, thinking of a refuge. Birth is inevitable
followed by death, we are helpless in face of death. True Religion is the only protection, it gives a serene peaceful death, which is a great achievement.
3) 'Samsāra' = Ocean of illusion, worldly life. Continuous wandering
under different garbs in various kingdoms, in different bodies from 'Nigoda' to heavenly beings and back to microbe, to animal and vegetation, etc. Liberation is possible from the cycle of birth and rebirth.
4) 'Ekatva' = Aloneness. There is absolute solitude of each individual.

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He is born alone and departs alone. Will experience the Karmic fruits alone. One should achieve dependence only on one-self.
5) 'Anyatva' = Beyond body, the Soul is separate from the body, even the body is not mine, I have to leave it. The Soul is immortal. We must try to know the power, capacity of the inner-self to attain 'Pure-Self'.
6) 'Āśuci' Impurity. Beautiful, physically most attractive body is only skin-deep, is full of impurities, whatever the discards are unclean. 7) 'Aśrava' = Karmic Fusion (Inflow). There are five Karmic agents. Perverted views 'Mithyatva', Non-restraint 'Avirati', carelessness 'Pramāda', passions 'Kaṣāya', activities 'Yoga' of mind, speech and body. With 42 sub-divisions result in fusion of subtle forms of matter. Which are important reasons for the cycle of rebirth.
8) 'Samvara' = karmic shield is antidote to aśrava, stops influx of Karman. True insight 'Samyagdarśana', renunciation 'Virati', carefulness 'Apramada', passionlessness "Akaṣāya", Self-Control "Ayoga", reflections "Bhavana", with 57 sub-divisions which lead to salvation.
9) 'Nirjara' = to discard - to separate - liberate, karmic matter from the Soul, leading to eternal salvation through twelve kinds of tapapenance.
10) 'Lōkasvarupa' = To reflect about the Universe. Uncreate, eternal, self-existent, imperishable, six reals, nine elements (Tatva), three divisions, four existences, innumerable kinds of living beings. I have been to all these places, who am I? What is the final resting place? How to attain the same ?
11) 'Bōdhi Durlabha' Rarity of true insight. True religion, charity, chastity, penance and state of mind (Bhava), intention, forgiveness, contentment, truth, compassion, pity etc., leads to 'Mōkṣa'.
=
12) 'Dharma-Swākhyāta' = Truth of Jaina religion. Teachings of the 'Tirthankara-Arhat', which leads to eternal bliss. through the understanding of one's own inner-self (Ātmā).

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Tapa -penance - (Twelve Kinds):
Attachment and aversion brings into the Soul Karmic atoms, which is the root cause of our worldly existence. Karmic atoms control and direct our every movement whether it be inner or outer, but when we become aware o the mighty spiritual empire hidden in us, Karmic atoms lose their hold on us. Then it is not the matter that dominates the soul, but it is the Soul that
can you remove karmic atoms completely from your Soul, so that the eternal spiritual splendour in you may outshine everything?
Jainism has prescribed twelve methods to uproot the Karmic atoms from the Soul. Six are exterior and six are interior in an ascending scale.
A. Exterior (Bodily - self control of senses and desires) 1) Anasana : A. To forgo, one or more meals.
B. Fasting, minimum for 36 hours, if possible
even without water. 2) Uņõdari : To eat less, i.e. to keep belly partly empty. 3) Vrtti Sankņēpa : To reduce items of varieties in food
consumption, reduce wants. 4) Rasā Parityāga : To forgo rich, luscious dishes/tasty food. 5) Kāya Klēsa : Self - suffering, bodily austerity. 6) Samlinatā To remain still or minimum body movements.
to control temptations. B. Interior (Spiritual advance, Soul's purification) 7) Prāyāscita. Expiation and self-introspection, confession
and repentance. 8) Vinaya : Respectfulness, reverence. 9) Vaiyā Vacca : To serve the fellow beings and spiritual
superiors.
a

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10) Svādhyāya
11) Dhyana
12) Käyōtsarga
: Scriptural and religious studies.
: Meditation - concentration.
: Meditation - reflection in a particular way (statue like) without moving the body including eyelids, lips, tongue should not touch any part in the mouth and gaze at the tip of the nose with absolute indifference to the body.
By twelve kinds of penances, one can purge out the terrific hold of karma (nirjarā) and make the Soul perfect.
'Margānusari' - The 35 Rules of Conduct :
Those who desire to make a beginning for the spiritual advance, the 35 rules of conduct will be helpful to reach 'Samyaktva'-Right Attitude. They are not commands. They are state of knowledge and mode of behaviour. From sincere practice comes out the purity of the Soul. It prevents from spiritual fall and helps to rise higher. The rules are based upon love, sympathy, fellow-feelings, pity, etc. They are ideas, convictions and conduct of those who practise them.
They are for beginners. It is the first step to spiritual progress named, 'Mārgānusāri'.
The 35 Rules of Conduct : a few.in brief:
(i) In trade and business earns his livelihood by justness and honesty. No ignoble or degrading trade such as butchery, brewery, gunmaking, etc.

(ii) Follows excellence of conduct, appreciates the doings of wise and spiritually experienced persons.
(iii) If one wishes to marry, the marriage partner should be with culture, taste, character, status, etc. of the same kind and marries his sons and daughters to well-born, well-behaved folks.
(iv) He is known to be afraid of committing sins, avoids sinful pastimes

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such as gambling, lustful eyeing towards opposite sex, alcoholicdrinks, meat-eating, etc.
(v) Should practise ideal civic behaviour, well established family customs and religious rituals, and not malign, slander or libel.
(vi) He should reside in neither too-secluded nor too open a residence. It must be situated in a good locality and have good neighbours. The house must not have many entrances.
(vii) He always associates with good people, who are partial to virtues, spiritually advanced and abandons place of evil reputation. (viii) Worships his parents, reverence to preceptors, teachers, respectful to elders and old, obeisance to deity.
(ix) Regulates his expenditure according to his income, dresses according to his position and hears religious discourses everyday. Divides his income in four parts 1) for invesment, 2) for trade 3) for household expenditure and 4) for charity.
(x) He is grateful for what is done for him, he is loved by people, he is modest, merciful, of serene disposition and benevolent. He eats at a fixed time. When he suffers indigestion, he does not eat. He is free from obstinacy and has partiality for a good cause.
'Ahimsa' - Harmlessness:
Ahimsa Paramō Dharma : (Non-violence is Supreme Religion).
1) 'Thou shalt not kill'. (Chapter 1-299)
2) 'Don't mingle the pleasures of thy joy with the sorrows of the meanest thing that pelts'.
All religions of the world put great emphasis on 'Ahimsa'.
We have been passing through all these existences in the temporal ocean of life-cycles of birth and rebirth. How can one exist without violence? The answer is 'Jayaṇā'.
The utmost limit of Ahimsā (Non-violence) one can achieve only through

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'Samyama' - complete renunciation and the five great vows practised by the Jaina monks. For people in general the road ahead is to act with 'Jayaņā'.
No virtue of spirit is greater than reverence for life. All 'Arhats' (venerated ones) of the past, present and infinite future, discourse, counsel, proclaim, propound and prescribe thus in unison : 'Do not injure, abuse, oppress, enslave, insult, torture or kill any creature or living being'.
For survival, one has to consume food and thus absorb life-units but the aim is to use the minimum number of life-units. One has to make use of water, fuel, etc., yet one can be merciful by restricting the use to a minimum possible extent. All living beings are sensitive to pain and no-one desires death. These remarks even apply to micro-organism - the Nigoda. Consuming any creature necessarily involves killing, so ideally it should be avoided.
With extreme care, hurting the least and limiting to the fewer and lower forms of life would result in the generation of less harmful Karmas. This leads to avoidance of meat, wine, even things like honey, including roots
toes, onions, etc: where continuous breeding of invisible numberless lowest forms of living beings take place. For giving practical shape in our day to day life, Jaina Scriptures guide us, so as not to hurt living beings as far as possible by doing our activities with 'Jayana'. Jayaņa means with utmost care, motherly tenderness and reverence for life.
With Jayaņā :
one should move about - 'Jayam Čarē' one should stand - 'Jayam Citte' one should sit - 'Jayam Ase' one should sleep (Go to bed) 'Jayam Saye' one should eat and drink - 'Jayam Bhumje' one should speak (language) 'Jayam Bhāse'
We commit more sin by our language than our physical action, and maximum violence in our heart and mind (thoughts and intentions). Without violent thoughts there could be no violent actions.

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Merits and Demerits for the same 'Act' due to intentions: Charity to the needy : One who gives money by : i) throwing with contempt and hatred acquires extreme demerit,
ii) with compassion acquires merit and
iii) with benevolence and with a thought that, 'He helps me to become
pious and thus reduces my greed', acquires extreme merit. Compassion - benevolence is a blessing, it brings happiness to both - the donor and the recipient.

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CONCLUSION
Childhood is the foundation - stone upon which stands the whole lifestructure. The seed sown in childhood blossoms into the tree of life. The education which is imparted in childhood is more important than the education which is received in colleges and universities. In the process of human growth, proper guidance along with environment - learning is important.
Young age is the building period of the flower of life. It needs protection of Master Teacher, so that the diverse opinions of others do not create confusion in the mind. A tender mind can be bent easily, an impure mind creates obstructions, and an orderly mind is an instrument for direct experiences. The direct experience is the highest of all ways of gaining knowledge. All other means are only fragments. In the path of self-realization, purity, singular - purpose and control of the mind are essential.
To cultivate the quality of humility is one step towards enlightenment. By being humble we gain much and lose nothing. Prayers and contemplation strengthen our will-power in cultivating the inner quality. Self-surrender is the highest and easiest method for enlightenment. One who has surrendered himself is always protected by the Divine Power. Perfection is the goal of human life.
Knowledge and perception are exclusive properties of the Soul. They are the inherent qualities. The real and the true could be revealed only by the innerself. As even a small particle of sugar gives the taste of sweetness, the understanding of the Cosmic Order, even in a particle will give us some insight into deep mysteries, helping us to grasp the basis and the basic principles which have contributed to the shaping of the universe.
The 'Destiny' (Bhavitavyatā) transferred us from the invisible 'Nigoda' and placed us in the active division 'Vyavahar Rāśi' with individual body for each soul (Jiva). Now we begin the wanderings in the temporal ocean (Samsāra) of worldly illusions. We live socially in a real ever-lasting universe of animate, sentient, conscious beings (Jiva) and of inanimate objects, insentient, unconscious (Ajiva). We attract (Aśrava) subtle forms of matter
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to ourselves, and assimilate them into space-points of the Soul (Bandha). Thus the natural qualities of the Soul are more or less obscured, and consequently various conditions of weal (Punya) and woe (Pāpa) are experienced. The continual attraction, fusion and assimilation of the subtle forms of matter leads to different type of bodies in four states of existences (Gati) in ascending and descending forms, according to our activities-actions (Karman) good or bad, in a continuous cycle of births and rebirths for countless 'Pudgala Parāvarta Kāla' (one Pudgala Parāvarta = infinite Time cycles. One Time cycle = countless years.)
When Time (Kāla) is due/ripe the 'Bhavya' (Soul) having the capability of emancipation, enters the last 'Pudgala Parāvarta Kāla Cycle'. Until now his endeavours were for worldly materialistic happiness, pleasure, food, etc. Even his prayers, rituals, charities were for selfish-end, mostly for the present life.
The Bhavya Soul becomes spiritually slightly inclined towards religion (Spiritual Childhood). The individual develops gradually with moral and mental discipline, self - control, etc. He puts his 'Puruşārtha'- efforts, endeavours to fight unnatural Karmic Energies, which can be stopped by reducing and stopping the influx ('Samvara') and finally by ridding the Soul of assimilated matter by 'Tapa' (Nirjarā).
With self-control, he overcomes impure desires of the five senses and the mind (Visaya) and controls his passions of attachment (Raga) and aversion (Dvēşa), anger, egoism, deceit and greed (Kasāya) (Young age and Master Teacher). With more and more unimpeded activities of the immortal self in the form of right faith, right knowledge, right conduct, wisdom, love, contentment, strength, blissfulness, etc., he overcomes ignorance, falsebelief, greed, foolishness, cruelty and weakness. Pain and miseries are removed for ever. Finally he achieves the 'Eternal Salvation' - the 'Mākşa', 'Ever-lasting Bliss'.
To be a slave to the five senses and its desires (visaya) and to be at the mercy of and to be overwhelmed by passions (Kasāya) is Samsār-Ocean of worldly illusions. A samsāri person generally considers himself to be smart and efficient, will not hesitate, to commit any sin through deceits,
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lies, thefts, unscruplous means, lust for the so called passing phase, illusionary fragments of short durations - 'the materialistic pleasures and self ego'.
He is extremely elated and proud at his success, if any, and utterly dejected at the failures. In both the cases he generates and assimilates incomprehensible Karman-forces of very intense, long durations and large quantities of series of sin. None can save him, unless he changes his outlook, becomes broad minded, compassionate, self-content, brotherly attitude and magnanimous, charitable, religious, pious and above all has reverence for all living beings.
Old age, diseases, sickness and death are inevitable. Do we ever think that we have to go? where? What will I say before God on the day of judgement for all my actions? or for the believer in Karmic theory: where will I be, and how long the infinite rebirths according to the Cosmic law, in sub-human and other different existences?
As for the atheists we can have only pity, and equanimity. They are beyond reproach.
*
C
To whatever country, nationality, caste, creed or religion one belongs, Jaina Philosophy (of thought and Ahimsa) is invaluable to all. The path of redemption from all sinful actions is only possible by the practice of 'Ahimsa' - harmlessness, 'Samyama' - renunciation-self-discipline and 'Tapa' -Penance in everyday life.

Jainas, monks, nuns, householders, affirm prayerfully and sincerely that their heart is filled with forgiveness 'Khāmēmi' for all living beings, (Jiva: 'Prāṇanām' -2-3-4, senses- 'Bhūtānām'- vegetation, 'Jivanam' with five senses and 'Satvānām' - earth, water, fire and air beings), and they have sought the forgiveness 'Khamantu me' of all beings, and that they crave the friendship 'Maitri' of all beings, and there is not the slightest feeling of alienation or enmity- 'Vairabhāva' in their heart for only one or any thing. They also pray that forgiveness and friendliness may reign throughtout the universe and all living beings may cherish each other and achieve happiness within and eternal liberation, 'Sivam'.

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The ultimate aim of Jainism is to free man from the bondage and desires and enable him to attain bliss and harmony within himself.
Devoid of any attachment or aversions, a spiritually, serene, calm, peaceful death is the finest achievement in the world which ultimately leads to final liberation.
All that I have been able to bringforth is a small particle of the deep Jaina philosophy, with my limited knowledge thereof. Perhaps this particle may help us to know our 'Inner-Self - the Atmā; which in turn will lead us to the 'Pure Self
Let us put into practice with the only ultimate goal of attaining the everlasting state of 'Supreme divine' - the 'Siddhatva'.
I beseech forgiveness for any omissions and commissions, understatements or overstatements which might have crept in this treatise contrary to the teaching of the Omniscient Teachers - 'Arhat'.
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THE CLIMAX
An agitated person under Sheer Stress, raised a query:
"It is my birth and it is my death, during the survival period, have I not the right to lead my life according to my desire and aspiration ?"
For right clarification and proper appreciation one should know that we are self-existent individual souls. Every soul is immortal and its attributes are inalienable and possess unlimited strength, omniscient knowledge and vision etc. All virtues remain dormant, the imprisoned soul from infinite past (it has no beginning) is impure with Karmic matter (similar to impure gold in the goldmine). The soul remains entrapped in the cycle of births and deaths for an indefinite period depending upon Karmic effects from time to time. It undergoes pleasant and sad experiences of happiness and unhappiness, bearable and unbearable. This is called "SANSAR" - the ocean of temporal life. The Ocean consists of 4 types of existences :
1) Deva (Angels) 2) Nāraka (Hellish being) 3) Tiryancha (Sub human) 4) Manusya (Human existence)
1) Deva Gati/Celestial Existence: Celestial beings in Heaven (Angels)
with subtle astral bodies and the life span of countless years (Minimum 10000 years) enjoy the most pleasurable and happiest conditions. The Status and material benefits throughtout remain the same, there is no increase or decrease, yet they are envious of others, who have higher standard due to more merits, which leads to anger and discontent. They are full of infatuation and have to obey superior angels. They rarely think of future life and thus squander away accumulated merits. Even they cannot live as per their own desires.
2) Nārki/Hellish beings (In Hell) : This is contrary to Angels in heaven,
also having life span of countless years (Minimum 10000 years).
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The infernal beings are subjected to incomprehensive tortures and pain. Their worry is only about avoiding tortures. They cannot reduce their life span even by committing suicide. They have no escape.
They cannot live according to their desires. 3) Tiryanca (Sub Human) Gati: The lower forms and sub-human beings
consist of invisible and visible, immobiles and mobiles, vegetation, Earth. Water etc., and other creatures having 2 to 5 senses. They do not know what is tomorfow or did not know what was yesterday. · They are after food and their survival is at the mercy of others.
They also cannot live according to their desires.
4) Manusya - Human Existence : The fully developed mankind enjoys
an infinite advantage over all other existences. The most precious human beings only can attain self-discipline - renunciation and thereby acquire eternal salvation. Man (Human) is his own creator of weal or woe, happiness, contentment or pain, miseries and sufferings and only he can attain the Eternal Bliss.
The Soul is immortal. It has no beginning and no end. No one has created us. There are no births and deaths of the soul. It is only the outer shell that is everchanging and disintegrating that will be destroyed or buried in the grave or consumed by fire. It is only the modification until it reaches the final salvation, where there are no births or deaths.
From somewhere your Soul enters the Mother's Womb and starts creating a body (Outer Shell) from impure materials therein. After spending 9 months in the most horrible condition and acute sufferings due to merits of previous life, with a complete, healthy body, accompanied with 10 life forces (Prāna) i.e. 5 senses, mind, speech and body, respiration and life span, was born as a child. Some days after your birth, your soul with your body was given a name "LAXMI NANDANA" (Son of Goddess of Wealth).
The Soul in "Laxmi Nandan's" body grows up from childhood to young age falls in love with his body which has now come under the domination of wind, which releases the 5 senses to act according to his wishes. With the sole aim of acquiring a pleasurable life and happiness of the body, how he -
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the dynamic Soul acts according to the dictates of the mind! His aim and aspirations are the fulfilment of his wants and desires. He takes the path whose main ingredients are (Artha and Kāma), 1) Wealth and earthly possession 2) Sensual and materialistic pleasures. It is now (Aham and Mama) Me and Mine in his daily life. He becomes arrogant, rude, careless and acquires many vices. He does not care for what he eats or drinks, where he goes for material gains and happiness or to avoid pain and miseries. He indulges in perverse tendencies, even resorts to deceit, fraud, lies, exploitation, violence, etc. He acquires ill-gotten wealth and becomes 'Laxmidasa' A Slave of the Wealth Demon' instead of the 'son of the Goddess of Wealth' - 'LAXMI NANDANA".
He is blind with egoism and self centered with wealth and women. He becomes a drunkard, a gambler and is addicted to other vices. He has no reverence towards his parents and elders, and contempt for his brothers, sisters and others for very minor selfish motives and thus accumulates untold woes (demerits). When the life span is over, he leaves the body of 'LAXMINANDANA' and travels towards hell or towards sub-human existences for an idefinite long period having continuous births and deaths in different bodies.
The same 'Laxmi Nandana', with the education and guidance imparted in Childhood blossoms into the flower of Young Age with humility and culture. Due to the excellence of conduct now he appreciates the doings of wise, spiritual and experienced persons. Now he is afraid of committing sins, avoids sinful pastimes such as gambling, lustful eyeing towards the opposite sex, alcoholic drinks and meat eating, etc. Because of the ideal religious family surroundings and proper education, he becomes slightly inclined towards religion, with a gradual increase in self dedication, faith charity, towards fellow beings and compassion. Gradually he reduces his wants, controls the desires, worships his parents. Also he gives reverence to the preceptors, the teachers and the elders and obeisance to the Deity. Now he understands and appreciates the value of the most precious human existence and the extremely rare opportunity to reach Eternal Salvation.

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He takes the path of two Cardinal Principles:
1) DHARMA
2)
MOKSA
1) Dharma: Right and proper conduct towards others and religious practices.
The Self....
2) Moksa: Eternal Salvation - The divinity - In his daily routine he is aware of 'Na-Aham' and 'Na-Mama' i.e. 'not me and nothing is mine'. I am the innerself (Soul) and not the body. I have to leave everything behind.
In trade and business he earns his livelihood by justness and honesty, faithfulness and trustworthiness. He never deals in business of ignoble or degrading nature. He regulates his expenditure according to his income. He acquires wealth by fair and just means and becomes 'LAXMIPATI' i.e. the Master of Wealth. Wealth ultimately flows towards him in the form of the holy deity i.e. LAXMI. Now he spends his money in charity, religious institutions, helping the needy and the poor under an assumed name and thus spiritually rises higher and higher.
Now he thinks of renunciation, puts it into practice and finally renounces everything and becomes a Jain Monk - Sraman. With an ideal religious life and love for all living beings on his way to Eternal Salvation, through higher existence, where the Atma becomes Parmātmā i.e. the Supreme Divine, at the end of his life span with a calm and peaceful death, he leaves the body of aforesaid 'Laxmi Nandana'.

It is now for you to decide whether to fulfil your wishes and desires and take the path of 'Laxmidāsā' or to accomplish your ideal goal of supreme divinity by adopting the path of 'Laxmipati'.
"You are your Own Creator"!

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APPENDIX - 1
Some extracts from 'Bhagavāna Mahāvira's Life' (some previous births)
In the temporal ocean of endless births and rebirths, Jaina Philosophy takes cognizance of the Soul's birth towards eternal liberation only from the day the Soul acquires 'Samyaktva' (right faith). Thereafter the maximum time for the Soul's liberation will be within half 'Pudgala Paravarta Kāla'.
'Lord Mahavira,' the 24th 'Tirthankara' of this 'Avasarpini' at the end of the fourth decending time-cycle, had acquired 'Samayaktva' during the life of 'Nayasara' - a petty prince, in Mahāvidēha Kṣētra.
Nayasara's family tradition was: not to partake of food without first entertaining at least one guest (Atithi Satkāra). It was the main cause of acquiring 'Samyaktva'. He was on a look-out for some guest in the course of his work in a forest. He saw some Jain monks, who had lost their way wandering in the forest. Elated, he went forward and gracefully received them. After his meal he went along to guide them till the town was visible. It was here the scholar-preceptor having grasped the excellent nature and behaviour of Nayasara, expressed his desire to give something in return. Nayasara listened intently to the counsel regarding True Faith in 'Sudēva Suguru Sudharma' (right deity-right preceptor and right religion). With the result, he became a 'Samkiti' (intuition of inner-self). With faith he embraced Jainism and offered to dedicate everything towards religion.
After his second life as a celestial being in heaven, he was born as prince 'Marici', the son of Bharata Cakravarti (king of kings, sovereign of six continents) and his grand father was the first Tirthankara,' 'Rṣabhadēva', in this 'Avasarpini' at the end of the third and beginning of the fourth section of the time-cycle. 'Marici' renunciated and became a Jaina monk disciple of 'Lord Rṣabhadēva', but he could not bear the rigours and strict hard life of Jaina monk. He became an ascetic (Tridandi) where there was an easier life with an absence of monk's strict vows, yet he advised all his would be disciples towards 'Lord Rṣabhadeva' for 'True Spiritual Religion.'

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Once in reply to a query from Bharata, "whether there is any one who would be a Tirthankara's soul in this august assembly?" The lord said, "your own son Marici will be the 24th Tirthankara." Then Bharata Cakravarti went to Marici, bowed most reverently, mentioning that he was paying respect to the 24th Tirthankara, but not to the ascetic. Marici danced with joy and exclaimed with unseemly vanity, pride and exaltation åt the family lineage: 'My grand father is the 1st Tirthankara, my father the 1st Cakravartī, l'll be the 1st Võsudēva (Sovereign of three continents) and the 24th Tirthankara. Thus he assimilated Karman of sin of heavy intensity and of long duration.
During his journey of births and rebirths he also had to go through the 7th hell, a lion's birth, again to the 4th hell. Jainism says that even a future/ would-be 'Omniscient Arhat' must also suffer for all the acts of compassion or cruelty by going through different existences inclusive of heaven and/or hell according to the Cosmic Law, until there is complete liberation from the Karmic matter. Four great Souls of would-be Tirthankara from the present Avasarpini (Time-Cycle) are now in hell as Infernal-beings- King Srēņika, and three Vāsudēva (Sovereigns of three continents) Rāvana and Lakşmaņa of the 'Rāmāyana' era and Krsna of the 'Mahābhārata' era. Even today Jainas pray & adore with reverence their Souls as future Tirtharkara.
Some of the major 27 Bhavas (Life-spans) of Lord Mahavira: 1st : Nayāsāra - Became Samakiti, in the Mahāvidēha Kșētra. 3rd : Marici - After being Jaina monk became Ascetic, Devoid of
Jaina Religion for a few major births. 18th : Triprustha Vasudev - 1st Vasudev - Hari (Sovereign of three
continents). As a rule all Vasudevas invariably have to go to hell. 19th : Infernal being - went to 7th hell. 20th : Lion - Birth of lion. 21st : Infernal being - Went to 4th hell. 23rd. : Priyamitra - Cakravarti - (Sovereign of six continents) in the
Mahāvidēha Kșētra. Renunciated - became a monk.
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ATMA
The Self....
25th : Nandana Rājarşi - a prince - life span of 2.5 million years of
which 2.4 million years as a prince and 100 000 years as a Jaina Monk with 11, 80,645 continuous monthly fasts. Very intense desire to emancipate every soul to salvation. Thus acquired and assimilated Punya Karma resulting into Tirthankarhood.
26th : Angel - Went to 10th heaven. Previous to this he had been to
different heavens nine times as angel and countless births in
sub-humans, vegetation, water-bodies etc. 27th : Bhagavāna Mahävira - Bhagavāna Mahāvira was born in 599
B.C. at Ksatriyakumda in Bihāra - India. His father was King Siddhārtha and his mother Trisalā'. His original name was Vardhamana, which means evergrowing.
It will be seen from Lord Mahāvirā's life that his observance of Tapa (Penance) elevated him to the supreme state of an Omniscient Teacher (Arhat). It was by mortification and austerity that he could become the unequalled Master of Ahimsa. It will be astonishing to know that even though he knew that it was his last life-span (Bhava) and would be the Tirthankara in the same life yet it is imperative that he must annihilate (Nirjarā) all remaining Karma and liberate his Soul. With intense single-mindedness of purpose, Lord Mahāvira ate and drank only 349 times in the course of 12 years, 6 months and 15 days of his monk's life. All his fasting days were without water. His lengthy fasts were generally undertaken during the monsoon days, when monks have to remain at one place. The longest fast was of six months. For all those years he did not squat nor had any sleepexcept for about 3 hours, spent during nature's call and travelling and spent all his time in meditation in standing position-statuesque minimum of about twenty one hours, usually in the open. He lived very frugally wandering from place to place with only one garment. So intense was his concentration on the goal that when his only garment was accidentally caught on a thornbush and pulled off, he remained without it. For intensive tapa, mortification and austerity he travelled to 'Anāryadēśa - uncivilied countries and suffered unimaginable, untold hardships with equanimity (Samabhāva), all for the

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attainment of Omniscience - the stage of perfection and purity. Mahāvira finally annihilated four major Karma (Ghāti Karma) and attained Kēvalajñana (Dynamic Omniscience stage). Precisely 12 Years 6 months and 15 days after his renouncing the princely state in pursuit of his goal he was able to comprehend the mechanism of the universe as a whole and human nature in particular, which led him to discover the root of all problems.
It was a very significant event of his fruitful initial sermon after omniscience to an audience that it included Indrabhūti Gautama', a Brahmin, who was a scholar of repute, great authority on Vedic-scriptures and exceedingly proud of his knowledge. Through this encounter Gautama became the chief disciple - 'Ganadhara'. Lord Mahavira had eleven Ganadhara as his inner circle.
Lord Mahavira attained Siddhatva in the year 527 B. C.
NOTE : Ozone
Scientists are seriously agitated regarding ozone and its likey effects on this earth (a part of Bharata Kșētra, which forms a small portion of Jambūdvipa).
Lord Mahavira in his last discourse had also mentioned that at the end of the fifth period of 21,000 years of the descending time-cycle (18.481 years hence), there would be five types of heavy rain-falls, like acidic, salty. poisonous and disease - creatbe, extreme hot temperature, fire-rains (Agnivarşā) and very heavy lighening flashes all over 'Bharata' area for five weeks would destroy all vegetation and other life-forms except the species of some birds, animals and human beings, who had taken shelter in caves.
Days being extremely hot, with raging dust-storms, people would stay in underground shelters and venture out only at freezing cold nights. There would be no fire (flame). Their survival will be only on fishes and marine life. There would be no religion, the people would behave and live like animals. having no family moral codes, longevity upto 20 years with height of about 30 inches, women would conceive at the age of six and would have many children. Many other details are given including the time when rejuvenation and how it would happen at the ascending second period onward. The time-cycle is a continuous feature for all the Bharata and the Airāvata areas.
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APPENDIX - 2
IV: Syādvāda - Philosophy of Relativity:
The theory of Syādvāda otherwise known as Anekāatvāda is the distinguishing feature of the Jain Philosophy. It is an important subject as the doctrine is found only in the Jain Philosophy. Every principle of Jain Philosophy is considered in the light of "Syādvāda". "Syād" means in a sense or from a certain point and "Vāda" points at "Principle" or "School".
It points out relativity or the true nature of a thing which cannot be explained in absolute terms. Jains maintain that a thing is possessed of many attributes and we express the thing only in one or more of these attributes. The relationships between the thing and the attributes cannot, however, be fully stated in an unmodified statement. The same thing appears to be of a different type from different stand point, To comprehend the aspect one must take into account, several standpoints or views. Syadvada is also known as Anekāņtvāda, or the doctrine of Manifold Aspects. Anekāntvāda describes the world as manifold, everchanging reality, an infinity of veiw points depending on the time, place, nature and state of the one who is the viewer and that which is viewed.
To illustrate, the Jaina Philosophy says :
1) The soul is permenant (Nitya) from the point of view of 'Basic
substance', i.e. Dravya.
2) It is non-permanent (Anitya) from the point of view of continued
modifications, i.e. Paryāya, e.g. different bodies and existences during birth and rebirths.
3) When the Soul finally leaves the body and completely becomes
liberated, attains the pure natural state of existence in an everlasting Spiritual Bliss (the Moksa - Siddhatva - Godhood). All Souls attaining siddhatva are equal in all respects and yet they have their own
individuality with infinite knowledge and energy. The foundation of every other religion is made from time to time by

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•
individuals. They came into existence during the fourth era of the descending time cycle i.e. Avasarpini. Some of the recent religions came into practice during 2500 years in the fifth era of the said time cycle. Each of them may not be wrong from their individual point of view.
Some believe that the soul is non-permanent and exists only for an instant and a new one replaces it, leaving behind a continuous chain. It is not the same soul.
ĀTMĀ The Self....
Yet another view insists that the soul is only one and permanent without any change, spread all over the cosmos. Whatever is visible all around us is nothing but an illusion (Bhrama)....
What is true from one point of view is open to question from another. Absolute truth cannot be grasped from any particular view point alone. Absolute truth is the sumtotal of all the different-view points (more than one point of view).
The syadvada with its "Sapta Bhang" or seven prepositions of modes of expressions each dealing with a particular aspect of a thing under consideration, yields Complete truth regarding that thing. These modes are interrelated and each presupposes the other, each implies the other.
For an illustration, a man is a Son from his father's point of view, a Father from his son's point of view a Brother from his sister's point of view and a Husband from his wife's point of view.
Relativity is the art of creative thinking. It is an honest effort to look at truth in its proper perspective. The art of choosing right angles at right time and right place and while doing so a Jaina does not neglect other angles, but accepts them passively in their due importance, making them truth of subsidiary importance. Jainism says that relativity is mental non-violence.
Syādvāda if properly understood reveals the true nature of a thing. The Syādvāda is an unprecedented gift of the Jaina Religion to the world. It can play the supreme role of bringing harmony among conflicting ideologies and thereby universal brotherhood will shine forth to the fullest extent.
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The Self...
APPENDIX - 3
A Resume on Pudgala Parāvarta Kāla (The incomprehensible, most extensive time-calculation) Kāla - Time : The sixth basic substance. 1 Samaya = Indivisible unit of time. 1 Avalikā = Countless samaya-exact figure as per 4th
Countless i.e. Yukta. 1 Second = 5,825 Āvalikā. 1 Palyõpama = countless number of years. 1 Sāgaropama = 10 Kõțākoti Sagaropama. (1,000,000,000,000,000)
por lyopama.
1 Kāla Cakra' (Time-Cycle) = 20 Kõțākāļi Sāgarōpama. (1/2 Cycle = 1 Avasarpini divided into Six periods) (1/2 Cycle = 1 Utsarpini divided into Six periods.) 1. Pudgala Parāvarta Kāla =
a. Bādara = . Gross-Infinite time-cycles.
b. Sūkşma = Finesse-infinite power to infinite time-cycles.
The Jiva-Sentient Soul is beginningless (i.e. Nigod-Sub-micro organism). When Jiva enters Vyavahāra Rāśi - Active Division in the Cosmos, it goes through infinite Pudgala Parāvarta Kāla in endless deaths and rebirths in different existences and forms until the final liberation.
Pudgala . = Matter. Parāvarta = To complete the Circuit. Kāla
= . Time Pudgala Parāvarta Kāla = The time consumed to complete the circuit of matter. There are four types of calculations pertaining to :

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.... ĀTMĀ
The Selt....
1. Dravya - Basic substance - indivisible particles 2. Kșētra - Area -space-points (Pradēša). 3. Kāla - Time - 'Samaya' - indivisible unit of time. 4. Bhāva - Volition-intention.
Each have two divisions A) Bādara - Gross Calculation-informative) and B) Sūkşma - Finesse Calculation - (operative).
1. Dravya (matter) Pudgala Parāvarta Kāla : The Jiva during its journey in the Cosmos in different existences and Kingdom acquires Varganas (categories of molecular combinations), Audārika, Vaikriya, Tējasa, Bhāṣā, Svāsöcchavāsa, Mana and karman. When the Soul assimilates and discards each and every Paramanu (indivisible particle) in the Cosmos on random basis in association with these seven Varganā, the time taken is one Gross Dravya Pudgala Parāvarta Kāla.
When the contact is made through only one Vargana, (any one of the seven,) the time taken is one Sukshma (finesse) Dravya Pudgala Parāvarta Kāla. Which is infinitely more than the Gross Dravya Pudgala Parāvarta Kāla. Particles touched by other Vargaņā are not taken into account.
2. Kșētra (Area) Pudgala Parāvarta Kāla : All the space points (Pradeshas) in the cosmos, when they are covered (contacted) by death on random basis, it is one Gross Kșētra Pudgala Parāvarta Kāla. But when the Soul covers every space point in a consecutive order, i.e. starts from the centre and when death takes place on the adjoining space point only, it is accounted for. Death anywhere else in between is not considered. The time taken is suksma Ksētra Pudgala Paravarta Kala
3. Kāla (Time) Pudgala Parāvarta Kāla : All the samaya (indivisible unit of time of one Kāla Cakra (Time-cycle), when every 'samaya' is covered by death on random basis it is one Gross Pudgala Parāvarta Kāla. And when covered in consecutive order, it is Sūkşma Kāla Pudgala Parāvarta Kāla. Other deaths are to be ignored.
4. Bhāva (Volition) Pudgala Parāvarta Kāla : (Countless stages and intensities which means Rasa-Bandh)
When death covers on random basis all the intensities and states, it is one Gross Pudgala Parāvarta Kāla. But when death occurs in consecutive order it is Suksma (finesse) Pudgala Parāvarta Kala. Deaths in between are ignored.

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.... ĀTMĀ
The Self....
APPENDIX - 4 Dharma - Jñana - Darsana
The word 'Dharma'- some aspects :
1. Ordinarily it means 'Pious Act'. 2. Dharma-Duty: towards others, elders, dependents, sub-ordinates,
society, country, etc. 3. Dharma- Nature :
Nature of fire is to burn. Nature of water is to cool. Nature of soul is conscience, sentient, immortality, infinite knowledge, perception, energy, bliss, longs to be purified, to rise
upward to Mõkşa-Eternal Salvation. 4. Dharma- Religion: That saves one from sinking in the temporal
ocean of births and deaths (Samsar). Religion consists of Dāna, Sheel, Tapa and Bhāva. (Charity, Chastity, Penance and Intention).
The highest Charity is to give freedom from fear-the fear of death, injury, torture, hurt, oppression, etc. Chastity means complete control of impure desires of five senses and mind including celibacy. Penance is of twelve kinds to purify the soul from all Karmic energies. Intention means all the above mentioned three should be with the
sole aim/intent of achieving the spiritual zenith. 5. Dharma- Spiritual : Samyak jñāna, Darśana and Caritra (Right &
True Knowledge, Faith and Conduct) 6. Dharma-Sramana Dharma (monkhood) having ten folds:
i) Kşamā : forgiveness, forebearance. ii) Mārdava : humbleness, politeness, humility and courtesy *iii) Ārjava : frankness, straight forwardness, deceitlessness. iv) Mukti : freedom from desires, greed and expectations. v) Tapa : penance of twelve kinds. vi) Samyama : to stop all inflow of karmas. vii) Satya : beneficial, pleasant and well - thought truth, avoiding
untruth.

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viii) Sauca: purity of conduct, to avoid all shortcomings.
ix) Akimcanya: to abstain from wealth and other material desires. Even love and affection of own body.
x) Brahmacarya: Complete celibacy, chastity in thought, word and deed.
ĀTMĀ The Self....
Jñana - Some Contexts:
1) Jñāna - Knowledge.
2) Kēvala Jñāna: Omniscient knowledge.
3) Manaparyaya Jñana: To read other's minds by Soul power (similar
to telepathy).
4) Avadhi Jñana: Clairvoyance knowledge intuitive cognition that occurs without the aid of sense - organ.
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5) Sruta Jñāna: Scriptural knowledge.
6) Mati Jñāna: Sensory knowledge.
7) Samyag Jñāna: Right/true knowledge.
8) Cimtā Jñāna: Contemplative knowledge.
9) Bhāvanā Jñāna: Acceptance of knowledge in one's own life.
10) Pratibha Jñāna: Intuition.
11) Mithya Jnana : Perverted knowledge.
Darśana - Some Contexts:
1) Darśana - Perception.
2) Darśana - Congnizance, being aware or conscious.
3) Kevala Darśana - Omniscient perception.
4) Avadhi Darśana - Clairvoyant perception.
5) Acakşu Darśana - Perception through senses other than the eye.
6) Cakşu Darśana - Power of seeing.

7) Samyag Darśana - Right/ true faith.
8) Mithya Darśana - Perverted truth or false belief.
9) Darśana - Different religions.
10) Darśana Mōhaniya - Obscures the true faith.
11) Darśana Varaniya - Obscures perception.

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