Jainism

Author(s): Vallabh Smarak Nidhi
Publisher: Vallabh Smarak Nidhi
Catalog link: https://jainqq.org/explore/034895/1

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zrI yazovijayajI Ibolkebc blog ELEIRILEQ, Q1140912. etEhted-2020: 115 3008179 Jain Literature Series Pushpa 2 INISM Shree Vallabh Suri Smarak Nidhi 89 Tambakanta, Bombay 3.

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5994504514646467466467467565656914545454545454545454545454545454545454545454545 A I tager for Shree Vallabh Suri Jain literature Series Pushpa 2 JAINISM Published by Shree Vallabh Suri Smarak Nidhi 89, Tambakanta, Bombay 3. HAYATSIYASAKTILISASIKATSELFOSSIBILITATSIYASS 546474

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With hearty Blessings from Acharya Shree Vijaya Samudra Suri. Agam Prabhakar Vuny Punya Vijayaji. Smarak Vidhi Samiti Shree Ratanchand Chunilal Dalia Shree Rimanlal Nagindas Parikh Shree Mohanlal Dipchand Chokisi Shree Jagjivanclas Shivlal Shah Samvat 2014] 2000 copies [ A, v. 1957 Price 0-8-0 Printo:/ 1,4 :Shree Baharlursinhji Printing Press PALITANA (Saurashtra )

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Foreword We are very glad to Publish the second Pushpa Jainism 'this year in the sweet memory of our great Acharya Shree Vijaya Vallabhsuriji. Last year we published 5000 copies of Mahavir' from Vallabh Smarak Vidhi and we are proud to inform Jain Jagat that. Mahavir' is read by many of our leaders & learned men of all parts. This book contains four small articles of three learned scholars and epitome of Jainism jaina dharmakA svarupa of Holy Acharya Shree Vijay Anand Suriji in Hindi, The matter of all the articles is very rich & gives substantial food for students of Jainism and other scholars.

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A very little scheme of only a Pice Fund can do many things & we see many lovers of Acharya Shree small or great, Rich & comman people all donate sincerely & the Smarak Fund is still increasing. Samiti requests all the lovers of Acharya Shree to continue this scheme so that we can publish useful books of literature and do needful work of education. We are very thankful to Dr. Hiralal Jain M. A. L. L. B. D. Lit. of Vaishali Jain university & Prof. P. R. Jain M. A. of Atmanand Jain College, Ambala. & Prof. K. L. Bhandari learned scholar of Indore, whose articles are taken for this book. Let us remember Acharya Shree Vijya Vallabh Suriji more & more by realising his dreams & let us work hard for the uplift of our Jain Samaj for which our Gurudev was a torch-bearer. The message of Jainism will go round the world & Abimsa & only Ahimsa will bring word wide peace sooner or latter. Bombay 24-10-57 Secretaries Vallabh Jayanti. Vallabh Smarak Nidhi. Shree Sudharmaswami Gyanbhandar-Umara, Su www.umaragyanbhandar.com

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JAINISM What is Jainism (1) There was a time when the whole society of men lived in peace and harmony, without any trouble and without any struggle, every one getting what he wanted and being satisfied with what he got. There was then no distinction of the ruler and the ruled, the master and the servant, and no idea of mine and thine. There was then no religion, But the happy state of things was disturbed when the idea of private property and ownership caught the fancy of man, The harmony of society was then broken and an era of struggle for life and existence, with its consequent warfare and trouble, commenoed. It was at this stage that the great teachers of the age preached religion in order to avoid, or, at any rate, to control, as far as possible, the clashes of wordly interests by placing before men certain higher ideals. Thus, according to lainism, religion originally came in, not for safeguarding the future

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life of men in heaven, but as a measure to keep peace on earth, promote goodwill amongst man-kind and inspire hope of a higher life in the individual. SYADVAADA OR ANEKANTAVADA. Various systems of religion have grown in the world at different times in different lands. If analysed closely and intelligently, they will all be found to contain the same truths and the same morals. Differences will be found to exist in details and for the reason that particular aspects of truth and morality are emphasized in one in a particular manner and not so emphasized in another. Jainism has attempted a "rapprochement" between these seemingly warring systems by a breadth of vision which goes under the name of Syadvada or Anekanta. The Doctrine of Anekanta draws attention to the fact that there are innumerable qualities in things and beings that exist, and ever so many sides to every question that may arise. We can talk about or discuss only one of them at a time. The seeming differences in statements vanish when we understand the particular point of view. I say, "I am mortal". Another man says, "I am immortal". These are diagonally opposite statements between which there seems

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} to be very little common ground. Can we accommodate both in one system? Jainism says, "Yes; please try to understand the view point of each statement before declaring them to be irreconcilable. Is it not that the one who says he is mortal is emphasizing the phenomena of birth and death of this body, about which there can be no dispute; while the other who says he is immortal is thinking of the imperishable nature of things in their essence? The form of things may change. but their substance, call it the soul or the primal matter, continues to subsist. Nothing that is, can be annihilated. In the Jain terminolology, the one who calls himself mortal is true from the point of view of form or acquired qualities; while the other who calls himself immortal is true from the point of view of substance or inherent and essential qualities. Thus, what is irreconcilable opposition in the eyes of others, is to a jain not only a mere difference of point of view but a necessary stage in understanding a thing in all its aspects. The two statements are supplementary of each other and go together to convey the truth. It is because a part is mistaken for the whole that the difference arises. Jains illustrate this by a significant story. Shree Sudharmaswami Gyanbhandar-Umara, Surat ! www.umaragyanbhandar.com

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Seven blind men went to get an idea of the elephant. Each of them could feel with his hands only one part of the huge animal, and when they sat down to compare notes, they began to quarrel. The one who had only felt the elephant's leg said that the animal was like a huge round pillar; the other who had felt the tail declared the animal to be merely like a stick; while the third who had felt the elephant's ear affirmed on oath that both of them were wrong, for, he was sure the elephant was like a winnowing basket. Thus they quarrelled without any hope of coming to terms for each had the conviction of personal experience in the matter. Till, at last, a man with eyes told them that they were all right and all wrong. They were right because each of them had stated a part of the truth; and they were wrong because they wanted to pass a partial truth for the whole truth. Put all the partial truths together and you get the whole elephant. THE WHOLE TRUTH, Every difference in religious and phillosophical ideas, in fact, in all opinions and beliefs may, in this light, be understood to furnish not a cause for quarrel, but a welcome step

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towards the knowledge of the real truth. It is from this point of view of its synthetic outlook that the jain system has been claimed by its own logicians as a synthesis of the so-called false beliefs. We have thus seen how a difference, or, to be more accurate, a seeming difference of opinion may rise beetwen two persons when they are actually speaking about two different aspects of the truth. There would, similarly, be a great manifestation of difference when they both use the same word in different senses One say, "God is the Creator of the Universe." Another says, "God is not the Creator of the Universe." In spite of their utter difference the two statements can very well be reconciled if the idea of God in each case is analysed when it will probably be found that the one who believes God to be the creator means by God the ultimate power of Nature which is at the root of all that exists; while the other means by it the absolved soul, the ideal of peace and supreme bliss which his opponent perhaps calls by some other name such as the Muktaatma or the like. There can hardly be anything of practical value in life which will hold good for all times

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6 and all places in exactly the same way. Yet these important factors of time and place are frequently neglected or forgotten in estimating the truth of different statements, and this furnishes yet another fertile source of misunderstanding: Similarly, when one kind of profession began to attract too many people, irrespective of their capacity for it, while other important and vital professions began to be neglected on account of the hardness of life involved therein, it became justifiable to briug into force the law of Varnasrama, so that there might be men enough for all kinds of necessary work in society. It would, however, not be just nor fair to maintain and emphasize these institutions of animal sacrifice and caste-restrictions when the time for them is passed. COMMON UNDERSTANDIG This is the doctrine of Syadvaada or Anekanta or view points which forms the basis and the sine qua non of the Jain system of thought. It requires that all facts and assertions should be studied in relation to the particular point of view involved and with reference to the particular time and place. If these differences are clearly understood, the differences in

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principles will vanish and with them the bitterness also. Obviously, this is the best means of promoting common understanding and goodwill amongst the followers of different faiths. One might say that this is mere common sense and that the principle is pre-supposed in every system of thought. It must, however, be remem. bered that the principle if kept in the background is always forgotten when needed most, and that common sense, unfortunately, is a thing which is most uncommon. In the Jain system the principle is always kept in the forefront, and hence, religious toleration, fellowship and coexistence, is the essence of Jain philosophy. AHIMSA I shall now deal with another principle of Jainism which is also of very great importance and of universal application, but which has frequently been misunderstood and misrepresented. This is the principle of Ahimsa or non-injury to living beings. Primarily, the preaching of Ahimsa was directed against the institution ofanimal sacrifices in which hundreds and thousands, nay millions of dumb and harmless creatures were butchered

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in the name of religion. This necessarily set the Jain saints a-thinking and they asked the questions. "Is this shedding of blood really nacessary for the betterment of the soul ? " They received an answer from their inner conscience that the shedding of blood was not only not necessary but it was against all canons of settled and peaceful religious life and holy conduct. But when the mind is blinded by fanaticism reason, which alone can guide us as to the requirements of time and place, becomes obscured and superstition and custom take its place. So the Jain saints decided to reawaken people as to their duty towards themselves and towards all other beings. They emphasized Ahimsa as the rule of good conduct. Briefly stated, it comes to mean this: Life is sacred in whatsoever form it may exist. Therefore, injure no life, and let this be the highest ethical principle. Be a gentleman: a gentleman is one who has no tendency to do violence. Every religion worth counting recognizes the sanctity of human life; Jainism wants the same feeling to be extended to the other forms of life as well namely, beasts, birds and smaller creatures.

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INJURY TO LIFE. But one might say that life in the world is well-nigh Impossible with absolute abstention from injury to all forms of life. So Jainism distinguishes various kinds of injury according to the mental attitude of the person committing it; for it is the intention that causes sin. It is conceded that the good deal of injury to life is involved even in the daily duties of an ordinary man, such as walking, cooking, washing and the like pursuits. The various operations of agriculture and industry also cause destruction of life. Life again, may have to be injured and even destroyed in the act of defending one's own life and property. So, with the catholicity which characterizes all its rules, Jainism does not prohibit a householder from committing these three kinds of Himsa which may be called accidental, occupational, and protective; rather, shirking from them would be considered a dereliction of duty. It is only the injury for injury's sake, for the merest pleasure or the fun of it without any thought and without any obvious higher end to serve, that a householder is recommended to guard himself against. Whenever the occa

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sion arises, let him ask himself the question. "Is it necessary for me to injure this being. and if so, what is the minimum amonnt of iujury that will serve the need ?" This much care and caution would save him from a lot of wanton destruction. It is not the infliction of physical injury alone that constitutes Himsa, but violence in words and violence in thought is also Himsa, and one must abstain from these too. Would these be called by reasonable nen principles calculated to weaken communities and nations ? In this age of armament and bitter struggle, one feels inclined to say "yes" to this question. But if religion has to fulfil its mission of bringing peace on earth and goodwill amongst mankind, it must always emphasize the ultimate good, and declare evil as evil howsoever unavoidable it may appear at any particular time. Consistently with this view, Jainism wants abstention from injury to life to be established as a rule of good conduct; it wants to make people gentlemen who have no tendency to do violence to anybody. With its outlook of Anekanta, Jainism recognizes that it is not always easy or good to abstain from inflcting

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11 injury; in such cases it recommends us to go by the rule of minimum of injury. OTHER ETHICAL VOWS. The other Jain ethical vows are truthfulness. abstention from stealing, and sex-fidelity which need no comments here. They, together with Ahimsa, it might be said in passing. constitute such a nice and simple code of good conduct that roasonable observance of it would leave no scope for the application of any of the sections of the Criminal Procedure Code. The fifth and last vow requires some exp. lanation here. It is called "Parigraha Parimana Vrata" or the vow of setting a limit to the maximum wealth that one would possess. As said above more than once, the aim of Jainism is to avoid, as far as possible, undesirable clashes, in life and consequent disharmony in society. Under the present vow. a householder is recommended to fix beforehand the limit of his worldly belongings which he would never try to exceed. If and when he has reached that limit, he will either try to earn no more, or, if the earnings come inspite of itself, he would devote the surplus to charitable purposes the recognized forms of which are medical help,

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12 spread of education. distribution of food and other measures of relief from suffering. The spirit of the vow is clear. One should not be too greedy or selfish. The common wealth is limited, and so, in fairness to other, one should take to himself only as much, as according to his own reasonable estimate, he needs. This. is good for the individual satisfa. ction as well as for the society. One cannot fail to recognize in this vow a very quiet and peaceful attempt at economic equalization by discouraging undue accumulation of capital in individual hands. It is, however, no fault of the religion itself if such noble principles have frequently been recognized in their violation rather than in their observance. At the same time, it cannot be denied that the vow has created in the Jain community a very charitable disposition as a result of which large amounts of money are devoted every year to deeds of philanthropy and so many charitable instiutions are being permanently financed by the community. THE DESTINY OF MAN Yet another principle af jainism might be mentioned here. Jainism does not preach that there is any special power ruling over the

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destinies of men from behind or above. On the contrary, it teaches that every individual works out his own destiny by his own mental and physical exertions which, by themselves, generate energies thet bring to him agreeable or disagreeable experiences. This is the Karma theory of Jainism which has been worked out in great detail. According to it, nothing as a rule, will come without effort, and no action will go without its appropriate result. It makes each individual fully responsible for his progress or decay-a sort of complete individual autonomy. The jains worship, not the creator or the destroyer of the universe, but those great saints whom thay believe to have known the ultimate truth and to have preached it to humanity. These saints they call Tirthankaras that is, those who made it easy for others to cross over the ocean of life. It will be seen that in a religious system like this there is no place for a distinction of caste and creed, and for a struggle for form and ceremony. But if within the jain community these weaknesses exist, they are in spite of specific religious injunctions against them and as a result of the close association of the Jains

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with communities where these play an important part. In its philosophy as well as ethics Jainism has close affinities with Hinduism and Buddh. ism, and, in fact, with every other religion such as Christianity and Islam which have the same end in view, namely, the salvation of mankind. It, however, stands to the credit of Jainism that it actively seeks a synthesis with all other systems through its outlook of Anekanta and logically proves that it is one truth which is revealed to us through its several aspects. It also wants non-violence in thought, word and deed to be established as a rule of good conduct. Thus, it makes a definite move towards a common understanding amongst all faiths that have been and that may be, and a feeling of brotherhood among all men. GREAT ANTIQUITY. The Jain literary traditions claim a great antiquity for the religion which had been promulgated and revitalized from time to time by no less than twenty-four Tirthankaras. THE LAST OF THESE WAS LORD MAHAVIRA He was born a Kshatriya prince, his father and mother being Siddhartha and Trisala, the king

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15 and queen of Kundalpur in the kingdom of Vaisali. The luxuries of royalty made no appeal to him. His mind was steeped in thought about the greatest problems of life, namely, the suff erings of mankind and how to overcome them The solution could never be found in the enta. nglements of the palace and the kingdom. He therefore renounced the world at the age of 30 and devoted himself to the practice of austerities, cultivating that discipline of the body and the mind which is absolutely necessary for the right understanding of life and nature. This he did for a period of twelve years at the end of which Supreme Wisdom dawned on him. He found out the cause of misery and the way to remove it. The essence of his philosophy is already set forth above. This he preached for the remaining thirty years of his life winning a large number of adherents to his creed. He attainded Nirvana at pavapuri (Bihar) at the age of 72 leaving behind a strongly organized community which has continued to flourish, with varying fortunes, throughout Bharatavarsha during the course of the last twenty-five centuries.

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16 The community has shared fully in the cultural evolution of the country and made substantial contributions to the national religion and philosophy, art and literature. Great was Mahavira's birth, greater still was the life that he led, and the greatest was the Truth that he revealed to mankind in the form of the Jain creed. May the memory of His Holy Preachings inspire in us that breadth of vision, that sprit of toleration and that feeling of humanity which is the highest and most urgent need of the world today. OM SHANTI MAY THERE BE PEACE Dr. Hiralal Jain M. A. L. L. B. D. LIT. (Vaishali, Bihar)

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The Fundamentals of Jainism I Speculations about man, the universe and the relation between them, and about the goal of human life have been agitating man's mind from times immemorial. This has given rise to many philosophycal systems and religious doctrines, one of which systems is known as Jainism. Its followers, nowadays mostly confined to India, hold a prominent place in this country. They have a most ancient culture,1 holy places scattered throughout the country and numerous historical monuments as symbols of their glorious past and evidence of their love of art and sculpture. It is quite wrong to believe, as was held in the greater part of the 19th century, that Jainism was either a break away from the Vedic religion of the ancient Indian Aryans or 1 See J. P. Jain: Jainism The Oldest Living Religion. 2

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18 merely an offshoot of Buddhism." The Jains believe their system to be eternal truth, revealed for the benefit of mankind in every era by innumerable Tirthankarass or jinas ( Victors ). These are omniscient expounders of the nature of things, preachers of truth and organizers of the Sangha or Holy Order of ascetics, and teachers of the laity, both men and women. Owing to insufficient historical data scholars may hesitate to accept the claim of Jainism to be a most ancient system of thought. But there is irrefutable literary evidence that Jainism was flourishing in India definitely in the eighth century BC, and even during the Vedic age. According to Dr. S. Radhakrishan, "Jainism prevailed even before Vardhamana [Mabavira, or Parshvanatha. The yajurveda men 2 See Hermann Jacobi's Introduction to the Jaina Sutras, Part I, in the sacred books of the East. Vol. XXII. 3 A Tirthankara is defined as he "who shows the broad fording-place of virtue, the best of all, reaching which men overcome pains and sorrows."-SAMANTABHADRA; BrihatSvayambhu, Stotra. 9. 4 Indian philosophy, Vol. I. P. 287.

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10 tions the names of three Tirthankaras-Rishabha, Ajitanatha and Aristanemi. " Buddhist literature contains evidence that Lord Mahavira did not reveal any new truth or found a new system. The four vows (Chaturyama Dharma) preached by Lord parshavanatha, the last Tirthankara before. Lord Mahavira, were in vogue before Lord Buddha attained enlightenment.5 Lord Mahavira was but one of the promulgators of Jainism; his parents were followers of Lord Parshavnatha." + . Jainism is distinguished from other religions and philosophies by its clear-cut theological and metaphysical doctrines. The main purpose of this article is to acquaint the educated laity with the basic principles of Jainism without going into details. The exposition will be based mostly on original, authoritative works. Unbiased Indological research by European and Indian scholars has revealed in ancient India two distinct currents of culture, namely. the Vedic or Brahmanic and the Shramanic 5 Pandit Sukhlal: Nirgrantha Sampradaya parts I and II. 6 Acharanga Sutra, II, 15, 16 and Kalpa Sutra.

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20 They were so antagonistic in approach that some ancient scholars regarded their opposition as eternal, like that between a serpent and a mongoose or a cow and a lion.? The old Shramanic culture included the doctrines accepted by the Jains, the Buddhists, the Sankhyas and the Ajivakas. The Sankhyas have entered the Vedic fold, the Ajivakas are found no more and only Jains and Buddhists may now be regarded as representatives of this cul. ture. Prof. A. N. Upadhye describes it as. an indigenous system of thought; call it for convenience the Magadhan religion, which was essentially pessimistic in its worldly outlook, metaphysically dualistic if not pluralistio, animistic and ultra-humane in its ethical tenets, temperamentally ascetic, undoubtedly accepting the dogma of transmigration and the Karma doctrine, owing no racial allegiance to the Vedas and Vedic rites, subscribing to the belief in individual prefection and refusing unhesitatingly to accept a creator. 7 Patanjali; Mahabhashya on the panini Sutras, 2, 4, 9. 8 A. N. Upadhye : Pravachada gara, Preface, p. 12,

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21 Pandit Sukhlalji, one of the greatest living authorities on Indian religion and philosophy, has very lucidly summed up the basic difference between these cultures: Brahmanism or the ancient Vedic movement was established on the attitude of inequality while the latter [Shramanism) was based on the attitude of equality. This basic difference is obvious in these three respects, viz, concerning society, concerning the end to be achieved and concerning the outlook towards living creatures." Both Jainism and Buddhism deny the authority of the Vedas, reject priestcraft and the rigidity of the caste system based on birth, deify the human soul, follow the doctrine of Ahimsa more earnestly than others and stress ethical standards. But other tenets of theirs differ, as do also their literature and their history. Jainism accepts the existence of the eternal, nonmaterial soul which persists through all changes and migrates from one body to another until finally liberated. Buddhism, denying the existence of such a soul, believes in an unbro 9 Jaina Dharma Ka Prana p. 1

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ken series of states, each depending on the condition just preceding it and giving rise to the succeeding one. The Jain and Buddhist concepts of liberation are also different. The tenets of Jainism, moreover, are claimed to have been promulgated by various Jinas at different times, while the Buddhist doctrines were preached for the first time by Lord Buddha himself. Jainism lays stress upon external and internal self-denial, while Lord Buddha was opposed to external austerities, regarding them as useless for purifying the mundane soul. While the two systems have common words like " Jina" "Arbat,". etc., used in both for deified souls, the word "Niggantha'10 (Nirgrantha in Sanskrit and Nigganttha in Pali) meaning " free from all fetters," internal as well as external, is used exclusively for Jain monks and deified persons. Prof. Dalsukh Malvaniya, a well-reputed Jain scholar, holds that in the Upanishads, regarded as the fountain head of all other Indian philosophical systems, the foundation of Jainism is not found. This fact establishes its 10 Acharanga Sutra 109; Bhagavati 9. 6. 383.

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23 independence and originality. The exposition of Karma, of the gunasthanas (stages of spiritual developement), of the order and creation of the universe, of atoms, matter, the six substances, etc., found in the canon attributed to Lord Mahavira, goes to prove this system to be the result of the labour of many centuries before his time as well as different from and independent of Upanishadic thought. 11 Jainism maintains that truth and untruth have been existing and will continue to exist side by side. Professor Kapadia has rightly said:... According to the Jainas their religion as propounded by their omniscient Tirthankaras is nothing but truth, and hence they are inclined to believe that there was never an age when Jainism did not exist at least in some part of the world and that there will never come an ago when it will be completely wiped off from the surface of our globe. 13 Aa to specific literary evidence to justify this claim, we have referred to Lord Arishtanemi 11 Agama Yuga Ka Anckanta Vada p. 12. 12 H. R. Kapadia : The Jaina Religion and Literature, Vol. I, p. 7.

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24 being named in the Yajurveda (IX. 25). The Adi Parvu of the Mahabharata refers to kshap maka; which means a Jain monk. The Bhaga. vata Purana (V, 3-6) gives the life of Lord Rishabha. The word shramana occurs in the Ramayana (1, 14-22) and commentators interpret it as meaning a skysclad Jain Monk. In the Prabhasa Puriana Lord Nemi is referred to as a Jina who obtained salvation on Mount Raivata. The Buddhist Shatashastra (5th century of the Christian era) mentions Lord Rishabha as the founder of Jainism. Archaeological proofs of the antiquity of Jainism are also not wanting. In the Orissa inscrption of the Emperor Kharavela (160 B.C.) Rishabha is mentioned as Agrajina. The Kan. kali Stupas of Mathura also prove the antiquity of the system. Some scholars maintain that nude figures dicovered at Mohenjo-daro are in the Yoga posture peculiarly Jajna. 18 prof. Pran Nath of the Banaras Hindu University deciphers Seal No, 449 as " Jinesha" (Jin-i-Sarah).14 13 The Modern Review, August 1932, pp 155-16. 14 The indian Historical Quarterly. Vol. VIII, Supplement.. p. 18.

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25 The foremost peculiarity of Jainism is that it claims no non-human source. Its tenets are based on the knowledge of the Victors, who have attained perfection by their own efforts in this very universe. According to Jainism it is the human soul alone which can reach the highest degree of purification. All souls are possessed of fulness and perfection, Jainism is totally against offering devotion to any being, human or divine, in the hope of gaining bliss immortality or perfection through the mercy of that being. The full development of the soul cannot be gained through outside aid. Lord Mahavira emphatically declared "Man, thou art thine own friend, why wishest thou for a friend beyond thyself ?"15 One has to struggle with one's own enemies, having faith in one's own strength. The true victor is expected to defeat his passions and sense cravings and not his fellow beings. Fight with this, your own body; why should you fight with anything else ?"'16 Fight with yourself. Why fight with exte15 Acharanga Sutra 116. 16 Sutrakritanga, 154,

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26 rnal foes ? He who conquers hiniself, through himself will obtain happiness.17 The noble, human character of Jainism makes it free from mystic ritual, unholy superstition and the feeling of helplessness or inferiority. That is why the late Virchand Raghavagi Gandhi, 18 the first torchbearer of the message of Jainism to the modern West declared in one of his speeches: The philosophy of the Jainas is not essentially founded on any particular writing or external revelation but on the unfoldment of spiritual consciousness, which is the birth-right of every soul. Books, writing and scriptures may illustrate, wholly or in part, this truth, but the ultimate fact remains that no mere words can give full expression to the truths of Jainism, which must be felt and realized within. 19 According to Jain metaphysics, this universe is without beginning or end. It has always existed and will continue to exist for over, undergoing countless changes which are produced 17 Uttaradhyana, IX. 35. 18 Delegate to the parliament of religions, Chicago Word's fair. 1893. 19 The Jaina philosophy, pp. 15-16.

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simply by the inherent powers of different substances without any intervention of an eternal God or Creator. Substance has been defined as possessing some unchanging essential characters (gunas) and other changing modes (Parya-yas).2 0 The essential characters of a substance are found permanently in it and it is on account of them that the substance exists. Non-essential or accidental characters of a substance, are always subject to succeeding changes. The world, according to Jainism, is chang. ing as well as unchanging. Jainism rejects both the theory of jmpermanence accepted by the Buddhists and the theory of absolute permanence expounded in the Vedanta system. It believes in permanence in change. From one point of view, substance is permanent and from another it is subject to change. That is why substance or reality is also defined as consisting of three elements; origination, decay and permanence.21 Parya-yas originate and decay but the gunas remain permanent. Consciousness, for 20 Tattvarthadhigama Sutra, 5. 38. 21 I bid,, 5. 30.

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28 example, is regarded as a quality (guna) of the soul. There cannot be any time when the soul is absolutely devoid of consciousness. But pleasures, pains, eto, are merely various modes (par-ya-yas) of the soul. They appear and disappear. II Substance is classified in Jainism as follows: 1. The Soul or " Jiva." Consciousness is the very essence of the soul. In its pure and natural form the soul is believed to have un limited knowledge, perception, strength and bliss The inherent characteristics are the sanie for all souls are divided into two classes: emancipated (Mukta) and wordly (baadha or samsarin). The emancipated souls have purified themselves of the dross of Karmic matter, risen to the higest loka and attained infinite knowledge and perception and unmixed bliss.1 The wordlly souls are in embodied form, clouded by the Karmic matter which gives rise to various pleasures and pains according to its nature and intensity. The Jains believe that all living beings are selfexistent and eternal, found originally in 1 Panchastikayasamayasara, 28.

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29 an impure condition but with the potentiality of purifying themselves. Once they become pure or liberated, no power on earth can stain them. Souls are different from the body and are infinite in number. The soul is "possessed of knowledge and perception, is immaterial in its pure form, is the doer of all actions, is of the size of the body it occupies at the time is the enjoyer of the fruits of its actions."2 "It is tasteless, colourless, unmanifest and has intelligence as its quality. It is soundless without any distinguishing mark and without defined configuration."s 2. Matter or (" Pudgala. Matter is regarded as liable to integration and disintegration Material Substances can combine to form larger and larger wholes and can also break up into smaller and smaller parts, ending in anu of atoms. Matter possesses touch, taste, smell and colour1 It is divided into atoms and molecules (Skandha ). Two or more atoms may combine to form bigger molecules. All substances 99 2 Dravya Sangraha, 2. 3 Pravachanasara, 2. 80 4 Tattvarthadhigama Sutra, 5. 23. 5 Ibid, 5. 25.

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30 except the soul are devoid of consciousness. The atoms, according to Jainism, are fundamentally alike, having the abovementioned qualities and not different for earth, water, fire and air, as in the Nyaya system. 3. Space or " Akasha." Substances must havo room to exist. That which affords this room is called Akasha. Akasha is of two kinds Lokakasha' ( the space containing the world of souls, matter, time, etc) and Alokakasha (the empty space beyond such a world ). 4 Time or "Kala" The substance responsible for modifications and changes in things is known as time. In its absence nothing could continue to exist or undergo a change. 5, and 6. "Dharma" and "Adharma" These two substances are a distinguishing feature of the Jain system. They do not mean virtue and sin as these words ordinarily imply, The Jains believe that there must be some substances which help souls and material objects to move or to rest, These are known as Dharma and Adharma, respectively. Just as water helps a fish in its movement in the river or the shado of a tree helps a pagser-by to take rest, so these two substances help worldly objects in

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31 their movements and rest. They do not make them move or rest, but simply perform, the function of assistance. It is due to them that the division of Lakakasha and Alokakasha is inferred. There would be no end to the upward movement of the liberated soul if these substances did not exist. Jains do not believe in a personal, eternal God who has been from the start all-pervading pure, omniscient and all-powerful and is also the creator of this universe. In Jainism the deified liberated souls, countless in number, take the place of God. The aim of their devotion is merely to guide and inspire a sincere devotee to follow in their footsteps. The individual soul can attain Godhood by continuous efforts. It is the human soul which on complete purification from foreign Karmic matter, attains to the highest level of divine perfection. Thus in this system man hiniself becomes God, depending upon his own help. The following words of Shri Jawaharlal Nehru may well be regarded as a tribute to the Jain point of view concerning God or deified human souls 'It has always seemed to me a much more

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magnificent and inipressive thing that a human being should rise to great heights mentally and spiritually and should then seek to raise others up, rather than that he should be the mouthpiece of a divine or superior power. Some of the founders of religions were astonishing individials, but all their glory vanishes in my eyes when I cease to think of them as human beings. What impresses me and gives me hope is the growth of :nind and spirit of man, and not his being used as an agent to convey a message." 6 The theory that there is one personal God with virtues and powers for ill, controlling all the activities of the universe, cannot produce desi. rable moral qualities in the heart of the worshipper. : Aldous Huxley rightly maintains that "belief in a personal moral God had led only too frequently to theoretical dogmatism and practical intolerance and to the commission in the name of the divinely moral person of every kind of iniquity?. The basic feature of the Jain conception of God is that worship is absolutely impersonal 6 The Discovery of India. 7 Ends and Means, p. 301.

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and all human souls worthy of Godhood aro given reverence without distinction of colour, caste or country. The Jaina Nav kara Mantra; recited by the Jains many times a day, pays homage not to individuals but to five classes of Parameshthins (Supreme Ones ): 1. Arhats, embodied souls which have attained omniscience. . 2. Siddhas, who have discarded even the body and attained final liberation. 3. Acharyas, heads of the monastic order. 4. Upadhyayas, teacher-saints. 5. Sadhus, ordinary ascetics. Every known object has innumerable characters or Dharmas. Only Arhats or omniscient souls can know an object in all its various as. pects. Our knowledge is relative and partial. consequently our judgments about a thing are true only from a certain standpoint. We cannot claim that an object exists only in the way or form in which we know it. Others may see it from a different angle. It is also a common experience that after the lapse of some time

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94 the same object seems to us different. The Jain system believs in realism and holds the existence of all objects to be real. The standpoint from which the Jains explain the existence of the universe is known as Syadavada or Aneka* ntavada. Critics often say that it is impossible for an object to exist and not to exist at one and the same time. But the object is existent from one point of view and non-existent from another. The object "man" exists as a man but has no existence as an animal. We can prove the existence of the table as a table, but as a bench the table has no exitence. Hence ordinary human beings cannot pass absolute judgment about any object as not all its characters are within the scope of our knowledge. So, according to the Jains, every judgement should be qualified by the word "Syta" or "somehow" or "from a certain point of view " to avoid possible false statement and the causing of misapprehension. On the basis of Syad avada the Jain logicians have developed the Saptabhanginaya or the seven forms of judgment the details of which can be learned from ancient works as well as from the scholarly

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writings of some distinguished modern scholars of Jainism. 8 Syadavada aims at harmonizing seemingly discordant doctrines and teaches us toleration as well as intellectual freedom. Dr. S. C. Chaterjee and Dr. D. M. Datta have pointed out the beneficial effects of the Syadavada theory "The principle underlying Syadavada makes Jaina thinkers catholic in their outlook. They entertain and accept the views of other philosophers as different possible versions of the universe from different points of view. The only thing that the Jainas dislike in other thinkers is their dogmatic claim that they slone are in the right. This claim amounts to the fallacy of exclusive predication (Ekantavada). Against such a fallacy of philosophical specul. ation a protest has been raised recently in America by the Neo realists, who have called it the fallacy of exclusive particularity. But no Western or Eastern philosopher has so earne. 8 Syadavadamanjari. Syadavadaratnakara Saptabhangitarangini, Ashtasahasri, Prameyakamalamartanda: Ths Jaina Philosophy of NonAbsolutism, A Critical study of Anekantavada by SATKARI MOOKERJEE; etc,

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36 stly tried to avoid this error in practice as the Jaians have done.9" Turning to Jain ethics, the summum bonum of the Jain religion is the attainment of salvation or Moksha, which means freedom for ever from an endless circle of births and deaths in the various forms of gods, human beings, animals or infernal beings. This freedom is gained through one's own steady and strenuous striving. The path leading to this salvation consists of right vision or faith, right knowledge and right conduct, 10 The bondage of the soul from times immemorial is regarded as real, although the soul is inherently perfect and pure and can remove all obstacles and attain perfect illumination. For this purpose the soul must willingly subject itself to a series of practical discipilnes, rules of conduct and various internal and external penances. The stages of spiritual development, about 14 in number, are called technically gunasthanas. The Jain Tirthankaras were aware of human 9 An Introduction to Indian Philosophy. P. 93 10 Tattvarthadhigama Sutra, I. I.

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37 weaknesses. They knew that the path of renunciation is not easy for all to follow. Hence they preached and propagated two sets of rules of conduct-one for monks and the other for householders. It is repeatedly stressed that both sets of rules are Dhrma, or the Virtuous Path. The path of the house holders does not lead to sin. The Jain monks and nuns are required to practise the five great vows in their perfect and highest possible forms: Non-injury, Truthfulness, Nonstealing, Celibacy and Non-attachment to worldly objects. Their life is one of complete selfhelp. They are not to be a burden on socity in any way. They always travel on foot, wear the fewest possible clothes (some even discard clothing altogether), have no house or property of their own and are expected to know many languages for the purpose of propagating the message of peace among the people of different natians. They keep to a simple, purely vegetarien diet, just sufficient to keep body and soul together, beg their food from different houses and have neither attachment nor enmity towards any living being. The detailed rules for their conduct are given in the Acharanga

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Sutra, the Dashavaikalika, the Uttaradhyayana and the Tattvarthadhigami Sutra etc, Shravakas and Shravikas-pale and female householders-are also expected to follow these vows, though in a somewhat modified form. They have to practise some other important vows also. They take no food after sunset. They are enjoined to earn their livelihood in a just manner; to help the needy and the poor, to show reverence to the ascetic order, to study religious scriptures and to be tolerant to other faiths. Monogamy, and that also with the practice of self-restraint, is regarded as the ideal form of marriage. Honest dealings are emphasized. One Acharya has said: Even the virtuous cannot accumulate heaps of wealth by honest earnings. Has any one seen the rivers flooded with pure water ?11 Honest and just living does not lead to hoarding. By it one can earn only enough to make both ends meet. Jain householders in general have been peace loving, faithful and upright throughout their history. Their rules of conduct can be learned in detail from the Upasakadasha 11 GUNA-BHADRA : Armanushasana, 45.

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39 nga, the Yogashastra, the Ratnakarandashravakachara, etc. The matter which so far has kept the soul in bondage and has prevented it from attaining final liberation is known as Karma, It is bound up with the soul. It is regarded as material and of very subtle form. Every action, every word, every thought, produces, besides its visible effect, an invisible transcendental one which, under certain conditions, materializes in reward or punishment, according to its nature or force. The intellectual, spiritual or material differences found in various beings are understood to be the result of the different individual Karmas, Karma has eight main divisions, each with many subdivisions. The Jain Acharyas have given an exhaustive account of the various Karmas, dealing with the problem in minute detail. Readers are referred to the Gomattasara Karma-kanda and the karmagranthas, etc., for a full account of the problem. Dr. L. Glase napp considers that "in no other system, perhaps has Karna been taught to be of such concrete, realistic, physical nature as here."13 12 The Doctrine of Karman in Jain Philosophy p. viii.

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40 From the above brief account the antiquity and independence of Jainism and its salient features can be seen. It has been well written that Jainism is the means to the introduction into this mundane world of a reign of peace, ordered harmony, and reasonable sweetness which are most wanting in these days of rank materialism and uncompromising self-aggrandisement, wherewith this blessed land of Bharata has become surcharged.13 P. R. Jain m. A. Prof. Atmanand Jain College AMBALA (Panjab) 13 NAHAR AND GHOSH: Epitome of Jainism, P. xvii.

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Services of Jainism to INDIA. Jainism is a religion of varied and Multifarious activities. It held a very prominent position in the literary world of ancient India and has produced great geniuses in every branch of literature. The Jain scholars and philosophers have composed works so voluminous and learned on Philosophy, Hogic, Grammar, Mathematics, Prosody, Comparative Religion, History, Biography, Astronomy, Lexicography, Medicine and various other subjects too numerous to mention here, that they excite the wonder and admiration of even the Western civilized world. The famous and ancient libralies of Cambay, Jaisalmer, Patan and several other places and the private libraries of many Yatees and Sadhoos bear out fully the truth of my assertion. An idea of the value and importance of these works can be formed from

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42 the following remark of Dr. Buhler. He says"They (the Jains) have accomplished so much of importance in Grammar, in Asrtology as well as in some branches of letters, that they have won respect even from their enemies and some of their works are still of importance to European science." This is a very great compliment to the talented activity of Jain scholars and we thank Dr. Buhler for his appreciation of their works. Out of the large number of famous Jain writers I mention here the names of a few only. Bhadrabahu, Abhayadeosuri, Silangacharya and many others have written big commentaries in Sanskrit on many Jain Suttras. The commentaries are famous for purity of style and deep philosophical thoughts. Merutungacharya, Harichandracharya, Vagbhatta, Jayashekhar, Nayachandrasuri and various other poets have composed poetical works of so great merits, that they can vie with the greatest works of Kalidas and Bhavabhuti. Umaswati, Haribhadrasuri, Hemchandracharya, Manikyanandi. Mallisen, Ratnaprabhacharya and other writers are famous for many

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writing learned treatises on Jain Logic, the formidable system, of Syadwad which is peculiar to Janism, is very famous and unsurpassed as a system of Logic, Kamalshil, Hemchandracharya and Haribhadrasuri were invited with great honour by the kings of their times to hold controversies on philosophy with Buddhist and Hindu scholars, and history records that the Logic of the Jain philosophers was so very powerful and convincing that their adversaries were vanquished and the garland of Victory was placed on their necks. As Grammarians & Lexicographers, the Jains have no equals. Shaktayan, Hemchandra and Dhanpal are famous in these departments of literature. Shaktayan is a very ancient Grammarian and has supplied materials to the fam. ous Panini for his works on Grammar. Shaktayan has been very highly spoken of by Guslav Oppert who has edited his work. Hemchandracharya is a reputed encyclopaedist and is said to have composed three crores and a half of couplets on different snbjects. Vinayacharya, Ramchandracharya, Vagbhatta, Ajitsen and others have written learned

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44 works on Rhetoric. Ramchndra, Yashaschandra and Hemchandra have contributed many works to ths Sanskrit Drama. The Jain writers have written many works on Mythology. The Jain Ramayan and the triSaSTizalAkA purUSa cariya of Hemchandra are famous. The special feature of Jain Mythological writer is that their works do not contain the exaggerated accounts, so often found in Hindu Ramayan, Purans and Mababharat. The Jain Mythology depicts the beroes in their true colours. According to Jains, Rawan was not a demon and had but only one head and Hanuman and his followers were not monkeys, but wer a class of men caleld Vanars. Bhadrabahu, Padmaprabhasuri, Narayanchandra and others are famous for writing works on Astrology. The Jains have produced great Mathematicians also. The work of Mahaviracharya on Mathematics has been recently brought to light by M. Rangacharya of Madras. It is a very scholarly work and tbrows much light upon the subject of oriental Mathematics. Professor David Eugen Smith, Professor of Mathematics of Columbia University, Teachers College of

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45 New York, very highly praised this treatise. He remarks-"The shadow problems, primitive cases of Trigonometry and Gnomonics suggest a similarity among these three writers, yet those of Mahaviracharya are much better than are to be found either in brahmagupta or bhAskarAcArya and no question is duplicated. The Jains have been great Historians and Biographers. They have most accurately reco. rded the historical events of their times. Jain Rasas, Pattavalis, inscriptions on monuments and on the pedestals of images have supplied materials to many historians for writing authentic history and biographies. Hemchandra, Merutunga, Haribhadra and others are famous for writing many historical works of great authenticity. The Jains have contributed much in many of the departments of literature but in the short space of this booklet it is not possible to give an exhaustive list. But from the bare outline of Jain works given above a sufficient idea can be formed of the great services Jainism has done to literature in general. It must be noted here that the Jain literary activity was not confined to a particular

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46 province and to a particular language. Almost in very part of India and almost in every lan. guage they have achieved marvels. If we cast a glance at the sacred places of Pilgrimages and the innumerable Jain Temples in every part of India and several other religious institutions, we shall feel convinced of the fact that the Jains spread far and wide over India. From the life of Shri Mahavir we found, that during the last thirty-two years of his life, he visited almost all the important places in India and converted provinces after provinces to Jainism. Kosal, Videha, :Magadha, Anga and Bihar were the chief places of his Missionary activity. His travels extended even as far as the foot of the Himalayas and the wild country of Arabia. The Digambar Acharyas converted the whole of Tailangan and Karnatic to Jainism. This widespread activity of the Jains naturally led them to help the advancement of several other languages, besides Prakrit and Sanskrit. Dr. Buhler says:--"In southern India where they worked among the Dravidian tribes, they also advanced the development of their languages. The Canarese literary language and the Tamil and Telgu, rest on the foundations laid

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by the Jains. In like manner the Gujrati language has received great patronage from the Jain writers and it owes its present greatness to them alone. Thus we see that Jainism has been greatly instrumental in laying the foundations of several languages. This fact speaks volumes for its greatness and for its impartiality towards all languages. . From literature, let us proceed to see what Jainism has achieved in the field af Science. The Jain Philosophers appear to have fully anticipated it. The mysterious puzzle, what is man and what is Universe and what are their relations with each other, has been most satisfactorily solved by the Jain Tirthankars. Jainism says that the Universe is uncreated and has no beginning and no end, that the union of soul with matter is eternal, that nature is but an endless series of cause and effect and man is the architect of his fortune. It discards the ridiculous theory of the existence of an all powerful, invisible being, possessing the powers of creating and destroying the universe at his will and presiding over the destinies of men. Modern science also is slowly arriving after a long struggle, at these

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48 immortal truths preached by the Jain Yogis of ancient time. Jainism next teaches that the Universe is full of life in it, that every inch of it consists of innumerable minute living beings, that plants and water, clay and stones when they come fresh from earth, have life. For some time science was credulous but after indefatigable researches it has arrived at those conclusions and at last supports these Jain theories. Fire and lightning also contain life according to the Jains but science has not as yet advanced so far as to prove this. But a time must soon come with the rapid progress of science, when many of the truths of Jain Philosophy, which appear absurd at this imperfect stage of modern investigations, shall be proved to be true beyond all possibilities of doubt The Jains have voluminous works in which they deal most ably and scientifically, with the wonderful and mysterious process by which life is evolved out of death, A perusal of these works will show that the Jains were great bacteriologists and that excepting the Jains no other philosophical system in India has gone into so many details of lifebuilding and on most perfect lines. I am proud to say that it is a crowning glory of Jainism,

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49 Again the Jain atomic theory, the conce. ption of time and space, dharma and adharma i, . tho fulcrum of motion and rest find the full support of scienoe. The Jain measure of the history of the world by enormous periods of time such as Aras, Sarpini, Sagropaws and Palyopams, was for some time looked upon as incredible and imaginary. But the latest researches made by modern science fully endorse the views of the Jains. Mr. R. S. Grew, the great archeologist in determining the age of human races, dates the first appearance of man ou the planet 3,00,000 years back. Another scientist goes still further back and fixes the date about three million years in the past. Further investigations of science in this field will reveal still more wonderful results but on the strength of what science already knows at this stage we can without any hesitation fully support the Jain assertions about tha enormous length of time that intervened between each of the twentyfour Tirthankars. The Jain conception of the vastness of the Universe, the Lok and Alok and the magnitude

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KO of the stellar bodies was not credited by Western scholars, but recent discoveries and researches in the field of astronomy serve to fully endorse the Jain views. The Jains have done much also in the cause of Biology, Zoology, Anatomy, Botany, Physiology and various other subject pertaining to science. They have very accurately classified the living beings according to their organs of touch, sense, taste, capacity of food etc. Without being lengthy on these subjects, it will be sufficient for our present purpose to point out that there is a big field for the Westen scientists for research in Jain Philosophy and that their labours shall be amply repaid. Having dealt with the marvellous and unique services which Jainism has done in the eause of literature, Science and art, we shall now proceed to see how it has acquitted itself in doing its duty towards the animal kingdom. Ahinsa has been the underlying principle of Jainis:. Many other religions have also preached this principle, but it was Jainism alone which acted up to it and carried it out. fully. Jainism instituted a regular crusabe against

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the animal sacrifices prevalent in ancient times, So great was its influence in checking llinsa, that, Shankarachary had to change the whole aspect of Hinduism and modify its principle of Karmakand. This mighty religion has been extremely unselfish in its service to this country. Wharever the Jains spread, they did not crave from the rulers whom they converted, the grants of Jahagirs or money. No! They were far above the self and self-denial was the ruling principle of their lives. They exhorted the mighty chiefs to grant the boon of Abhayadan to all living beings. They moved the hearts of the Rajput rulers and Mohamedan emperors and acquired from them, Formans and proclamations forbidding the slaughter of any animal in the whole of India, during their Pajbosan days. Thus the Jains by preventing the slaughter of animals have conferred an everlasting blessing on humanity. In their extreme unselfishness the Jains have not stopped, in simply preventing animal slaughter, but have done and are doing even now benevolent services to lower creatures at enormous expenses and great personal sacrifice,

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52 in founding what may be called hospitals for sick and enfeebled animals, where they are fed and taken care of, until they die a natural death. The special feature of Jainism is its claim to Universal brotherhood. It opens its portal to all, irrespective of caste and creed Its main object is to lead all men to salvation and admits within its sacred pall the Aryans and the Non aryans alike. In ancient times when the masses groaned under a tyrannic priesthood, Jainism came forward and freed them from its tyrannical yoke. Like some of its contemporaneous religions it does not preach that the high born only, have the privilege of reading the sacred books and penetrating into the truths of religion. On the contrary it very nobly and boldly proclaims that Jainism is the common property af all, high and low, rich and poor, and that every one has the right of drinking at the fountain of knowledge revealed by the omnicient Tirthankars. Thus. Jainism has been the solace of millions of human beings and helped them in their evolution. The essential criterion of Jainism has been its spirit of absolute toleration and nonpersecution The Jains never forced their religion

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53 upon others. They opened the treasures of their religion before the masses and the latter being convinced of its sterling merits accepted it. In ancient times, when mighty king like Chandra Gupta, Samprati, Kumarpsl and several others were converted to Jainism and when it was made a state religion, Jainism like its hostile sects, never took advantage of its patrons to persecute the followers of other religions The Jains were content in following their own way of religious worship and never molested others. Whatever work of proselytizing they did, they did by means of their inspiring presence, commanding personality, by vanquishing their opponents in Religio philosophical controversies and by means of powerful and wide spread missionary activity. You cannot find a single example of such high handedness, on the part of the Jains. One most important aspect of this mighty religion should not pass unnoticed. The part its Saints and Munies have played and are still playing in the welfare of society and in moulding its character, is unique in the annals of the world. History tells us that Jain monks worked a great revolution, in the thought of

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unthinking masses and infused sense and light were there had been more of superstition and ignorance. The holy Jain saints with a bold and revolutionary spirit explained in common langage the truths, which were jealously guarded by others. Their soothing spirit and magnetising influenence, pentrated into the lowest of society and raised the moral and spiritual tone of the masses. Their rules of ascetic life required them not to stay at one and the same place, for more than prescribed days and therefore they had to move from place to place. This wandering life of theirs proved very useful in disseminating the principle of morality in different places and in watching over the lines of education. The influence of their high virtues of feellow-feeling, compassion. selfsacrifice, voluntary poverty and indifference to Parigraha in any shape, has done incalculable good to the Jain society. The proportion of jail going population of a society is a sure index to the ethical condition of a society. From the Jain Administratien report of Bombay of the year 1901, we find that out of 7355 Jains only one man was sent to prison in that year. This shows that the Jains stand highest in morality, and that Jainism has made its followers the

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55 least foulty men of the world. We infer from this the grand moral " what law and fear of punishment, could not do, Jainism has accomplished by means of its simple and chaste process of missionary activity." Now, the Jains as merchants have formed a very rich, powerful and influential factor of the Indian community. They have contributed much to the happiness and prosperity of India. From the description of some Jain Shrawaks in the Jain Suttra Upasaka-dasa, we find that they possessed immense wealth aud held great influence with the community. They were famous not only for their considerable wealth, but as admirable examples of loyalty, truthfulness and devotion to other's welfare. Indian History is full of instances of Jain merchants who have distinguished themselves by their benevolence and selfsacrifice, in critical times of famine and scarcity at the time of Mogal Emperors and Rajput Ranas. The popuiar saying e Die atc fe arte convinces to what height of greatness and influence the Jain merchants had reached in the past. Even now they have a lion's share in the country's trade and exercise immense influence with other communities. An adequate idea of their great and widespread

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56 commercial activity, can be formed from Colonel Todd's remarks in the Annals of Rajasthan. He says More than half the mercantile wealth of India passes through the hands of the Jains." This same opinion has been held by Lord Curzon and other Statesmen about the present Jains. The Jains have been great politicians. The political History of india in the past is closely interwoven with that of the Jains. Jainism has produced powerful rulers like Shrenik, the nine Nandas, Chandragupta, Samprati, Siddharaj, Kumarpal and many others. Almost all the Ministers of these rulers were Jains. Among them the names of Tejpal and Vastupal are famous. The Jains have been best administrators, best financiers and best judges. In the reign of the Moghal Emperors they held great powers, but their talents were best displayed under the Rajputs. Almost all the important departments of Rajput states were given in their charge and it is a matter of great satisfaction that they have faithfully discharged their duties. The Dewan of the present Maharana of Udaipur is a Jain and even now the Jains play an important part in the Rajputana States, in their various departments.

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57 Jainism has also produced great yogis, All the Tirthankaaas were Yogis of the highest tipe. All the Jain monks were Yogis but they were yogis of a very differenrt type from those that are met with in the history of other religions. High compassion, extreme forberance and supreme mercy were the emblems of the lives of the Jain Yogis. Instances of their patience and forbearnce, unparalleled in the history of the world are found in the Jain literature. Several Jain Yogis are recorded to have been persecuted and tortured by the followers of hostile sects and though they possessed great yogic powers by means of which they would have, if they had chosen, burnt to death their tormentors, yet, so great was their selfcontrol, so unique the power of self endurance, that they bore all with the greatest calmness, equnimity and indifference. We cannot find in the whole range af history, a single example of a Jain monk who thought of greatest tortures, lost his temper and in a way injured his persecutor. On the other hand if we read the lives of the other Hindoo saints, we find many Rishis and Munis, who have not only cursed but have in their warth destroyed their enemies by means of their yogic powers even

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58 for trifling reasons. Thus a comparative picture will show that the Jain saints have risen higest in their power of self control, forberance and patience and that the peace, everlasting peace and mercy have been the guiding principle of their lives and I am here proud to say that they are unparalleled in the history of the world for the message of (aifa) peace. x X X X In the short space of this booklet, I have tried to show what Jainism has done for India. Language is too poor to describe the brilliant record of services, Jainism has done in the various departments of Indian Literature. It has produced great philosophers who have dispelled ignorance and superstition. It has produced great poets whose works have charmed the soul. It has produced pious saints who have struck at the root of many tyrannical customs. It was Jainism alone that upheld the cause of the non-creation, and spread broadcast the principles of universal brotherhood in every nook and corner of India and brought about harmony in political, social and religious metters. It has been the patron of science and art. It has been a religion of peace and freedom. It has offered hopes to the highest as wall as to the

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59 lowest and has opened its protals to all, irrespectve of caste or creed. It dethroned the tyrannical Monarch of the Rishies, who had usurped all the rights of freedom which humanity inherits and makes man the providence of man, Jainism is a religion of great possibillities and possesses the potentiality of a universal religion. Looking to the brilliant victory Jainism has achieved in the past and is still capable of achieving in the future, I can without any hesitation declare that Jainism is one of the greatest religions of the world. Before concluding I would like to draw the kind attention of the oriental scholors to the fact that their labours have been hitherto confined chiefly to the literay aspect of Jainism, but there is a rich vein of scientific knowledge underneath the principles of Jainism and researches in that field would materially benefit the scientific world and the labours of scholars shall amply be rewarded. 57 K. J. Bhandri INDORE CITY.

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zrI paramAtmane namaH jaina-dharma kA svarUpa saMsAra kI nityAnityatA [ jaina darzana, saMsAra evaM saMsAra ke samasta padArthoM para hara pahalU se vicAra karatA hai, jaina siddhAnta ke mantavyAnusAra yaha saMsAra kisI apekSA se anAdi, anaMta, nitya-zAzvata hai evaM kisI apekSA se yaha anitya-nAzavAna hai ] arthAt__ yaha saMsAra dravyArthika naya* kI apekSA se anAdi, ananta aura sadA zAzvata hai aura paryAyArthika nayAM kI apekSA se samaya samaya meM utpatti aura vinAza vAlA hai| ___* dravyArthika naya sAmAnya kA bodhaka hai| dravya arthAt mUla padArtha ko apekSA se, jaise-ghaDe ke liye mUla padArtha miTTI hai, ghaDA rahe yA usakA nAza ho jAve, parantu mUla padArtha miTTI kisI na kisI rUpa meM avazva vidyamAna hogii| paryAyArthika naya, vizeSa kA athavA guNa aura paryAya kA bodhaka hai| mUla dravya ke pariNAma (AkAra) ko paryAya kahate haiM, jaise-mUla dravya miTTI yA usake paramANu haiM, usakA ghaDe ke rUpa meM jo parivartana hai, usa pariNAma ko paryAya kahate hai|

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kAla ke vibhAga isa saMsAra meM anAdi se jo kAla-cakra cala rahA hai, jaina zAstroM meM usa kAla ke mukhya do vibhAgAM kiye haiM-eka avasarpiNI, dUsarA utsrpinnii| (1) avasarpiNI kAla arthAt utaratA huA samaya / jisa kAla meM AyuSya, bala, sukha, avagAhanA Adi saba acchI bAteM dina prati dina ghaTatI jAtI haiM use avasarpiNI kAla kahate haiN| (2) utsarpiNI kAla-arthAt car3hatA huA samaya / jisa kAla meM AyuSya, bala, sukha, avagAhanA Adi zubha vRttiyoM kI dina prati dina vRddhi hotI hai use utsarpiNI kAla kahate haiN| ____ ukta donoM kAloM ke 6-6 vibhAga haiM jinako Are kahate haiM, inake nAma aura krama nimna prakAra haiM: 1-avasarpiNI kAla ke chaH Are-(1) sukhama sukhama, ( arthAt ekAnta sukhama), (2) sukhama, (3) sukhama duHkhama, (4) duHkhama sukhama, (5) duHkhama aura (6) duHkhama duHkhama / ye chaH Are pUre hone para eka avasarpiNI kAla hotA hai aura usake bAda phira utsarpiNI kAla prArambha hotA hai| + hindU zAstroM meM jisa prakAra kAla ke satayuga, kalayugAdi cAra vibhAga kiye haiM, usI prakAra jaina zAstroM meM kAla ke mukhya do bheda aura unake vibhAga rUpa chaH chaH Are batAye haiN| hindU zAstroM kI mAnyatA anusAra vartamAna meM kaliyuga haiM, jaina zAMstroM kI mAnyatAnusAra vartamAna meM bhAratavarSAdi kSetroM meM avasarpiNo kA pAMcavA~ ArA hai / nAma bheda hote hue bho tAtparya donoM kA ekasA hai|

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2-utsApaNI kAla ke chaH Are (jo ki avasarpiNI se bilkula ulTe hote haiM )-(1) duHkhama duHkhama, (2) duHkhama, (3) duHkhama sukhama, (4) sukhama duHkhama, (5) sukhama aura (6) sukhama sukhama arthAt ekAnta sukhama / ina chaAroM se eka utsarpiNI kAla hotA hai / isake bAda phira avasarpiNI kAla AtA hai| isI prakAra kramazaH eka dUsare ke bAda hote rahate haiM, yaha anAdi ananta kAla kI pravRtti hai / tIrthaGkara kaba hote haiM ? pratyeka avasarpiNI aura utsarpiNI ke tIsare aura cauthe Are meM caubIsa arhan-tIrthaGkara arthAt satya dharma ke kathana karane vAle utpanna hote haiM / jo jIva dharma ke bIsa kRtya karatA hai, vaha bhavAntara meM tIrthaGkara hotA hai / ve bIsa kRtya ye haiM: tIrthaGkara ke bIsa kRtya(1) arihanta / (2) siddha / (3) pravacana arthAt zrutavAna ( caturvidha saMgha / (4) dharmopadeSTA, guru-AcArya / (5) sthavira / (6) bahuzruta (jJAnavAn , upaadhyaayaadi)| (7) anazana Adi vicitra tapa karane vAle tapasvI sAdhuina sAtoM se vAtsalya kare arthAta inake sAtha anurAga kare, inake yathAvasthi guNa arthAt yathArtha meM jo guNa haiM unakA kIrtana kare aura yathA yogya pUjA bhakti kre| (8) pUrvokta arihantAdi sAta padoM kA bArambAra jJAnopayoga kare arthAt unakA svarUpa apane jJAna meM bAra-bAra cintavana kre|

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(9) darzana samyaktva-arthAt vItarAga bhagavAna ke kahe gaye tattvoM para nirmala aura dRr3ha zraddhA rakhe / (10) vinaya pada-jJAnI aura jJAna ke upakaraNa ke prati vinaya bhAva rakkhe / ina donoM maiM aticAra doSa na lagAve / (11) cArinna pada-avazya karane yogya saMyama vyApAra meM aticAra-doSa na lagAve / (12) mUla guNa* aura uttara guNoM meM aticAra doSa na lagAve / (12) kSaNa, lavax, Adi kAla meM saMvega+ bhAvanA evaM zubha dhyAna meM rhe| (14) tapa kre| (15) sAdhuoM ko ucita dAna de| * pAMca mahAvrata-ahiMsA, satya, acautha, brahmacarya aura aparigraha ye tyAga ke prathama pAyA-rUpa--mUla bhUta hone se inheM mUla-guNa yA mUla vrata kahate haiN| ukta mUla-vratoM kI rakSA, puSTi evaM zuddhi ke liye jo vrata svIkAra kiye jAte haiM unheM uttara-guNa yA uttara-vrata kahate haiN| * kSaNa - eka ghaDI kA chaThA bhaag| x lava -sabhaya ke eka sUkSma parimANa -- muhUtta ke 77 veM aMza koM lava kahate haiN| __+ sAMsArika bandhanoM kA bhaya hI saMvega hai, arthAt sAMsArika bhoga jo vAstava meM sukha ke badale du kha ke hI sAdhana banate haiM, unase Darate rahanA arthAn kabhI unake lAlaca meM na paDanA saMvega hai|

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(16) dasa prakAra kI vaiyyAvRtyA (sevA ) kre| (17) guru Adi ke citta meM kAryakaraNa (vaiyAvazca ) dvArA samAdhi utpanna kre| (18) apUrva jJAna grahaNa kre| (19) zruta bhaktiyukta pravacana kI prabhAvanA kare aura zruta kA bahumAna kre| (20) yathAzakti dezanA, upadeza aura tIrtha yAtrAdi karake pravacana kI prabhAvanA kre| ___ina bIsa kRtyoM meM se eka, do, tIna, cAra, utkRSTa (adhika se adhika ) vIsa pada ke sevana-AcaraNa karane se jIva tIrthaGkara pada upArjana karatA hai / isa prakAra jJAtA sUtra meM kahA hai| jo jIva tIrthaGkara hotA hai use nirvANa arthAt mokSa kI prApti ho jAtI hai, vaha jIva saMsAra meM phira nahIM AtA / ___pUrvokta dharma kRtyoM ko karake jitane tIrthaGkara ho cuke haiM aura jitane bhaviSya meM hoMge, unakA jJAna aura upadeza paraspara virodhI nahIM hotA balki eka jaisA hotA hai| tIrthaGkara do prakAra ke dharma kA upadeza dete haiM: (1) zruta dharma-jisameM dvAdazAMga-gaNipiDaga kA varNana karate hai| vaiyyAvRtya sevA rUpa hone se jo sevA yogya hoM ese dasa prakAra ke sevya-bhevA karane yogya pAtroM ke kAraNa isake dasa meda hai, sevA karane yogya ye dasa haiM-1 AcArya, 2 upAdhyAya, 3 sthavira, 4 tapasvI, 5 glAna, 6 zaikSa, 7 kula, 8 gaNa, 9 saMgha aura 10 sAdharmika sAdhu)-ThANAMga mUtra /

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65 ( 2 ) cAritra dharma - isameM sAdhu aura gRhastha dharma kA varNana karate haiM / zruta-dharma zrata dharma meM - navatattva, SaDdravya, SaTukAya aura cAra gatiyoM kA varNana hotA hai jinakA saMkSipta nirdeza yahAM kiyA jAtA hai / navatantra 1 jIva, 2 ajIva, 3 puNya, 4 pApa, 5 Asrava, 6 saMvara, 7 nirjarA, 8 bandha aura 9 mokSa, ye navatattva haiM / 1 jIva - jaina siddhAntAnusAra jIva kA lakSaNa hai caitanya svarUpa, vaha jIva jJAnAdi dharmoM se kathavida bhinna hai aura kathavid abhinna hai tathA jIva pariNAmI arthAt vividha prakAra kI gatiyoM aura jAtiyoM meM utpatti rUpa pariNAmoM kA anubhava karane vAlA aura bhogane vAlA hai / zubhA - zubha karma kA karttA jaura bhoktA, tapa Adi sAdhanoM dvArA sarva karmoM kA nAza karake mokSa pada ko prApta hone vAlA hai / dravyArthe - ( dravya kI apekSA se ) jIva sadA anAdi ananta avinAzI aura nitya hai / paryAyArthe-- (paryAya kI apekSA se ) aneka avasthAoM kI utpatti aura vinAza vAlA hai / 2 ajIva - pUrvokta saba lakSaNoM se jo viparIta ho arthAt jisameM caitanya Adi lakSaNa na hoM use ajIva kahate haiM / ise pAMca bhAgoM meM vibhakta kiyA hai /

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1 dharmAstikAya, 2 adharmAstikAya, 3 AkAzAstikAya, 4 pudgalAstikAya, aura 5 kAla / [inakA vivecana Age pRSTha 9 para kiyA gayA hai] 3 puNya-jisake udaya se .jIva ko sukha ho use puNya kahate haiN| 4 pApa-jisake udaya se jIva ko duHkha ho use pApa kahate haiN| 5 Asrava-mithyAtva, avirati, kaSAya, pramAda aura yoga ina kAraNoM se karmoM ke Ane ko Asrava kahate haiN| 6 saMvara-karmoM ke Asrava kA nirodha karanA saMvara kahalAtA hai| 7 nirjarA-bandhe hue karmoM kA arthAt jina karmoM kA spRSTa, baddhaspRSTa, niddhatta aura nikAcita* rUpa se bandha kiyA hai una koM kA tapa, cAritra, dhyAna, japa Adi dvArA jIva-AtmA se pRthaka karanA 'nirjarA' tattva kahalAtA hai| 8 bandha-jIva aura karma kA paraspara khIra-nIra arthAt dUdha aura pAnI kI taraha lolIya bhAva-milApa honA bandha tattva kahalAtA hai| 9 mokSa-sthUla zarIra-audArika,x sUkSma zarIra-tejasA * nikAcita-jina-kamoM kA bandha atigADha- dRDha hotA hai, use nikAcita kahate haiM / isa bandha vAle karma prAyaH sabako bhogane hI paDate haiN| x audArika zarIra-arthAt udAra pradhAna pudgaloM se banA huA zarIra / jaise ki manuSya, pazu, pakSI Adi kA zarIra audArika hai| / taijasa zarIra-kiye hue AhAra ko paga kara rasa, rakta Adi rUpa meM pariNata karane vAlA zarIra taijasa zarIra kahalAtA hai|

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aura kArmaNaH ina sabakA sAdhana dvArA AtmA se atyanta viyoga honA arthAt unakA phira kabhI bandha na honA mokSa tattva kahalAtA hai| SaD-dravya 1 dharmAstIkAya-jo padArtha jIva aura pudgala ke calane meM sahAyaka hotA hai, use dharmAstikAya kahate haiM, jaise ki machalI ke calane meM jala sahAyaka hotA hai| 2 adharmAstikAya-jo padArtha jIva aura pudgala ke Thaharane meM sahAyaka hotA hai use adharmAstikAya kahate haiM, jaise ki musAphira ko vRkSa chAyA Thaharane meM sahAyaka hotI hai| 3 AkAzAstikAya-jo saba padArthoM ke rahane ke liye avakAza de use AkAzAstikAya kahate haiN| jaise beroM ke liye phNddaa*| 4 jIvAstikAya-yaha caitanyAdi lakSaNoM vAlA hai, isa kA varNana pahile jIvatattva meM kiyA jA cukA hai| 5 pudgalAstikAya-kAraNa rUpa paramANuoM se lekara sarva kArya rUpa, rasa gandha, sparza, zabda, Atapa, udyota, chAyA, pRthvI, * kArmaNa zarIra-jIva ke sAtha lage hue kamoM kA vikAra rUpa saba zarIroM kA kAraNa rUpa kArmaNa kahalAte hai| taijasa aura kArmaNa zarIra kA anAdi kAla se jIva ke sAtha sambandha hai aura vinA inake viyoga ke mokSa nahIM hotA / * DDe meM bera Adheya aura kUDA AdhAra, isI taraha AkAza sarva padAthoM kA AdhAra hai|

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68 candra, sUrya, graha, nakSatra aura tAre tathA naraka, svarga Adi kA sthAna evaM pRthvI, jala, agni, vAyu aura vanaspati rUpa zarIra ye saba pudgalAstikAya ke kArya haiM / dRzyamAna vastuoM meM jo parivartana hotA hai yA ho rahA hai, tathA varttamAna samaya meM vijJAna (sAiMsa ) ke AdhAra para jo vicitra prakAra kI vastue~ utpanna ho rahI haiM, ye saba pudgalAstikAya kI zakti se ho rahI haiM jinakA vistRta varNana jaina dharma ke yoniprAbhRta Adi zAstroM meM milatA hai / Adi jagata vyavasthA 6 kAla - dravya - yaha naye se purAnA kA nimitta hai / SaTU-kAya jaina dharma meM chaH vastuoM ko jIva sahita mAnA hai, jinako SaT kAya kahate haiM, unake nAma ye haiM - 1 pRthvIkAya, 2 apkAya, 3 tejaskAya, 4 vAyukAya, 5 vanaspatikAya aura 6 sakAya / inameM-- 1 pRthvIkAya -- ekendriya arthAt kevala sparzanendriya vAle asaMkhya jIvoM ke zarIroM kA eka piNDa hai parantu isa pRthvI ke jisa bhAga para agni, kSAra, tApa, zIta Adi kA milApa hotA hai usa bhAga ke jIva mara jAte haiM aura una jIvoM kA kevala zarIra raha jAtA hai use acita pRthvI kahate haiM / 2 apkAya - pAnI hI jina jIvoM kA zarIra hai, use apakAya kahate haiM saMsAra meM jitanA pAnI hai, vaha sabha asaMkhya jIvoM ke zarIroM kA piNDa hai, agni Adi zastroM ke lagane se

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69 apakAyika jIva mara jAte haiM aura una jIvoM kA kevala zarIra raha jAtA hai, vaha accitta apkAya kahA jAtA hai, anyathA saba jala sajIva hai / 3 tejaskAya - arthAt agni / agni bhI asaMkhya jIvoM ke zarIra kA piNDa hai, jaba agni ke jIva mara jAte haiM taba una jIvoM ke zarIra kA piNDa koyale, bhasma, Adi rUpa meM raha jAtA hai / 4 vAyukAya - pavana - vAyu bhI asaMkhya jIvoM ke zarIra kA piNDa hai / vAyu ke jIvoM kA zarIra AMkhoM se dikhAI nahIM detA evaM paMkhe Adi se jo vAyu utpanna hotI hai usameM jIva nahIM hote kyoM ki vaha asalI - vAstavika pavana nahIM hai, parantu paMkhe Adi kI preraNA se pudgaloM meM vAyu ke samAna pariNAma hone se vAyu pratIta hotI hai / 5 vanaspatikAya -- kanda, mUla, kAI Adi va vanaspatikAya meM ananta jIva hote haiM aura vRkSAdi vanaspati meM asaMkhya jIva hote haiM / jisa vanaspati kA agni Adi se sabandha hotA hai evaM jo vanaspati sUkha jAtI hai, vaha vanaspati ke jIvoM kA zarIra hotA hai, usameM vanaspati ke jIva nahIM hote / jaise- sUkhI lakar3I Adi / pUrvokta pRthvI, apa, teja, vAyu aura vanaspati ina pAMcoM kAyoM meM kevala eka sparzanendriya hotI hai, isa lie ukta pAMcoM kAryoM ke jIva ekendriya kahalAte hai / inakA prajJApanAsUtra meM varNita hai aura ina pramANa AcArAMga sUtra kI niyukti meM haiM / vistAra se svarUpa pAMcoM jIva haiM, isake Shree Sudharmaswami Gyanbhandar-Umara, Surat meM www.umaragyanbhandar.com

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6 trasakAya-dvIndriya, trIndriya, caturindriya aura paMcendriya, ina cAra jAti ke jIvoM ko sakAya kahate hai| __ anya mata vAle vanaspati kAya ko pRthvI kAya ke antarbhUta mAnate haiM tathA pRthivI, jala, agni aura vAyu inako cAra tattva yA cAra bhUta mAnate haiM, parantu jaina dharma isa prakAra svIkAra nahIM krtaa| jaina dharma meM to inako jIva mAnA hai| arthAt ina jIvoM ne zarIra rUpa meM jo ananta paramANu grahaNa karake karmoM ke nimitta se asaMkhya zarIroM kA jo piNDa racA hai vaha pRthvI, jala, teja, vAyu aura vanaspati hai, aisA mAnate haiM aura ye pAMcoM hI pravAha rUpa se anAdi haiM, pahile ke jIva marate jAte haiM aura unhIM zarIroM meM tathA anya zarIroM meM navIna jIva inhIM pA~coM meM se mara kara (paryAya balada ke ) utpanna hote haiM aura una jIvoM ke vicitra prakAra ke karmodaya se vicitra prakAra ke raGga rUpa hote hai| inake zarIroM meM jo paramANuoM kA samUha hai, usameM ananta prakAra kI zaktiyA haiM aura unake paraspara milane se aneka prakAra ke kArya jagata meM hote haiM, evaM inake paraspara milane se--(1) kAla, (2) svabhAva, (3) niyati, (4) karma, (5) udyama-paraspara kI preraNA ina pAMcoM zaktiyoM se evaM padArthoM ke milane se vicitra prakAra kI racanA anAdi pravAha se hotI rahI hai aura hogii| ye pAMcoM zaktiyA~ jar3a evaM caitanya padArthoM ke antarbhUta hI haiM, pRthak nhiiN| isa liye isa jagata ke niyamoM kA niyantA aura kartA Izvarako nahIM mAnate, pratyuta yaha mAnate haiM ki jar3ha aura caitanya padArthoM kI zaktiyA hI kartA aura niyantA hai|

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cAra-gatiyoM jaina dharma meM cAra gatiyA mAnI gaI hai| 1 naraka gati, 2 tiyeca gati, 3 manuSya gati aura 4 deva gati / 1 naraka gati-use kahate haiM jisameM jIvoMko kevala duHkha hI duHkha hotA hai, kiMcinmAtra bhI sukha nahIM hotaa| ina naraka vAsiyoM ke rahane kA sthAna sAta pRthvIyoM meM mAnA hai, unake nAma ye haiM-1-ratna-prabhA, ra-zarkara-prabhA, 3-bAlukA-prabhA, 4-paMka-prabhA, 5-dhUma prabhA, 6-tamaH-prabhA, 7-tamastama-prabhA / ye sAtoM pRthviyA adholoka meM hai, ina pRthviyoM ke paraspara antara Adi viSayoM kA svarUpa-varNana prajJApanA Adi zAstroM meM hai / ukta sAtoM pRzviyoM meM rahane vAle jIvoM ko naraka gati ke jIva kahate hai, unako kisa prakAra ke duHkha hote haiM ityAdi bAtoM kA svarUpa varNana prajJApanA, prazna vyAkaraNa, sUtrakRtAMga Adi sUtroM meM hai| 2 tiryaca gati-pRthvI, jala, agni, vAyu aura vanaspati tathA dvIndriya, trIndriya, caturIndriya aura gAya bhaiMsa, ghor3A Adi pazcendriya ye saba tiryaJca gati ke jIva kahe jAte hai|| 3 manuSya gati-manuSya mAtra isI gati meM mAne jAte hai| 4 deva gati-isameM cAra jAti ke devatA mAne gaye haiN| unake nAma ye hai-1 bhavanapati, 3 vyaMtara, 3 jyotiSka, 4 vaimAnika / inameM bhuvanapati aura vyantara ina do jAtiyoM ke devatA isI pRthvI ke Upara, nIce tiryak bhAga meM rahate haiN| ___jyotiSka devatA-sUrya, candra, graha, nakSatra aura tAre jo hameM AkAza maNDala meM dikhAI dete haiM, ye jyotiSka devatA hai|

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inameM se sUrya aura candra tiryak-loka meM asaMkhya haiM aura maMgala Adi 88 jAti ke graha, abhijita Adi 28 jAti ke nakSatra aura tAre ye saba tiryaka-loka meM asaMkhya haiN| yaha saba jyotiSka devatA rUpa tIsarI jAti kA devaloka hai| vaimAnika devatAoM meM cauthA bheda vaimAnika devatAoM kA hai, jyotiSka devatAoM ke Upara asaMkhya kor3I-kor3I yojana ke antara para 1 saudharma, 2 IzAna ye do deva loka barAbara hai| inake upara asaMkhya yojana ke antara para 3 sanatkumAra aura 4 mAhendra ye do devaloka haiM, isI prakAra asaMkhya asaMkhya yojana ke antara para agale-Upara ke svarga hai, unake nAma kramazaH ye hai-5 brahma, 6laMtaka, 7 zukra, 8 sahastrAra, 9 Anata, 10 prANata. 11 AraNa aura 12 acyuta / inake Age upara ko nava praiveyaka deva loka haiM, unake nAma ye hai-1 bhadra, 2 subhadra, 3 sujAta, 4 saumanasa, 5 priyadarzana, 6 sudarzana, 7 amogha, 8 suprabuddha aura 9 yazodhara / inake Upara pAMca anuttara vimAna barAbara meM haiM unake nAma ye haiM-1-pUrva dizA meM vijaya, 2-dakSiNa dizA meM vaijayanta, 3-pazcima meM jayanta aura 4-uttara meM aparAjita / isa prakAra ye deva cAroM dizAoM meM haiM aura inake madhya meM 5-sarvArthasiddha haiN| isa prakAra kula milakara vaimAnika devatAoM ke 26 bheda hai| ina saba devatAoM ke bhuvana, nagara, vimAna Adi kA svarUpa lambAI caur3AI, evaM ye saba AkAza meM kisa prakAra khar3e haiM tathA inameM rahane vAle devatAoM ko kisa prakAra ke sukha haiM, tathA

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unakI Ayu, avagAhanA Adi kA vistAra sahita varNana prajJApanA sUtra, saMgrahaNI sUtrAdikoMmeM hai| sarvArthasiddha vimAna ke Upara 13 teraha yojana ke antara para lokAnta hai, usa lokAnta AkAza ko jaina mAnyatAnusAra siddha kSetra kahate haiN| isa AkAza kSetra meM muktAtmAe~ rahatI haiM, usake Upara aloka hai arthAt kevala AkAza hI AkAza hai, vahAM para dharmAstikAya, adharmAstikAya, jIvAstikAya, pudgalAstikAya aura kAla, ina pAMcoM meM se koI bhI dravya vahAM para nahIM hotaa| isa loka ke cAroM tarapha Upara nIce jahAM kevala AkAza hI AkAza hai use aloka kahate haiN| yaha aloka ananta hai aura isa aloka meM jar3a aura caitanya kI na to gati huI hai aura na hogii| ukta donoM loka aura aloka kisI ne bhI nahIM race balki ye anAdi ananta aura svataH siddha haiN| jaina dharma meM ATha karma mAne gaye haiM, unake nAma ye haiM1jJAnAvaraNIya, 2 darzanAvaraNIya, 3 vedanIya, 4 mohanIya, 5 Ayu, 6 nAma, 7 gotra aura 8 antraay| ina AThoM karmoM ke 148 madhyama bheda haiM, ina karmoM kA vistAra sahita varNana SaT-karmagrantha, paMca saMgraha, karma prakRti, prajJApanA Adi sUtroM meM hai| karma-unheM kahate haiN| jinake prabhAva se sarva saMsArI jIva deha dhAraNa karake aneka prakAra kI sukha duHkhAdi avasthA bhoga rahe haiN| ye karma vAstava meM jar3a haiM, jIvoM ke zubhAzubha kAma

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77 karane se jo anantAnanta paramANu* ke ananta skandhA AtmA ke sAtha sambandhita hote haiM, unako : karma kahate haiN| jaise-tela se cupar3e hue zarIra para sUkSma raja jama jAtI hai, vaise hI pUrvakRta karmodaya se jIva meM krodha, mAna, mAyA, lobha, rAga, dveSa Adi rUpa cikanAhaTa se jar3a kA sambandha AtmA se hotA hai| jaba ye karma udaya hote hai, taba unake kAraNa jIva 124 taraha ke sukhaduHkha bhogate haiM, ityAdi aneka taraha se karma kA svarUpa jaina mata meM mAnA hai| saMkSepa meM jainoM kA mantavya 1-arihanta aura siddha ina donoM padoM ko paramezvara pada rUpa mAnate haiN| 2-eka hI Izvara hai, isa prakAra ekAnta rUpa se nahIM mAnate hai| 3-Izvara ko sarva-vyApaka nahIM mAnate, parantu Izvara-pada kI jJAyaka-jJAna-zakti sarva vyApaka mAnate haiN| 4-Izvara ko sRSTi kA kartA nahIM maante| 5--saMsAra ko pravAha se anAdi mAnate haiM / 6-Izvara ko jagat kA niyantA nahIM mAnate hai| * paramANu-pudgala atisUkSma svatantra bhAgako arthAt choTe se choTe jara ko paramANu kahate haiN| / skandha-pudgala parabhANuoM ke mile hue samUha ko skandha kahate haiM / * puNya-sukha ke 42, pApa-duHkha ke 82 kula 124 hue, inake bhedoM ke liye dekho 'navatattva, gAthA 10 se 15 /

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7-jagat kA niyantA jar3a aura caitanya kI kAla svabhAva, niyati, karma aura puruSArtha rUpa anAdi zaktiyoM ko mAnate hai / 8-Izvara jIvoM ke zubhAzubha karma-phala kA dAtA nahIM parantu Izvara pada ko sAkSI jJAtRrUpa se mAnate haiN| -Izvara jo cAhe kara sakatA hai, isa prakAra nahIM mAnate haiN| 10-Izvara ko jIvana mokSa avasthA meM arthAt trayodazama-guNa sthAna meM dharmopadeza kA dAtA mAnate haiM, parantu videha mokSa hue pIche nhiiN| 11-Izvara kA jagat meM avatAra honA nahIM mAnate / 12-mokSa pada ko anAdi ananta mAnate haiN| 13-mokSa pada meM ananta AtmAyeM mAnate haiN| 14-mokSa pada ( Atmatva) jAti kI upekSA se eka hI mAnate haiN| 15-jahAM sabhI AtmAyeM paraspara ekAtmA haiM, vahAM ananta AtmAyeM haiM dIpakoM ke prakAza kI taraha sthAnAntara kI jarUrata nhiiN| * paramAtma pada ko prApta AtmAyeM mokSa meM aneka hai, ve saba dIpakoM ke prakAza kI taraha eka dUsare meM milI huI haiM, ataH Atmatva jAti kI apekSA se hama unheM eka Izvara bhI kaha sakate haiN| jaise eka sthAna para kaIka dIpaka hoM to unakA prakAza eka dUsare meM mila jAtA hai, saba dIpakoM ke prakAza ke liye alaga-alaga sthAna kI AvazyakatA nhiiN| isI taraha pratyeka AtmA ke liye bhinna-bhinna sthAna kI AvazyakatA nhiiN|

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76 16 - jagadbAsI jIva aura mokSAtmA, donoM svarUpa meM eka samAna parantu bandhAbandha se bheda haix | haiM, 17 -- jagadvAsI AtmA zarIra mAtra vyApaka hai, * sarva vyApaka nahIM / 18 - jagadvAsI AtmAyeM apane kiye zubhAzubha karmoM se aneka taraha kI yoniyoM meM utpanna hotI haiM / 19 - jagadvAsI AtmA apane apane nimittoM se karma-phala kA bhoktA hai dUsarA koI phala dAtA nahIM / 20 - saMsAra meM jar3a aura caitanya dravya anAdi haiM ye kisI ke race hue nahIM / 21 - jagat meM jIva anantAnanta haiM, ataH jIvoM ke mokSa meM jAne para bhI saMsAra kadApi jIva rahita nahIM hogA / 22 - jIva ke svarUpa aura Izvara ke svarUpa meM eka sadRzatA hai / 23 - karmoM ke sambandha se jIva samala hai aura karma rahita hone se Izvara nirmala hai | 24 - jo aThAraha dUSaNoM rahita ho usako deva arthAt paramezvara mAnate haiM / x saMsArI aura mukta AtmA donoM vaise to eka jese hai parantu kevala itanA antara hai ki saMsArI AtmA ke sAtha karma lage hue haiM aura mukta AtmA ke sAtha karma nahIM hai| 1 * jo AtmA jisa zarIra meM jAtI hai vaha usI zarIra pramANa meM ho jAtI hai / kIDI meM kIDI ke deha pramANa AtmA hai aura hAthI meM hAthI ke deha pramANa / AtmA sarva vyApaka nahIM hotI /

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25-paJca mahAvratadhArI samyaktva jJAna sahita zuddha dharma prarUpaka ko guru mAnate haiN| 26-pUrvokta aThAraha dUSaNa rahita deva ne jo mukti kA mArga kahA hai usako dharma mAnate haiN| 27-dravya 6 mAnate haiN| ___28-tattva 9 mAnate haiN| 28-kAya 6 mAnate haiN| 30-gati 4 mAnate haiN| 31-jIva aura ajIva do rAzi arthAt isa jagat meM caitanya aura jar3a ye do hI vastue~ haiN| pUrvokta jo kucha sAmAnya rUpa se likhA hai, inakA samyak svarUpa ( yathArtha vistRta varNana ) cAra nikSepa, sAta nayA~, do pramANa, syAdvAda+, aura saptabhaGgo kI rIti se jAne, usako 'zruta dharma' kahate haiN| isa zrutajJAna ke svarUpa kathana ke liye dvAdazAGga-gaNipiTaka zrutajJAna hai| 6 cAra nikSepa dravya, kSetra, kAla aura bhAva / * sAta naya-1 naigama, 2 saMgraha, 3 vyavahAra, 4 RjusUtra, 5 zabda, 6 samabhirUDha aura 7 evaM bhUta / + do pramANa-1 pratyakSa, 2 parokSa / smaraNa, pratyabhijJAna, taka anumAna aura Agama pramANa 'parokSa pramANa' ke antargata haiN| + syAdvAda-eka hI vastu meM bhinna-bhinna dRSTi binduoM se vividha dhoM kA vicAra karanA, syAdvAda kahalAtA hai| jaise eka hI puruSa meM pitA, putra, cAcA, mAmA Adi kA vyavahAra hotA hai /

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pUrvokta kathana para samyak prakAra se zraddhA karane ko hI samyagdarzana kahate haiN| ye doyoM hI (dvAdazAGga-gaNipiTaka zrutajJAna aura samyagdarzana ) zruta dharma meM gine jAte haiN| yaha saMkSepa meM zruta dharma kA svarUpa kathana kiyA hai| arihanta paramezvara kI trikAla vidhi se pUjA karanI ityAdi saba samyaktva kI karaNI (kriyA ) ko kahate haiN| 9. cAritra dharma cAritra dharma ko tIrthaGkaroM ne do prakAra se kathana kiyA hai| 1 sAdhu dharma, 2 gRhastha dharma / 1 sAdhu dharma isameM sAdhuoM ke liye 17 prakAra kA saMyama pAlane kI AjJA hai saMyama ke 17 bheda ye haiM pAMca mahAvrata-1 prANAtipAta viramaNa, 2 mRSAvAda viramaNa, 3 adattAdAna viramaNa, 4 maithuna viramaNa aura 5 parigraha viramaNa / ___ cAra kaSAya-1 krodha, 2 mAna, 3 mAyA aura 4 lobha / ina cAroM kA tyAga / pA~ca indriyoM ke viSaya se nivRtti / tIna daNDa-mano daNDa, vacana daNDa aura kAyA daNDa / ina tInoM kA tyAga / isa tahaha kula milAkara 17 prakAra kA saMyama pAle / tathA 1 kSamA, 2 mArdava, 3 Arjava, 4 nilAbhatA, 5 lAghava

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akiMcanatA, 6 satya, 7 saMyama, 8 tapa, 9 zauca aura 10 brahmacarya / yaha dasa prakAra kA yati dharma pAle / 42 dUSaNa rahita bhikSA le / rAtri ko cAroM AhAra na kare / bAsI na rakhe, arthAta koI bhI khAdya padArtha apane pAsa bacA kara na rakhe / binA kAraNa eka nagara meM sadA na rahex | celI yA zrAvaka, zrAvikA para kisI makAna tathA celA, mamatva na rakhe / kisI prakAra kI bhI savArI na kare / pakSI kI taraha apane dharmopakaraNa lekara naGge pAvoM se grAma va nagaroM meM vihAra karake jagajjana- cAroM varNoM ko dharmopadeza kare / dharma sunane vAloM se kisI prakAra kA car3hAvA na le / bhikSA bhI thor3I thor3I bahuta gharoM se leve / / bhikSA aisI hI le, jisase bhikSA dene vAle ko kisI prakAra kA kaSTa na ho / x jaina sAdhu cAturmAsa varSARtu ke atirikta bAkI samaya meM eka nagara se dUsare nagara dharmopadeza Adi ke liye vicarate rahate haiM, eka sthAna para adhika nahIM Thaharate / anya dharmoM meM bhI esA hI vidhAna milatA hai / 'paryaTe kITavad bhUmi, varSAsvekatra saMvizet / ' ( viSNusmRti adhyAya 4 zlo0 6 ) arthAt - jaise kIDA bhUmi para phiratA rahatA hai vese hI sAdhu ko bhI bhI phirate rahanA cAhiye aura varSARtu caumAse meM eka hI jagaha para rhe| + anya dharma zAstroM meM bhI isasI puSTi kahA hai: hotI hai atrismRti meM

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80 cAturmAsa meM lakar3I ke pATa para aura zeSa ATha mahIne bhUmi para zayana kre| ___ yadi koI zatratA kare to usakA bhI kalyANa cAhe / ityAdi aneka zubha guNoM se saMyukta jo puruSa ho, usa puruSa ko jaina mata meM sAdhu mAnate haiM aura usakA jo kartavya hai usako sAdhu dharma kahate haiN| __ukta sAdhu dharma kA svarUpa yahAM para saMkSepa rUpa se kathana kiyA hai| 2 gRhastha dharma gRhastha dharma yaha do prakAra kA hai-1 avirati samyagdRSTi aura 2 dezavirati / 1 avirati samyagdRSTi-use kahate haiM jo kisI prakAra kI bhI virati (tyAga) nahIM kara sakatA, parantu trikAla arihanta kI pUjA karatA hai aura ATha prakAra ke darzanAcAra ko niraticAra ( nirdoSa rUpa se) pAlatA hai| ve AcAra ye haiM 'careMdU mAdhukaroM vRttim..................| ekAnnaM naiva bhuJjIta bRhaspati samAdapi // " arthAt-madhukara bhauMrA jisa taraha aneka phUloM para baiTha kara unameM se thoDA thoDA rasa unako hAni pahu~cAye binA le letA hai aura tRpta hotA hai, usI taraha sAdhu ko bhI bhinna bhitra gharoM se AhAra lenA cAhiye tAki gharavAloM ko kisI taraha kA kaSTa na ho| __Age cala kara yahA~ taka spaSTa kahA hai ki agara brahaspati samAna vyakti bhI ho to bhI usase sampUrNa bhikSA nahIM lenI caahiye|

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81 ( 1 ) jina vacana meM zaGkA na kare / ( 2 ) jina mata ke sivAya anya kisI mata kI vAMchA ( icchA ) na kare / ( 3 ) jina mata kI karaNI (kriyA) ke phala meM zaGkA na kare / ( 4 ) kisI pAkhaNDI Adi ke mantra, yantra tantrAdi kA camatkAra, Rddhi, satkAra, sanmAna, pUjA, bhakti, ityAdi dekha kara mUr3ha dRSTi na ho arthAt mana meM jaina dharma para anAdara na lAve | (5) guNavanta ke guNoM kI mahimA stuti karake vRddhi kare / ( 6 ) yadi koI dharma se giratA ho to usako hara eka upAya se jaina dharma meM sthira kare / (7) jo apanA sadharmI ho, cAhe vaha kisI jAti kA ho, usakI apane priya kuTumbI se adhika azana ( bhojana ), vasanaM (vastra), puSpa, tambola, dhana, dhAna, dAna Adi se bhakti kare, ise vAtsalya kahate haiM / isa prakAra sadharmI se vAtsalyatA kare / (8) tIrthayAtrA, rathayAtrA Adi mahotsava kare; pUjA, prabhAvanA aura sadAcAra ko grahaNa kare; dharmopadeza kare, jisase arihaMta bhASita dharma kI prabhAvanA ho ( jisake karane se dharma kI dIpanAvRddhi ho, usako prabhAvanA kahate haiM ) / ukta AThoM AcAra yathAzakti pAlana kare / yaha avirati - samyagdRSTi zrAvaka kA dharma saMkSepa se kahA hai / 2 dezavirati - dezavirati zrAvaka kA dharma tIna prakAra kA 6

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hai| (1) jaghanya, (2) madhyama aura (3) utkRSTa / avirati samyagdRSTi zrAvaka ke karttavya jo Upara likhe gaye haiM, ve kartavya to tInoM prakAra ke dezavirati zrAvakoM ke bhI haiM, unase jo vizeSa guNa hote haiM ve hI yahAM para likhe jAte haiN| (1) jaghanya zrAvaka ke lakSaNa-jo jAna kara sthUla jIva kI hiMsA na kare, madya (zarAba) mAMsAdi abhakSya vastuoM kA tyAga kare aura namaskAra sahita pratyAkhyAnax kare, use jaghanya zrAvaka samajhanA caahiye| (2) madhyama zrAvaka ke lakSaNa-jo dharmocita guNoM se vyApta ho, SaT karma aura SaDAvazyaka kare tathA zrAvaka ke bAraha vrata dhAraNa kare, aise sadAcAra yukta gRhastha ko madhyama zrAvaka kahate haiM / madhyama zrAvaka ke sambandha meM Age vistRta likhA gayA hai| (3) utkRSTa zrAvaka ke lakSaNa-jo sacitta AhAra ko tyAga de, dina meM eka bAra bhojana kare aura brahmacarya kA pAlana kare, aise gRhastha ko utkRSTa zrAvaka samajhanA cAhiye / yahAM para madhyama zrAvaka kA svarUpa likhate haiN| dharma kI yogyatA ke nimna likhita 21 guNa hone caahiye| 1 gambhIra ho| 2 rUpavAna-sampUrNAGgopAGga sundara pazcendriya pUrNa ho| 3 prakRti saumya-svabhAva se saumya AkAra vAlA ho| 4 lokapriya-isa loka aura paraloka viruddha kAma na kare aura dAna, zIla Adi guNoM se saMyukta ho| x kama se kama do ghaDI kA paJcakkhAna jise navakArasI kahate hai|

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5 akrUra-akliSTa adhyavasAya, mana kA malIna na ho| 6 bhIru-ihaloka aura paraloka ke apAya-duHkhoM se DaratA huA niHzaGka adharma meM pravRtti na kre| 7 azaTha-nizchamAcAraniSTha arthAta kisI ke sAtha ThagI na kre| 8 sadAkSiNya-apanA kAma choDake bhI para kA (dUsare kA) kAma karade / 9 lajjAlu-akArya (na karane yogya kArya) karane kI bAta suna kara lajita ho aura apanA aGgIkAra kiyA huA dharmasadanuSThAna kadApi tyAga na kare / 10 dayAlu-dayAvAna, duHkhI jantuoM kI rakSA karane kA icchuka ho, kyoM ki dharma kA mUla hI dayA hai| 11 madhyastha-rAga-dveSa vimukta buddhi, pakSapAta rahita ho| 12 saumyadRSTi--kisI ko bhI udvega karane vAlA na ho| 13 guNarAgI-guNoM kA pakSapAtI ho|| 14 satkathA-sapakSa yukta satkathA sadAcAra dhAraNa karane se jisake kuTumbI jana zobhanIya pravRtti ke kathana karane vAle tathA sahAyaka hoM arthAt dharma kriyA karate hue ko parivAra ke loga niSedha na kreN| 15-sudIrghadarzI-jisase pariNAma meM acchA phala ho, isa prakAra acchI taraha vicAra kara kArya kre| 16 vizeSajJa-sAra aura asAra vastu ke svarUpa ko jaane|

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17 vRddhAnurAga-pariNata matijJAna, vRddha sadAcArI puruSoM ke anusAra cle| 18 vinIta-gurujana kA gaurava-Adara kare / 19 kRtajJa-kisI puruSa ne ihaloka yA paraloka sambandhI thor3AsA bhI upakAra kiyA ho to usake upakAra ko bhUle nahIM arthAt kRtaghna na ho| 20 parahitArthakArI-dUsaroM ke ubhaya loka hitakArI kArya kre| 21 labdhalakSa-jo kucha sIkhe aura zravaNa kare usake paramArtha ko tatkAla smjhe| ___SaT-karma pahile kaha cuke haiM ki SaT-karma aura SaDAvazyaka kare, ve SaT-karma* ye haiM 1 deva pUjA, 2 gurU upAsanA, 3 svAdhyAya, 4 saMyama, 5 tapa aura 6 dAna / SaDAvazyaka SaDAvazyaka ye hai-1 sAmAyika, 2 caturvizatistava, 3 vandana, 4 pratikramaNa, 5 kAyotsarga aura 6 pratyAkhyAna / *deva pUjA gurUpAstiH svAdhyAyaH saMyamastapaH / dAnaM ceti gRhasthANAM SaTkarmANi dine dine / (upadeza taraMgiNI taraMga 3 loMka 1)

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bAraha vrata zrAvaka bAraha vrata dhAraNa kare, yaha pahile kaha cuke haiN| ve bAraha vrata ye haiM (1) sthUla prANAtipAta-viramaNa vrata-niraparAdhI trasa jIva kI saMkalpa hiMsA kA tyAga kare / (2) sthUla mRSAvAda-viramaNa vrata-1 dvipada / 2 catuSpada / 3 apada arthAt bhUmi Adi sthAvaraM vastu sambandhI, isa liye 4 1 saMkalpa hiMsA, 2 audyogika hiMsA, 3 ArambhI hiMsA aura 4 virodhinI hiNsaa| isa prakAra hiMsA ko cAra bhAgoM meM vibhakta kara sakate haiM / inameM se gRhasthI ko saMkalpa hiMsA kA tyAga hotA hai| cAroM kI saMkSipta rUpa rekh| yahAM likhI jAtI hai: 1 saMkalpa hiMsA-use kahate haiM jisameM saMkalpa karake kisI jIva ko mArA athavA kaSTa diyA jaave| jaise koi kIDI athavA ora koI jIva sAmane jA rahA hai, usa samaya use binA kAraNa hI kevala hiMsA ke bhAva se prANa rahita karanA saMkalpI hiMsA hai| 2 audyogika hiMsA-use kahate haiM ki jIvana nirvAha ke liye khetI, vyApAra, kArakhAne kholane, vANijya Adi karane meM hotI hai| 3 ArambhI hiMsA-use kahate haiM jo ki bhojanAdi banAne meM hotI hai, ase kAyoM meM prayatna karane para bhI anajAna meM choTe choTe jIva mara jAte haiN| 4 virodhinI hiMsA-use kahate haiM jahA~ para dUsare jIva ko mArane yA use duHkha pahu~cAne ke to bhAva nahIM hote, parantu dUsarA jIva apane ko pahile mAranA cAhe yA duHkha denA cAhe to ase avasara para apanI rakSA ke lie virodha karane meM jIva badha ho jAte hai / apanI

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mRSA (jhUTha) bolane kA tyAga kare / 4 koI puruSa mautabara ( vizvasanIya bar3A AdamI) samajha kara apanA dhana yA aura koI vastu rakha jAye aura phira jaba vaha mAgane ke liye Ave to aisA jhUTha na bole ki tU mere pAsa amuka vastu rakha hI nahIM gyaa| 5 kUTa-sAkSI arthAt jhuThI gavAhI na de / isa taraha ukta pAMca prakAra kA jhuTha na bole| yaha dUsarA sthUla mRSAvAda viramaNa vrata hai| (3) sthUla adattAdAna-viramaNa vrata-1 sacitta-dvipada catuSpadAdi / 2 acitta-suvarNa raupyaadi| 3 mizra-alaMkta strI Adi inakI corI kA tyAga kare tathA koI dhana Adi rakha gayA ho athavA kisI kA dhana dabA huA ho yA par3A ho usako grahaNa na kare / yaha tIsarA sthUla adattAdAna-viramaNa vrata hai| (4) svadAra santoSa-parastrI-viramaNa vrata-jo strI para vivAhitA athavA saMgRhItA yA vezyA ityAdi ho, inake sAtha maithuna sevana kA tyAga kare aura svadAra-saMtoSa aMgIkAra kare / yaha cauthA svadAra santoSa-parastrI-viramaNa vrata hai| (5) parigraha-parimANa vrata-nava prakAra ke parigraha jaise dhana dhAnya kSetra vastu Adi ko, svecchA parimANa se adhika rakhane kA tyAga kare / yaha pAMcavAM parigraha-parimANa vrata hai|| (6) dizA-parimANa-dharma-kArya ko chor3a kara apane vyApArAdi ke liye SaT dizAoM meM se amuka-amuka dizA meM rakSA karane vAle kA abhiprAya jIva ko mArane kA nahIM hotA, balki apanI rakSA karanA hotA hai|

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Taka itane itane yojana se adhika na jAuMgA, aisA niyama aMgIkAra karanA, yaha chaTTA dizA - parimANa vrata hai / (7) bhogopabhoga - parimANa vrata - mAMsa, madirA, rAtribhojana Adi 22 abhakSya bhakSaNa kA tyAga kare aura pandraha prakAra ke vANijya kA tyAga kare athavA parimANa kare / pandraha vANijya ke nAma ye hai: 1 aMgAra karma, 2 bana karma, 3 zakaTa karma, 4 bhATaka karma, 5 sphITaka karma, 6 daMta vANijya, 7 lakha (lAkSA) vANijya, 8 rasa vANijya, 9 keza vANijya, 10 viSa vANijya, 11 yaMtra pIlana, 12 nirlAchana karma, 13 davadAna, 14 sarovara drahAdi zoSaNa aura 15 asati poSaNa / inakA vistAra jaina dharma ke zAstroM se jAnanA / yaha sAtavAM bhogopabhoga vrata hai / (8) anarthadaNDa - viramaNa vrata - 1 apadhyAna karanA, 2 pApopadeza karanA, 3 hiMsAkAraka vastu denI aura 4 pramAdAcaraNa / ina cAra prakAra ke anartha daNDa kA tyAga kare / yaha aSTama anartha daNDa - viramaNa vrata hai / ( 9 ) sAmAyika vrata - sarva saMsAra ke dhaMdhe chor3a kara jaghanya se jaghanya (kama se kama ) do ghar3I ( 48 miniTa ) taka sAvadya yoga (pApa sahita kriyA ) kA tyAga kara dharma dhyAna meM pravRtta ho / yaha navamA sAmAyika vrata hai / (10) dezAvakAzika vrata - pUrvokta sarva vratoM kA aura bhI saMkSepa karanA, dasavAM dezAvakAzika vrata hai / ( 11 ) pauSadhopavAsa vrata - cAroM prakAra ke AhAroM kA

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athavA pAnI ke atirikta tIna prakAra ke AhAroM kA tyAga kara ATha pahara paryanta pauSadha kI kriyA kare aura dharmadhyAna dhAve / yaha gyArahavAM pauSadhopavAsa vrata hai| (12) atithi saMvibhAga vrata-nyAyopArjita dhana se jo anna apane khAne ke liye taiyAra huA ho usameM se nirdoSa bhikSA sAdhu ko deve / andhe, lUle, laMgar3e Adi jo mAMgane Ave unako apanI zakti ke anusAra anukampA dAna de| yaha atithi saMvibhAga nAmaka bArahavAM vrata hai / ina bAraha vratoM kA svarUpa vistAra sahita zrAddha prajJapti, Avazyaka sUtrAdi zAstroM meM kahA gayA hai / gRhastha dharmI-zrAvaka ke ahorAtri ke kRtya saMkSepa meM yahAM likhe jAte haiM dina kRtya rAtri kA AThavAM bhAga arthAt cAra ghar3I rAtri jaba zeSa rahe taba nidrA chor3a kara mana meM sAta ATha bAra paJca-parameSThI ko namaskAra-smaraNa kre| usake bAda maiM kauna hU~ ? merI kyA avasthA hai ? merA kyA kula hai ? mujha meM mUla guNax kauna kauna se, kitane aura kaise haiM ? uttara guNa kauna kauna se haiM ? kisa vastu kA mere niyama abhigraha vizeSa hai, tathA mere pAsa jo dhana hai usameM se-1 jina bhavana, 2 jina biMba, 3 inakI 4 bAraha vratoM meM se Adi ke pAMca vratoM ko aNuvrata tathA mUla guNa kahate hai| + bAraha vratoM meM se antima sAta vrata uttara guNa kahalAte hai|

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89 pratiSThA, 4 pustaka lekhana, 5 se 8 taka caturvidhasaMgha bhakti aura 9 zatruJjaya AdI tIrtha yAtrA ina nava kSetroM meM se maine kisa kSetra ko sparzA hai ? arthAt kisa ora dhana kharca kiyA hai ? kisa kSetra ko nahIM sparzA ? jo kSetra sparza nahIM kiyA arthAt ArAdhana nahIM kiyA, usako ArAdhana karU~ aura dazavekAlika Adi jo zAstra guru mukha se zravaNa nahIM kiye, unako zravaNa karane kA prayatna karU~ | zrAvaka sarvadA saMsAra se virukta hokara dIkSA lene kA dhyAna kadApi nahIM chor3atA tathApi vaha avasara para dIkSA lene kA manoratha kare / isa prakAra nizA (rAtri) zeSa meM jAga kara citavana kare / jaba rAtri muhUrtta ( do ghaDI 48 miniTa ) mAtra zeSa raha jAye taba SaDAvazyaka kare / yadi kAryAntara se vyAkula ho SaDAvazyaka na kara sake to bhI pratyAkhyAna - Avazyaka yathAzakti jarUra cintavana kare / zrAvaka jaghanya se jaghanya (kama se kama ) sUryodaya se do ghar3I paryanta ( namukkArasI kA ) namaskAra sahita pratyAkhyAna kare | isake bAda sUrya kA arddha bimba dikhAI de taba nirmala manohara vastra pahana kara ghara deharA meM jinarAja kI pUjA kare aura bAda meM mahotsava pUrvaka bar3e mandira meM jAkara pUjA kre| pUjana vidhi vistAra bhaya se yahAM nahIM likhI, vaha jaina zAstroM se jAnanA / devapUjA karane ke bAda nagara meM guru hoM to unake pAsa jAkara vinayapUrvaka vandanA kare aura unase vyAkhyAna sune; evaM bAla, vRMddha, rogI Adi sAdhuoM ke khAnapAna, auSadha, pathyAdi dene meM prayatnazIla ho /

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bAda meM nyAya aura nIti pUrvaka vyApAra karake dhana upArjana kare / nyAyopArjita dhana se zuddha bhojana banA ho, unameM se naivedya se jinarAja kI madhyAhna sambandhI pUjA kare aura muni Ave to unako dAna de / evaM vRddha rogI, atithi, caupAye Adi kI sArasaMbhAra kare / anna, auSadha, pathya, cArA-pAnI Adi kI cintA karake sAtvika ( rasa-lolupatA rahita ) yogya bhojana kare / arthAt sUtaka-pAtaka Adi loka viruddha aura saMsakta anantakAyikAdi Agama-viruddha mAMsa, madirAdi ubhayaloka viruddha bhojana na kre| tathA laulyatA-rasa-lolupatA se apanI pAcana zakti se adhika bhojana na kare / bAda meM dharmazAstra kA paramArtha cintavana kare / athavA yogya vANijya karake aparAhna dina (dopahara ke bAda kA samaya ) vyatIta karake sUryAsta se pahile phira jina pUjA kre| yadi dina meM do bAra bhojana karanA ho to cAra ghar3I dina zeSa rahate hue bhojana kara le| trikAla pUjA kI vidhi isa prakAra hai: prAtaHkAla vAsa sugandhI candanAdi dravyoM se pUjA kre| madhyAhna meM phUla naivedya Adi se pUjA kare aura saMdhyA ko dhUpa, dIpa, ArAtrika ( AratI) Adi se pUjA kre| iti dina kRtya kathana / rAtri-kRtya yahAM para kiMcinmAtra rAtrikRtya bhI likhate haiM: SaDAvazyaka kare, aura yogyakAla meM nidrA le| prAyaH brahmacarya kA pAlana kre| sote hue paMca parameSThI-namaskAra smaraNa karake soye|

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91 sarvathA brahmacarya pAlana meM samartha na ho to RtukAla meM - saMtAnArtha athavA veda vikAra zamanArtha nija strI se udAsInatA - pUrvaka vikAra zamana kare | parantu viSaya meM atyanta rakta hokara bhoga na kare / gRhasthI zrAvaka kA yaha saMkSepa se rAtri - kRtya kahA hai| vaise to isa pustaka meM gRhastha-dharma kA varNana bhI saMkSepa se kiyA hai /

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maiM kyA cAhatA hU~? "hove ki na hove, parantu merA AtmA yahI cAhatA hai ki sAmpadAyikatA dUra ho kara jaina samAja, mAtra zrI mahAvIra svAmI ke jhaNDe ke nIce ekatrita ho kara zrI mahAvIra kI jaya bole tathA jaina zAsana kI vRddhi ke lie esI eka "jaina vizvavidyAlaya" nAmaka saMsthA sthApita hove| jisa se pratyeka jaina, zikSita ho kara, dharma ko bAdhA na pahu~ce, isa prakAra rAjyAdhikAra meM jainoM kI vRddhi hove / phalasvarUpa sabhI jaina zikSita hoveM aura bhUka se pIDita na rheN| zAsanadevatA merI ina saba bhAvanAoM ko saphala kareM, yahI cAhanA hai"| vallabhasari

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alcohlo skab Jain Monks and Ho! There are thousands of Sadhus in the world but the Jain monks and nuns are well known for their austerity and severe vows. Thay have to practise the five great vows in their prefect and highest possible forms: Non-injury, Truthfullness, Nonstealing, Celibacy and Non-attachment to wordly objects. Their life is one of complete self help. They are not to be a burden on society in any way. They always travel on foot, wear the fewest possible clothes ( some even discard clothing altogether), have no house or property of their own and are expected to know many languages for the purpose of propagating the message of peace among the people of different nations. They take only simple, purely vegetarien diet, just sufficient to keep body and soul together, beg their food from different houses and have neither attachment nor enmity towards any living being. Prof. P. R. Jain M. A.