Jainism a Glimpse

Author(s): Punyadarshanvijay
Publisher: Sanmarg Prakashan
Catalog link: https://jainqq.org/explore/001177/1

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Jainism Glimpse
By:Muni Sri Punyadarśana Vijayaji JainPupitoonAcārya Śrimad Vijaya Rāmagandrasūri śvarajiwMahārājaorg

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JAINISM
A Glimpse
By:Muni Śri Punyadarśana Vijayaji
Pupil of Ācārya Śrimad Vijaya Rāmacandrasūriśvaraji Mahārāja

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Publisher:
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ADHAR
STAMBHA
Who overwhelmingly donated to the auspicious work of Sanmarg Prakashan.
1. Mehta Shantilal Harilal (Bhorol Tirth)
2. Hasmukhlal Chunilal Modi
3. Ramilaben Mahendrabhai Chimanlal Shah
4. Manekla! Mohanlal Zaveri
5. Sanghavi Swaroopchand Maganial C/o Wadilal
6. Vohera Jevatlal Swaroopchand
7. Shah Premchandbhai Ishwarlal 8. Smt. Kanchanben Sarabhai Shah C/o Virendrabhai
9. Zaveri Kumarpal Balubhai
10. Shah Joitalal Tokardas
through Shah Dineshbhai Joitalal 11. Shah Chhabildas Sankalchand Family
12. Shah Bhailalbhai Vardhilal (Radhanpur)
C/o Shah Rajubhai B.
13. Sanghvi Maniben Manjibhai C/o Champakbhai
14. Shah Dalpatlal Kakalchandbhai 15. Sanghvi Shantilal Vadilal
16. Shah Babulal Mangalji Family
17. Smt. Kanchanben Kantilal Manilal Zaveri (In memory of Hastgiriji-Pratistha) 18. Seth Shashikantbhai Poonamchandbhai Shah
19. Shah Chamanlal Chunilal Dhanerawala 20. Shah Mangaldas Manchand Limbodrawala 21. Jhaveri Jitubhai Zaverchand
22. Shah Lalchand Chhaganlal (Pindwadawala) 23. Shah Chandanben Kanaiyalal (Dhanerawala) C/o Nareshbhai
24. Sushilaben Pratapbhai Dalal
25. Salecha Ukchandji Jugrajji
26. Shah Jayantilal Atmaram 27. Sitadevi Poddar

Mumbai
Mumbai
Mumbai
Mumbai
(Bhorol Tirth)
Surat
Bhorol Tirth
Mumbai
Ahmedad
Mumbai
Mumbai
Mumbai
Mumbai
Navsari
Bhorol Tirth
(Surat)
(Surat)
Bhabhar
Umbari
Patan
Mumbai
(Palanpur)
Mumbai
Mumbai
Mumbai
Mumbai
Navsari
Patan
Ahmedabad
Ahmedabad Mumbai
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SAHA YOGI
1. Hemchand Motichandbhai Zaveri
Mumbai 2. Amulakhbhai Punamchand Mehta
Surat Family C/o Kumarpal A. Mehta 3. Ramnikbhai Revchandbhai Shah (Dhanerawala)
Surat 4. Sanghavi Sohanlal Rupaji
Mumbai 5. Shrimati Nirmalaben Himatlal Doshi C/o Shri Bharatbhai Himatlal Doshi
Mumbai 6. Shri Keshavial Dalpatbhai Zaveri Shri Sundarlal Dalpatbhai Zaveri
Mumbai 7. Shri Manilal Nihalchand Shah
Mumbai Clo Ratilal Manilal Shah 8. Shah Mulchand Dharmaji
Bhandotara Shah Parulben Mulchand Family 9. Shri Bhikamchandji Sankalchandji
Mumbai C/o Shah Ratanchand Fulchand
(Kailash Nagar) 10. Shah Paruben Mayachand Vardhaji
Jetawada 11. Shah Manilal Hargovandas Clo Pravinbhai Surat (Nesada) 12. Smt. Jayaben Panachand Zaveri
Mumbai C/o Panachand Nanubhai Zaveri 13. Shri Deepchand Lallubhai Taswala
Surat 14. Shah Babulal Nagardas Patosanwala
Mumbai 15. Shah Amichand Khimchand Family
Mumbai C/o Yogeshbhai and Nikunjbhai 16. Shah Maneklal Nanchand
Mumbai 17. Shah Mayachand Malukchand
Mumbai 18. Shah Babalal Dahyalal Rokani (Juna Disawala) Mumbai 19. Dadia Chunilal Maneklal
Mumbai 20. Virchand Punamchand Dalaji (Baplawala) Mumbai
C/o Tulsiben, Subhiben, Samuben 21. Shah Pushpaben Mafatlal Dalichand
Alwada 22. Charla Meghji Sangan, Charla Malsi-Khetsi Adhoikutch 23. Zaveri Rasiklal Trikamlal C/O Abhaybhai
Mumbai 24. Smt. Ashaben Kritbhai Shah
Mumbai

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Thanks to
Smt. Suman Jain, Long Island N.Y. U.S.A.
Smt. Vinodini Jitendra Kapadia Smt. Gangaben Jain Charitable Trust
WE ARE VERY MUCH GRATEFUL FOR YOUR VALUABLE CONTRIBUTION TOWARDS PUBLISHING THIS BOOK
AND Wish You To CARRY ON
THIS KIND OF SPIRITUAL WORK
Sanmarg Prakashan

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PREFACE
The Jaina Philosophy is a vast subject and is a complete system of thought. In the following pages an attempt has been made to give the barest outline of the subject discussed in the Jaina Philosophy. This will give the reader an idea at once, of the extensiveness of the domain of the Jaina Thought as also of the importance it occupies.
The applied science can lift man high up right into outer space physically but not morally or spiritually.
Many believe that after death we lie in the grave and our soul awaits the day of judgement, Jainism asserts that it is merely the body, the outer physical shell of man, that remains stagnant in the grave. His soul is dynamic and sallies forth. This is dynamic philosophy that Jainism preaches.
Today the world is entangled in the meshes of ideologies, each ideology tries to uproot the other but in the ensuing conflict it is humanity itself which is being uprooted. In such an environment, Jainism with its philosophy of relativity can play a supreme role in bringing harmony among these conflicting ideologies. It persuades each sect to understand and appreciate the other and thus remove the discords. Jainism is not a sect or just one more conflicting ideology, it is a way of thinking and living.
The ultimate aim of Jainism is to free man from the bondage and desires and enable him to attain bliss and harmony within himself. We wish the same to all our readers.
- SANMĀRGA PRAKĀŠANA

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MESSAGE
Jaina cosmology recongnises the fundamental natural phenomenon of Symbiosis or mutual dependence, which forms the basis of the modern day science of ecology. Life is viewed as a gift of togetherness, accommodation, and assistance in a universe teeming with interdependent constituents.
Jainas whether monks, nuns. or householders, therefore, affirm prayerfully and sincerely, that their heart is filled with forgiveness for all living beings and that they have sought and received the forgiveness of all beings, that they crave the friendship of all beings, that all beings give them their friendship and that there is not the slightest feeling of alienation or enmity in their heart, for anyone or anything. They also pray that forgiveness and friendliness may reign throughout the world and that all living beings may cherish each other.
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"Time is a great consoler... The great consolation for the loss of the dead, who are gone, is to be found in thinking of the loving who remain."
In Memory of my Guru and Philosopher
His Holiness
Ācārya Śrimad Vijaya Rāmacandrasūriśvaraji Mahārāja
and dedicated to Ācārya Śrimad Kirtiyaśasūriśvaraji Mahārāja
My Guide and Benefactor

Education International

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www.jainelibrary

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The treatise is prepared on the basis of discourses of
Pūjya Ācārya Śri Vijaya Rāmacandrasūriśvaraji Mahārāja
and Pūjya Ācārya Śri Vijaya Kirtiyaśa Sūriśvaraji Mahārāja Pūya Ācārya Śrī Vijaya Kirtiyaśasūriśvaraji Mahārāja was kind enough to give me the following English publications on Janism for perusal.
Each author has studied Jainism from different angles and has explained many difficult intricacies in simple language for NonJainatrs. They have covered many subjects, some of which may be of great help and information. Also while writing I have kept their view points in my mind.
1. Jainism by Herberct Warren, London
2. What is Jainism ? By Vasantalāla Kāntilāla, Mumbai
3. Cosmology, Old and New by Prof. G.R.Jaina
(applied Physics, Gvāliyara).
4. Karmic Doctrine in Jainism by Dr.Helmuth
Berlin (University) Germany
5. The Philosophy of the Jainatrs by H. Bhattācārya, Kalakattā.
6. Jainism and Modern Science by Munisri Nagarājji
7. The Jaina Declaration on Nature by L.N. Singavi, Wembley,
England.

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Views of Some Eminent Personalities of the World: Western and Eastern Scholars and Indian Leaders
on Jainism:
"In conclusion let me assert my conviction that Jainism is an original system quite distinct and independent from all others: and that therefore it is of great importance for the study of philosophical thought and religious life in ancient India".
Dr. Hermann Jacobi
"Jainism is of a very high order, its important teachings are based upon science. The more the scientific knowledge advances the more the Jaina teachings will be proved".
L.P. Tessitore, Italy "The Jaina Philosophy is a vast subject and is a complete system of thought, having its theories on each subject of discourse, in epistemology, psychology, logic, metaphysics, cosmology, ethics and theology. As a matter of fact volumes may be written on each of the subject so indicated."
H.Bhattācārya MA.,B.L., PhD
"Lofty ideas and high ascetic practices are found in Jainism. It is impossible to know the beginning of Jainism"
Major General Furlong "The Jainas have written great masterpieces only for the benefit of the world".
Dr.Hertal
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"Mahāvira proclaimed in India that religion is a reality and not a mere social convention. It is really true that salvation cannot be had by merely observing external ceremonies. Religion cannot make any difference between man and man."
Dr. Ravindranātha Tāgöra "The beginning of Jainism and its history are much older than the "Smrti Šāstras" and their commentaries. Jainism is completely different from Hinduism and independent of it".
The Late Śrikumārasvāmi śāstri
Chief Justice, Madrāsa High Court "Jainism has contributed to the World the Sublime Doctrine of Ahimsā. No other religion has emphasised the importance of Ahimsā and carried its practice to the extent that Jainism has done, Jainism deserves to be the universal religion because of its Ahimsā Doctrine."
President Dr. Rājēndra Prasāda "There is nothing wonderful in my saying that Jainism was in existence long before Vedas were composed.'
Dr.S. Rādhākļşņan - Vice President "We learn form Śāstras and commentaries that Jainism is existing from beginningless time. This fact is indisputable and free from difference of opinion. There is much historical evidence on this point."
Lākamānya Bālagangādhara Tilaka "From modern historical research we come to know that long before Brahmanism developed into Hindu Dharma, Jainism was prevalent in this country".
Justice Rānganēkara , Bombay High Court
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1. Jainism a Glimpse
Concepts of God in Jainism Untenability of the theory of God as creator Jaina view of the creation of Universe and its constituents. Six basic
substances (Real) " Dravya". Nine Fundamental Truths
Elements "Tattva" immortal soul and Karma Karmic Body-imprisoned soul-illustrations (gold, lantern) State of existence - "Gati" and class of being 'Jāti'. Most precious Human condition. Lēśyā :State of Mind II Karmic Doctrine: Introduction to cosmos Cosmos - "Dravya-Tripadi"
Six Dravya - Basic substance I = A Jivāstikāya= soul-8 chief fundamental forces = "Guna" - attributes B Ajiva (5 kinds) = II Pudgalāstikāya = Matter = 8 kinds of forces "Karmic energies - obscures,
INDEX
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the right attributes of the soul
(4) Other Reals - Dravya III, IV, V, VI
Cosmos - 3 divisions, size, shape,
karmic doctrine, karman - infected soul and its elimination.
III What is Jainism?
Jainism is nature cosmic principle equal opportunity Two kinds of energies, mechanism and intelligence No Commandments - 3 - important points (Note)
•
3 Jewels Right / true Knowledge, Faith and Conduct (Note) Jaina Monk
3 Divine qualities "Ahimsa-Samyama-Tapa "
(0)
(11)
Ahimsa - Non-injury
Samyam (complete renunciation)
5 great vows

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Pg. 27
Pg. 34

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10 life forces Nigoda & Other living beings 5 Samiti and 4 Gupti Communion, Sangha 35 Rules of Conduct Tapa - penance - Mahāvira's Tapa
(Ill)
N
Pg.48
Syādvād = Philosophy of Reality Ahimsā - in all religions Jayanā : How can one live without Himsā ? Merit and demerit, for the same Act.
Pg. 52
Kēvalajñāna - Kēvaladarśana Omniscient knowledge & Vision in Jainism. Molecules to Quark. 'Kāla' - time.
Samaya' Indivisible unit of time. Mathematics in Jainism. Palyõpama - Sāgaropama - Kālacakra - Time Cycle and Pudgala Parāvarta Decimal System. Pudgala - matter Paramāņu - indivisible particle. Paramāņu : A]Passive/inert & B] Active / dynamic. Types: calculations Vargaņā - Karman divisional groups. Holy Scriptures, " Āgama" Oral Transmission and writing up of canon. The Chart and illustration.
VI SUM UP
Pg. 63 . 13

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INTRODUCTION
Muniśri Samvēgayaśavijaya, 25, my colleague, who before renunciation was a Bombay. University college graduate and a computer businessman, with all the college and city life activities called himself an atheist. By chance having heard the discourses of Ācārya Srivijayarāmacandrasūriśvaraji Mahārāja and Muni Śri Kirtiyaśavijayaji, with a complete change in his innerself embraced Jainism and became a disciple of Muni Śri Kirtiyaśavijayaji a 'śramaņa'-Jaina monk. He was the inspiration and was instrumental in making me write a short-treatise on Jaina Philosophy.
This, I am not competent to do, but I welcome the opportunity to present to Non-Jainatrs & to Jainatrs born in foreign countries a glimpse of Jaina Philosophy. This might help youngsters to be Jainatrs through spiritual conviction rather than Jaina by birth only.
Born in a Jaina Family, I studied at St. Xaviers school, spent 18 years in business in Japan, 3.5 years in imprisonment as a freedom fighter, 1942, about 25 years in National Village Upliftment Programme along with Gāndhiji and Pt. Nēharū, and as Hon. Secretary of Govt. of India Khādi and Village Industries Commission (autonomous). My work enabled me to experience personally the prevailing unbelievable poverty, utter ignorance and deep superstitions. I also came in intimate contact with several voluntary philanthropic institutions working for similar causes, including missionaries. Got many opportunities to listen to the discourses, sermons on different religions by eminent authors,
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respected preachers, including Svāmi Cinmayānanda. Gitābhārati, Rajanića, Ācāryatulasi Muni Citrabhānu, Vinõbāji, also political leaders, like Gāndhiji, Nēharū, C.R.Dāsa, M. Mālaviya, Lajapatarāya, Subhāșa Bõsa and others.
I believed in one Supreme God, having different nomenclature, had also a bird's eye view as a part of my work to visit several highly developed and rich countries and their way of life and also saw poverty therein.
Very fortunately, by a queer accident, the village upliftment work brought me in live touch with the very eminent senior-most highest authority on Jainism, H. Holiness Ācārya Śrimad Vijayarāmacandrasūriji, and a chance to listen to his dicourse on Nine Elements (Tattvas, Fundamental Truths) in a simple language, but very forceful, from innermost heart. It was a thrilling experience, within a few days it gave me a new outlook, a new vision, and new thoughts, which I had never experienced during the many different discourses and sermons, I had listened to, so far. There was a complete change in my life, a new ambition. At the age of 73, as an exception I was initiated as a śramana (Jaina Monk).
Completed 11 years as Śramana. With all the experiences and studies, I must confess that my knowledge in Jainism is a mere drop in an ocean. Therefore this note will only be a glimpse.
Muni Punyadarśana Vijayaji Ahamadābāda : 9th August, 1991
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Navakar Mantra नवकार महामंत्र
नमो अरिहंताणं ।
NAMO ARIHANTĀŅAM I bow to the Arihantās - the ever perfect spiritual victors
नमो सिद्धाणं ।
NAMO SIDDHĀNAM I bow to the Siddhās - the liberated souls
नमो आयरियाणं ।
NAMO ĀYARIYĀŅAM I bow to the Ācāryās - the leaders of the Jaina order
नमो उवज्झायाणं ।
NAMO UVAJJHĀYANAM I bow to the Upādhyāyas - the learned preceptors
नमो लोए सव्वसाहूणं । NAMO LOĒ SAVVASĀHŪNAM I bow to all the Sādhus (Saints and Sages of the Jaina order) in the human worlds
एसो पंच नमक्कारो । ĒSĪ PANCA NAMUKKĀRÒ These five obeisances
सव्व पावप्पणासणों । SAWA PĀVAPPAŅĀSAŅO
Erase all sins
मंगलाणं च सव्वेसिं MANGALĀŅAM CA SAWĒSIM Amongst all that is auspicious
पढमं हवइ मंगलं । PADHAMAM HAVAI MANGALAM
This is the foremost.
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JAINISM A GLIMPSE
A vast majority of people believe in God as the Almighty creator, who has created everything, the entire universe, the heaven, the hell, the earth, all the living beings. Man proposes and God disposes. On the Day of Judgement, He will Judge and will send them to eternal life in heaven, or hell as the case may be.
Concept of God in Jainism:
Jainism believes in God but not as a creator, a theory which neither denies the existence of the soul nor starts with the presupposition of a creator but makes each individual the master of his own destiny, holds out immortality for every living being, visible or invisible and insists upon very highest rectitude of life up to final perfection, as a necessary means to permanent happiness now and hereafter. The Jaina "Spiritual Leaders" live in flesh on earth as ordinary men, when purged of all the infatuating elements like anger, hatred or other passions and attain this state, of pure soul, leading to final beatitude in life, everlasting omniscience. Only thereafter the religion is propounded by the "Omniscient" Teachers" (Jaina Arhatas). At the end of their lifespan, leaving the body, the soul attains the final pure natural state of existence (Pure Effulgence Divine) in everlasting spiritual bliss. The "Mõkşa" that is "Siddhatva" (Godhood) has the beginning but no end. All the souls attaining "Siddhatva" are equal in all respects and they have their own individuality.
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Untenability of the Theory of God as Creator:
It is for consideration, if God created the universe etc., where was he before the creation ? What were his reasons for creation ? Why did he create good, bad and evil in human, animal and lower beings, children of the same parents, one is bright and handsome, the other is dull & rickety, one is blind or crippled even from birth. One becomes brutal like Hitler. Why all these wars, destructions, sufferings and inequalities ? God cannot be partial or cruel. After death if the soul has to wait for the judgement day, what will the soul do in the meantime ? Good people will go to heaven and evil to hell for eternal life. Will there be a difference in intensity and duration for mass-murderers & an ordinary sinner and on similar lines considerations in heaven ? Let us not put the blame on God for our misdeeds or good conduct, miseries or happiness.
Jaina's view of the Creation of the Universe.
Jainism propounds that the whole cosmos (even though indeterminable yet of limited dimension, 'Lõkākāśa') occupies a very infinitesimal portion of infinite pure space (ALOKĀKĀŚA). There was no beginning, there will be no end,. eternal but with continuous modifications (Paryāya).
The Soul:
One of the Six basic Substances which are uncreate, self existent without beginning or end, only modifications. No new souls are created, it is a continuous cycle of birth and rebirth in four states of existence (GATI) i.e. (i) Human condition. (ii) Sub Human condition of lower forms of life. (iii) Angels in
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heaven. (iv) Infernal beings in hell. And this cycle is run by the infallible mathematical mechanism of nature, moulded by the soul's conduct and deeds, committed by thought, speech or physical action in past or present life either with intensity of anger, pride, deceit, selfishness and greed, or with love, sympathy, fellow-feelings, pity, etc.
All Omniscient Teachers (Arhatas) from infinite past, present and infinite future will propound the same philosophy and show the way to attain eternal salvation (life of pure bliss) as friend, philosopher and guide having themselves practised what they preached
The Universe and its Constituents:
The basis for the constitution of the cosmos lay in the basic substance called Dravya or Reals in the Jaina Holy Scriptures. Every Real has three characteristics, Creation (Emergence), Destruction (Annihilation) and Permanence (persistence) "Utpāda, Vyaya and Dhrauvya with infinite qualities and sub qualities. It means that every substance possesses the quality of permanence (Dhrauvya), generation (Utpada), and decay (Vyaya) as modification of itself.
In order to clearly understand the characteristics of Dhrauvya we may take the example of gold bangles broken and made into a necklace with the same gold. The substance persists (Dhrauvya), bangle is destroyed (Vyaya) and necklace is created, (Utpāda). Every material object in the same manner is changing constantly. Yet the basic attribute (Guna), essential character, remains forever.

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Dravya :
The cosmos has six Dravyas, Reals - Basic substances, Fundamental Realities:
1. JIVA : Soul - Life - spirit - innerself - conscious being (with Cētanā) with sentience, intelligent life.
AJIVA : Five kinds - without consciousness, Non Sentient.
2. PUDGALA : (Pud + Gala = Assimilation and Separation) Matter. The action and counteraction of getting together and separation.
3. DHARMĀSTIKĀYA : Ether - motion media.
4. ADHARMASTIKAYA : Rest media (modern science explains as gravitation and electromagnetic rest).
5. ĀKĀŚA : Space
(A) Alūkākāśa - Limitless space - Pure empty space, (B) Lokākāśa - limited but vast space (universe), in which the cosmos exists, (Outer limits of Ether).
6. KĀLA : Time - real, apparent and absolute.
These six Dravyas - basic substances are all pervading to the minutest part of the cosmos. They are permanent, eternal, uncreated and of immense magnitude but have continuous modifications (Paryāya) yet maintain their attributes, (Guna) inalienable qualities (Virtues) intact. Jiva and Pudgala are active, the remaining four are passive. 20

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Elements (Tattva) There are nine elements - Fundamental Truths: 1) "Jiva" - life - Soul - living beings with sentience, spirit,
innerself. 2) "Ajiva" - no consciousness - without life - non sentient
(The five substances). 3) "Punya" - merit - weal. 4) "Pāpa" - sin-woe. 5) "Aśrava"- inflow (the soul attracts subtle forms of matter
to ourselves as a result of the action of the senses which
impels the soul towards external objects, good or bad). 6) "Samvara" - Restrain, blocks the inflow of subtle-matter
(energies) through Ahimsā (non-injury), right conduct, etc. 7) "Nirjarā" - to liberate, to separate - to discard - to remove the impurities of subtle matter. 8) "Bandha" - Bondage - assimilate the subtle matter
(energy) in the soul's space-points good or bad. 9) "Mākşa" - absolute freedom - final pure natural state in
everlasting blissfulness.
Life is dear to all, though it may contain misery as well as happiness. Man's desire for an explanation of the existence of misery, for the relief to extinction and for consequent increase in happiness. Relieving misery, explaining its existence and increasing happiness in life is the function of religion. All living beings ardently seek happiness which should be complete, without blemish and permanent. Such an everlasting happiness is possible only in "Mõkşa", supreme eternal bliss, the state of Omniscience (Pure Effuigence Divine).
We are self-existent, immortal, individual souls, alive with feelings and consciousness, and never lose our identity (Jiva).
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Each of us is responsible to others for our own conduct towards them. We are responsible to ourselves for our conditions. In whatever degrees we are of ignorance, pain, unhappiness, unkindness, cruelty or weakness, it is because since birth and previously in the infinite past, we are and we have been acquiring (Aśrava) and incorporating (Bandha) into ourselves by attraction and assimilations of subtle unseen though real, physical matter (Pudgala). The combination of soul and matter produces energy (Karma) which clog the natural wisdom, knowledge, bliss, love, compassion and the strength of soul and which excites to unnatural action results in species, duration, intensity and degree (Prakṛti, Sthiti, Rasa and Pradeśa).
Karma (Jainism Simplified) :
When the soul indulges in perverse tendencies like attachment, aversion, anger, deception, greed, lust, etc. due to ignorance, subtle atoms of Karma (energy) which cannot be experienced by any of the five senses flow in (Aśrava) of their own and stick (Bandha) into the soul's countless space-points (Pradeśa) forming a "Karmic" body around and imprisoning the soul.
The imprisoned soul from infinite past is impure, like gold ore before excavation. It has to pass through fire and water, before it becomes pure gold. Similarly the soul attracts and discards Karma continuously until it passes through confessions, repentance, penance, self-control, austerity, renunciation, religious deeds, non injury (Ahimsa), etc. till the soul thoroughly gets liberated and becomes pure.
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Every soul is immortal Basic Substance. Its attributes are (Guņas) inalienable, and possess unlimited strength, omniscient knowledge and vision, blissfulness. All virtues remain dormant.
To Illustrate: A Lantern with a defective wick emits black smoke and blackens the glass bulb completely with soot, shuts out the light even though the flame within is capable of emitting light. Similarly the soul with its inherent immense natural power and capacity, remains subdued, incapable to utilise until it is liberated from all Karmic obstacles and attain "Mõkşa" the purest form of soul.
STATE OF EXISTENCE (GATI):
Till then the soul goes through perpetual cycle of births and deaths in different bodies wandering amongst four particular life conditions, state of existence (Gati) and the class of being (Jāti) to which it belongs, according to assimilation or discarding of Karma, good or bad resulting in type, duration, intensity and degree, and the life-span in each body acquired.
The four conditions (Gati) broadly grouped:
1) Dēvagati : (Angels) celestial beings in Heaven live with a lifespan of Min. 10,000 years - max. 33 Sāgarāpama in continuous pleasurable conditions with subtle (Astral) bodies, known as Dēva (Angels). More the merit the soul will reach higher stage, will live for longer duration and will enjoy more pleasurable condition. There are different types of heavenly abodes in ascending stages.
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2) Nārakigati: (Infernal beings) in hell, where there is continuous pain, tortures, sufferings without any break having subtle material body. More the sinner, cruel deeds, the soul may even go to seventh hell with longest lifespan of extreme suffering and pain.
3) Tiryañcagati: (Subhumans) where they live as animals, birds, fishes, insects, worms, trees, vegetable plants, water, earth, air and fire beings in different types of bodies having one sense to five senses.
4) Manuşyagati
(Human condition-several types-Jāti) nationalities, pious, cruel, blind, cripple, handsome, wealthy or poor according to merit or woe.
Even though the Dēva (Angels) enjoy in heaven the most pleasurable & happiest conditions, their status, material benefits and wealth, throughout the lifespan remains the same. They are envious of others who are better placed and have higher standard due to more merit (Punya), result in discontent, anger, etc. They are full of infatuations, rarely think of future life and thus squander away the accumulated Punya.
In hell the infernal beings are all the time subjected to toufure and pain, their worry is only about avoiding pain.
In subhumans, vegetation and other state, whether of one sense or upto five senses, are always after food and their survival is at the mercy of others.
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Only in human condition, the Soul with his attributes, can improve his culture, his position, his conduct, with conscious and higher standard of living, self- control, love, renunciation, etc., can achieve the Omniscient knowledge and reach the highest ultimate goal of Godhood, Eternal bliss, the fifth and final state.
It is neither possible for Dēva (Angels) engrossed in happiness and attachments nor for Nāraki (infernal beings) and Tiryanca (subhumans) to attain Mākṣa, except after attaining human form, and for this reason human condition is considered as most precious and sought after condition, especially in Jainism.
Unnatural and immoral desires, impulses, and promptings are the creations of five senses (Visaya) and the sixth-the-inner mind-(
Mana) because of ignorance, delusion - false beliefs (MÕha). The perverted desires are further intensified by passion (Kaṣāya), i) attachment (Rāga) & ii) aversion (Dvēśa) aggrevated by subdivisions of Anger (Krõdha) Pride (Māna), Deceit (Māyā) and Greed (Lõbha) in thought, word or deed. Further fortified by State of Mind (Lēśyā)*. Results in cruelty, injury to visible and invisible beings, selfishness, nonchaste, etc. bring about Karma of sin (Pāpa), but with "Right knowledge", "Right Faith" "Right Conduct" with love, pity, non-injury, charity, chastity and renunciation, accumulate merits (Punya). Nature does the rest.
Man (Human) is his own creator of weal or woe, happiness, contentment or pain, miseries and suffering, and only he can attain Eternal Bliss.
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* Foot Note:
Lēśyā State of Mind
Results of the (Yōgā) activities of thought, word and deed, together with (Kaṣāya) passions. The passions accompained by six Lēśyā results in four divisions of karmic energies into
i)
Species (Prakṛti/type)
ii)
Duration (Sthiti)
iii)
Intensity (Rasa) &
iv)
Degree (Pradeśa/quantity).
1.
2.
3.
4.
5.
6.
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Kṛṣṇa (Black): The hostile, pitiless, cruel, barbarous, impious man who has bad tongue, and who takes pleasure in torturing other beings, has Black Lēśyā.
Nila (Dark): The fraudulent, hypocritic voluptuous man has a Dark Lēśyā.
Kāpōta (Grey) The thoughtless one, who in all his actions does not weigh the evil and is wrathful, has Grey one. Tējasa (Flery Red): The prudent, who stops the influx of new Karma, the liberal, honorable one, who has a friendly mind towards religion, has a fiery Red Lēśyā.
Padma (Lotus Pink): The compassionate, bountiful study, intelligent one has a lotus Pink Lēśyā.
Śukla (White): The pious man who performs good deed, is possessionless and impartial has a White Lēśyā.

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II : The Kārmana Doctrine:
Introduction to Cosmos
According to the Doctrine of Jainatrs : in a fraction of the vast infinite pure absolutely empty space (Alokākāśa) exists cosmos, the universe which though indeterminable is of limited dimensions (Lõkākāśa).
It has no beginning and no end. It is everlasting and imperishable. It is uncreated and is subject only to its own laws (Lõkasthiti). The cosmos consists of six (1+5) "Basic Reals" (Dravya). It is traced to Jiva & Ajiva the two ever lasting, uncreated, independent and coexisting categories. Consciousness is Jiva. That which has no consciousness is Ajiva.
There are five substances of Ajiva Pudgala = Matter. Dharma = the Motion medium. Adharma = the Medium of Rest. Ākāśa = Space Kāla = Time
In spite of the change undergone (modification) (Paryāya) by its component parts, it remains in its essential characters unchanged.
Through modifications and relations in which they stand towards one another, they produce multifarious world processes.
Tripadi : Utpāda, Vyaya,
Emergence Annihilation Creation Destruction
Dhrauvya Permanence Imperishable
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The substances (Dravyas) which pervade the entire cosmos are the following:
I. Jivāstikāya :
The soul is distinguished from other substances, that it possesses consciousness, intelligence with infinite qualities, attributes (Guņas). There are eight chief fundamentals (attributes).
1) The faculty of Omniscience. (Kēvalajñāna) The faculty of Undifferentiated
2)
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3)
4)
Cognition perception (Kevaladarśana)
Eternal Bliss (Avyābādha Sukha)
Possession of Complete Religious Faith (Samyaktva) and unreproachable Moral Conduct (Caritra) Possession of Eternal Life (Akşaya Sthiti)
5)
6) Complete Formlessness (Amūrta)
7)
Complete Equality in rank with others (Agurulaghu) Infinite Energy (Anantavirya)
8)
All these attributes belong by nature to every soul.
II. Pudgalāstikāya (Matter) :
This consists of individual atoms (Aņu) 'conglomerates of atoms (Skandha)' indivisible part of atom (Paramāņu) exists in infinite number, each one of these possesses touch, taste, smell, colour and can unite itself with other, or several others or groups, and/or get separated under certain law. The continuous process of assimilation and separation creates Karmic Energies. The fusion of the soul with matter results in the production of eight kinds of Forces:

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1) Which obscures knowledge (Jñānāvaraṇiya Karma) 2) Which interferes with perception (Darśanavaraṇiya Karma) 3) Which produces the feeling of joy and grief (Vēdaniya Karma)
4) Which obstructs Right Belief and Right Conduct (Mōhaniyakarma)
5) Which determines the duration of life (Ayukarma)
6) Which gives the various factors of individuality (bodies, limbs, etc.) Nāmakarma)
7) Which destines family surroundings (Gōtra karma)
8) Which hinders the "Jiva" in his capability of resolution and enjoyment (Amtarāyakarma)
Jiva and pudgala are active substances, the remaining are passive (III, IV, V, VI).
III. Dharmastikāya :
Ether, motion media for Jiva and Pudgala, serves as medium for movement as water is, for the swimming fish.
IV. Adharmastikāya :
Medium for rest, Electromagnetic rest.
V. Akāśāstikāya :
Space, it is the receptacle of things, it is composed of an infinite number of space points (Pradeśa).
VI. Kāla :
Time-Real, absolute and apparent, present - indivisible unit of time. The Pudgala has shape and is visible, while the remaining substances are invisible and without form.

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THE COSMOS DIVIDED IN THREE SECTIONS :
1) Tircchālāka :
The centre, consists of innumerable worlds and oceans, each encircling the other, Stationary and moving suns, moons, stars, planets, etc., it is one "Rajju" - a kind of measure - wide, (our earth is a small portion of 'Jambudvipa' - the centre world - of "Tircchālāka")
2) Adhōlōka :
The lower division, consists of seven successively descending subterranean regions, seven hells with numerous subdivisions, a depth of seven "Rajju". The lowest region is seven "Rajju" wide.
3) Urdhvaloka :
The upper division, consists of several heavenly abodes (Celestial worlds) one above the other with numerous sub-sections reaching a height of seven "Rajju". The total of three sections is 14 "Rajju".
The shape and differing width, at several stages in detailed measurements and of its contents, living beings - visible and invisible, matter, (Pudgala), etc., its mode of working, have been illustrated with minute description in the Jaina Scriptures.
See the adjoining figures
When the Karma is entirely annihilated, the state of released Soul relieved of all matter, ascends the summit close to the border, the magnificent region "İşadprāgbhāra" where the blessed settle down permanently, into all eternity and enjoy incomparable, indestructible, supernatural happiness of salvation with complete equality in rank with Jivas.
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With the exception of the Arhatas (Omniscient) and the Sidhdhas (the liberated) who have dispelled the passions which provide the glue for Āśravas, all Souls are in Karmic bondage to the Universe. They go through a continuous cycle of death & rebirth in a personal evaluation that can lead at last to Mõksa (Eternal-release). In this cycle there are countless souls at different stages of their personal evolution : immobile earth bodies, water-bodies, fire bodies, air bodies, vegetation bodies, and mobile bodies ranging from bacterias, insects, worms, birds, and larger animals, to human beings, infernal beings & celestial beings.
The Soul eternally infected by matter, its union with Karma has no beginning, and at every moment it is gathering new matter, it has in the natural course of things no ending. The deliverance of the soul from Kārmana is therefore only possible by artificial means, through a series of special processes. The 'Jiva' must hinder the absorption of new Kārmaņa and eliminate the Kārmana already accumulated, before they come into realisation Through the eradication of the physical cause, he succeeds in restricting new Kārmana as well as through the methodical subjugation of the senses in annihilating the potential Kārman already in existence, he will become free from all Kārmaņa. Then all obstacles which impede the development of his true nature are automatically overcome. Thus released from the power of Kārmana, he can without obstruction make manifest his own innate capabilities.
"The Kārmaņa Doctrine has been propounded by Jainism into a remarkable system accurately worked out in the most minute details".
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III : What is Jainism ? . Jainism is nature in the purest and truest form. Jainism is as old as nature, which has neither beginning nor any end. The mission of Jainsism is the mission of nature which is to work for the welfare of one and all, to raise from the pitfall of ignorance and inaction to the spiritual climax of infinite bliss and perfect knowledge, i.e. absolute freedom.
Jainism is a religion based on cosmic principles, eternal principles on which this colossal machinery runs without any mistake or even a single momentary halt. The principles of modern science are true & temporary in particular context of space and time only, but the principles of Jainism are true for all time for all space, for everybody and everything. Jainism throws light on the colossal structure of the universe, its shape, size, origin, purpose and mechanism. It deals in perfect details with six reals out of which the universe is made. Everything that happens in the universe is according to the fixed pattern of eternal laws which are unshakable and infallible.
Jainism does not belong to any particular sect or fixed dogmas. Jainism does not say that some particular class will be given freedom and the others will remain in bondage. It is a perfect form of democracy. It emphasises equality of opportunities to achieve perfect freedom and spiritual perfection, be it a highborn or any backward class member, or even the lowest form of life. Each one has the potentiality of reaching the highest state. It believes that every soul has immense power which can be released like the nuclear energy.
Jainism believes there are two kinds of energies, one is the energy of mechanism and the other is the energy of intelligence. In technical terms they are called matter and life.
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(Jada and Cētana). Energies of gravitation, magnetism and electricity are believed to be three scientific forces which sustain the universe. But the subtle forces of silence and solitude, of surrender and prayer, of love and sympathy, of dedication and determination, these subtle forces etc., are manifestation of the energies of intelligence. It is a rule in nature that subtle forces of Yoga - (the activities of mind, speech and body), are more powerful than the gross forces of material science.
Two kinds of Energies :
'The energy of intelligence not through mind alone, nor through heart alone but through the whole of your totality is the highest wisdom', says Jainism. You should distinctly distinguish between what you are and what you are not. Jainism starts with the Holy Curiosity to know the marvellous structure of reality and ends in the flawless perfection which is the combination of Joy, Knowledge and Energy.
The Fundamentals of Jain a Philosophy are that this universe) the whole cosmos is self created, self ruled, self regulated and self administrated, according to the mighty and eternal cosmic law. Every conceivable subject is so well discussed in Jaina Scriptures, in a systematic and convincing way that one would realise that if the Jaina Doctrines are well understood and practised, it is certain that the world will enjoy lasting peace and prosperity instead of the present day world of hatred and violence.
Practically all religions have individuals as Supreme God, Jaina religion believes that all wordly souls possess inherent attributes (principal qualities) 4 originals-Infinite Knowledge,
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Infinite Cognisance, Infinite Bliss, Infinite Power, but wordly souls are obscured by the veil of Kārmana and when liberated they can reach the highest state.
No Commandments :
There are no Commandments. Omniscient Spiritual Teachers (Arhatas) show right path travelled by them, and right conduct practised by them in their journey to salvation. Their guidance, advice and teachings are considered and accepted as Commands. The spiritual leaders and preceptors never issue Commands. Commands are sacrosanct and any violation results in untold sin (woe).
For spiritual advancement one has to know three points : (1) "Hēya" : worth discarding, (2) "Jñēya" worth knowing, (3) "Upādēya" worth achieving, (F.N.No. 1). These are explained in great details in Jaina Scriptures, to understand and appreciate from religious view point one has to acquire three jewels, (F.N.No.2): "Samyak" - Jñāna, Darsana and Caritra which leads to the path of "Mākşa" i.e. "Right/True Knowledge, "Right/True Faith" and Right Conduct.
Foot Note No. 1. These nine elements are grouped into 3 divisions : (A) "Jñēya" worth knowing: (1) "Jiva soul - its attributes, life forces, qualities, all living
beings etc. (2) "Ajiva" matter - Kārmaņa qualities, energies its forces,
i.e. effects on the soul. (B) "Hēya" worth discarding:
(4) "Pāpa" - sin, woe, demerit. (5) "Āśrava" - inflow of matter - Kārmika energies, desires,
passions, etc. (8) "Bandha" - bondage-assimilation of Kārmana in soul's
space points. (C) "Upādēya" worth accepting, achieving.
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(6) "Samvara" restrain-block the flow of subtle Kārmika matter. (7) "Nirjarā" to discard-remove Kārmika impurities. (9) "Mākşa" absolute freedom, pure natural state. (3) "Punya" - (merit-weal) is both "HĒYA" & "UPĀDĒYA" it is
like a gold shackle. *1 - "Punya" acquired with a motive of worldly benefits ends in the cycle of rebirths, hence "Heya".
11 - "Punya" is helpful in acquiring human form (from lower form - sub-human, etc.,) fully developed body, religious parents, worthy preceptor, spiritual deity "Sarvavirati" (Complete renunciation) for putting on the road to Moksha, hence it is "Upādēya" to an extent.
Ill - For achieving absolute purity of soul to attain Mõksa "Punya" has to be finally discarded.
Volumes in aphorism on each of the 9 Fundamental Truths are written in Jaina Holy Scriptures, of these Aśrava (5) and Samvara (6) are very important. Aśrava with 5 main & 42 sub-heads is the main reason for the cycle of births & rebirths and Samvara, antidote to Aśrava with 5 main and 57 sub-heads is the prime reason for liberation leading towards Mõksa.
Foot Note No.2: 3 Jewels - "Samyak-jñāna-Darśana, Caritra" with the motive for only spiritual benefit, advancement of the soul.
(1) The knowledge of-whatsoever is "HĒYA" (bad) worth discarding and whatever is "UPĀDĒYA" (good) is worth achieving-acceptable is "Samyaka jñāna" Right/True Knowledge.
(2) Very keen desire, intention to renounce "HĒYA" as bad, and to accept/achieve "UPĀDĒYA" good- "Samyak Darśana" Right/True Faith.
(3) "Samyak Cāritra" Right Conduct :
(a) Complete self discipline of both "HĒYA and UPĀDĒYA" is "Sarva Virati" for Jaina monk and Jaina nun. (Shramanhood)
(c) Partial self discipline of both "HĒYA and UPĀDĒYA" is "Dēšavirati" for "Śrāvaka" - lay brother.
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JAINA MONK :
Right faith and Right knowledge usually go together, one should have faith in the one who is a spiritual climax of positive dynamism, who is "Arhata"- Right Faith means, therefore the Faith in the Omniscient Teacher - "Arhata".
Right conduct prescribed by Jainism is very difficult to observe. But if you have "Right Faith" right behaviour will come in the natural course. A Jaina monk has no home of his own. He moves from village to village on bare foot. He does not shave but removes his hair by plucking. He keeps no extra clothes. He does not keep money. He meditates and prays in silence and solitude. He does not take bath, for there is life in water, (water itself is a living entity). He does not want to hurt anyone, he does not cook, because there is life in fire. Solicits his requirements by visiting several house - holders but accepts equivalent to only a few morsels per family just as a honey-bee gathers honey. He does not use vehicles in order to protect the life in particles of dust on the road. His every tissue and texture of life is becoming with reverence for life and this is the essence of Jainism.
From where does he get such enormous strength to observe "Right Conduct" prescribed by Jainism? The answer is rule of aspiration and strength. Higher the aspiration,higher is the flow of strength. "Right Faith" is the aspiration which is the highest in case of Jaina monks, and Right Conduct is born out of aspiration and it is also the highest. Therefore Jainism puts all its stress on "Right Faith". "Right knowledge" is a bridge between "Right Faith" and "Right Conduct." There are fundamental divisions of spiritual life, to which Jainism introduces us.
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Ahimsā-Samyama & Tapa :
The Three divine qualities, Ahimsā (Non Injury) Samyama (Renunciation) and Tapa (Penance) from raising a mortal to an immortal one, elaborately explained in the "Jaina Scriptures" together with various systems for giving them practical shape in our life. To put it in a nutshell, Ahimsā has eight, Samyama has seventeen and Tapa has twelve types of observations.
T: AHIMSA : Harmlessness
Ahimsā Paramo Dharma
(Non-violence the supreme religion) Ahimsā-non injury - not to hurt anybody is the negative side of non-violence, but reverence for life is the positive side of non-violence. To love the whole cosmos with motherly tenderness is the positive side of non-violence, for Jainas its scope and nature are very wide and deep, covering every form of life.
Jainism expects every Jaina, to venerate the sanctity of life, whether that life be a clod of earth, a drop of water or a burning charcoal or a branch of a tree. He fully respects every form of life whatever it is or whenever it is. A Jaina regards every soul as equal to his own. He has reverence for life whether it is in the lowest form or the highest.
11 - SAMYAMA To observe the maximum possible reverence for life, is possible only if Samyama (Complete renunciation) is accepted, to become a Jaina monk or nun (Śramana).
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The Jaina monk/nun (Śramaṇa) at the time of initiation takes five great vows (Mahāvrata) to put it briefly they are :
(1) Prāṇātipāta Viramaṇa : To abstain from Himsā (Violence-injury) of mobile (Trasakaya) and immobile (Sthaverkaya) - such as plants, earth, etc., whether visible or invisible.
(2) Mṛṣāvāda viramana: To abstain from speaking untruth.
(3)
Adattādāna Viramana: To abstain from taking anything (even a blade of grass) without prior permission of the owner.
(4) Maithuna Viramana: To abstain from "Sex passion". The sex passions implies materialistic pleasures of all the five senses-complete celibacy is implicit.
(5) Parigraha Viramaņa: To abstain from possession or acquisition and in addition (6) Rātribhōjana Viramaṇa, (Nocturnal meals) to abstain from food and water, 48 minutes before sunset and not until 48 minutes after sunrise.
It is implicit that all vows must be fully observed i.e. by (i) Thought, (ii) Speech, (iii) Physical action (iv) He will not do it himself-, Nor (v) Get it done through others, neither (vi) Approve nor appreciate others doing it.
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Life Forces :
The soul (Jiva) is immortal. When the lifespan is over, it leaves that body and takes a new body elsewhere, but the soul with form or body, possesses "Prāna" or "Life Forces". There are ten life forces. They are the five senses of (i) Touch (ii) Taste (iii) Smell (iv) Seeing (v) Hearing (vi) Bodily Force (vii) Force of Speech (viii) Force of Mind (ix) Capacity of Respiration (x) Duration of life (the number of forces varies in different types of living beings). Destroying, hurting, damaging and obstructing in any manner even in thought or in dream is violence (Pāņātipāta).
Nigoda - other living beings :
In the "Jivavicāra" one of the Jaina Scriptures, it has been elaborately described, where life exists, its lifespan, types of bodies, its sizes, etc. in the cosmos. At the very bottom of this Scale comprising the lowest form of life are sub-microscopic and possess only one sense, that of touch. They are so tiny and undifferentiated that they lack even individual bodies. One body (called Nigod) contains infinite number of souls.
The countless (Asankhya) invisible 'Nigoda Globules' pervade the whole cosmos. Invisible and visible 'Nigoda Globules' in fungus, roots (Potato, onion, etc.) Vast number of Globules will occupy only a pin-point space. Each Globule contains vast multitude of Nigoda bodies. "The Nigoda" has infinite (Ananta) number of souls, whose life span is shortest of 256 "Avalikās" (5825 Āvalikā per second). They die and are reborn in Nigoda for numberless years. One Avalikā has countless "Samayas" - indivisible fraction of time. On the other extreme the longest lifespan

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and largest sizes of humans, mammals, animals, birds, etc. many times enormous than prehistoric skeletons discovered so far, all these have been made known to us by Omniscient Teachers (Arhata).
Jainism says a drop of water contains several (Trasakāyas) moving beings, and numberless molecules (Skandha). Through electronic microscope this statement is now confirmed (the presence of bacteria and viruses). Jainism has described in detail with scientific precision all these and many more types with the only aim of protecting life. It further mentions that a drop of water itself is made of innumerable subtle bodies each having a soul.
Jainism has attributed life to stone and minerals, science agrees with that also. There is life also in fire and air. Jainism has described many types of trees including man-eating and insecteating, which modern science has found in Africa and South America. Jainism has described plants and trees having sex, fear, acquisitive instincts. Though they have one exterior sense they have all the five inner senses (Bhāva-Indriya) and also inner mind (Bhāva-Mana) This has been recently proved by the invention and use of Polygraph (Galvanometer), which like cardiogram, registers different emotional vibrations of the plant.
A murder was committed. The murdered person had a plant in his room. Five people were arrested but when the real culprit was brought in the room, the plant vibrated apprehending the real murderer. It is further said that even at the thought of cutting a branch of a particular tree, the tree gives vibrations, of acute fear, it is the (Bhāva-Mana) inner mind.
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Five "Samitis" and Three "Guptis" :
A Jaina monk has to be very careful in his daily observance of five "Samitis" (Watchfulness) - Right behaviors of walking, speaking, soliciting for food, lifting & putting down things, and disposals. Three "Guptis" (restrains) - they should keep their mind, speech and body in control and in Right attitude (Samyaktva), equanimity. They observe silence most of the time & speak or move about only when necessary. They observe 12 kinds of mental reflections (Bhāvanā).
For transgressions, if any, they must do Pratikraman (self introspection) rituals, everyday morning and evening. For detailed introspection every 15 days and every 4 months, finally once a year, as a must.
"SANGHA" Communion :
A person born in a Jaina Family is "Jaina by birth only." Technically and spiritually he is not in the "Sangha" as ordained in scriptures. The Sangha (communion) consists of four (i) Sadhu(Holy Monks) (ii) Sādhavi (H. Nuns) who sincerely believe in "Bhava Nivērda"-to be free from the materialistic worldly wanderings of continuous births & deaths. "Samvēga" - ardent desire to attain "Mõksa - final liberation. To achieve the above they have accepted "Sarvavirati" complete renunciation - Monkhood (The 6th and 7th stage of spiritual development) and (iii) ŚrāvakaLayman & (iv) Śrāvikā - Laywoman who takes twelve minor vows (partial self discipline) and worthy conduct (5th stage) and aim to reach the 6th & 7th stage (Renunciation).
Persons of lower stage should be a "Samakiti" (The 4th stage) who has "Right/true Faith in True Deity, True
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Guru - Preceptor and True Religion (as propounded by Omniscient Teacher) and keen desire to achieve the 5th, 6th & 7th stage during his life-time are also included.
35 Rules of Conduct (Mārgānusāri):
These rules are rules relating to social life, because all living beings are social. The practice of the following rules prevents us from falling spiritually lower and helps us to rise higher. It is the means whereby to reach the (Samyaktva) right attitude. It is the means to get ourselves from the 1st stage of development to the 4th. (2nd & 3rd are of momentary duration).
The rules are all based upon love, sympathy, fellow feeling, pity, etc. and the practice of them is to be accompanied by these feelings, otherwise it is mere hypocrisy, (They are ideas, convictions and conducts of those who practise them). These rules are not commands. The Jaina Deity issues no commands. They are state of knowledge and mode of behavior. From the sincere practice comes out the purity of soul. The dirt and foreign matter in combination with the Soul is removed. It is the first step for a person desiring to make some spiritual progress. They are for the beginners, and not for those who are spiritually advanced.
35 Rules of Conduct : A few in Brief :
i) In trade and business he earns his livelihood by justness and honesty. No ignoble nature such as butcher, gunmaker, etc.
ii) Follows excellence of conduct, appreciates doings of the wise and spiritually experienced persons.
iii) If one has to marry - marriage partner should be with culture, taste, character, status, etc., of the same kind and marries his sons and daughters to well-born well behaved folks.
iv) He is known to be afraid of committing sins, avoids sinful
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pastimes, gambling, lustful eyeing towards opposite sex, alcoholic-drinks, meat-eating, etc.
v) Should practise ideal civic behavior, well established family customs, and religious rituals, would never malign, slander
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vi) He lives in neither too secluded nor too open a residence. It must be situated in a good locality and have good neighbours. The house must not have many entrances.
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vii) He always associates with good people, who are partial to virtues, spiritually advanced and abandons place of evil reputation.
viii) Worships his parents, has reverence for preceptors, teachers, is respectful to elders and old, pays obeisance to deity.
ix) Regulates his expenditure according to his income, dresses according to his position and hears religious discourses everyday. Divides his income in four parts. (1) For investment (2) For trade (3) For household expenditure and (4) For charity.
x) He is grateful for what is done for him, he is loved by people, he is modest, merciful, of serene disposition and benevolent. He eats at fixed time, when indigestion, he does not eat. He is free from obstinacy and has partiality for good cause.
III TAPA - PENANCE (12 Kinds)
The attachment and aversion brings into soul Kārmika Atoms, this is the root-cause of our worldly existence. Kārmika Atoms control and direct our every movement whether it be inner or outer. But when we become aware of the mighty spiritual empire hidden in us, Kārmika Atoms lose their hold on us. Then it is not

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the matter that dominates the Soul but it is the Soul that dominates the matter. How can you remove Kārmika atoms completely from your Soul so that the eternal spiritual splendor in you may outshine everything ?
Jainism has prescribed 12 methods to uproot the Kārmika Atoms from your soul. There are 12 kinds of Penance : 6 - exterior and 6- interior.
A: Exterior
1) Anasana
A: To forgo a meal or meals. B: Ordinarily fasting for minimum 36 hours, if possible even
without water. 2) Uņõdari - To eat less i.e. to keep the belly partly unfilled. 3) Vrtti Sanksēpa - To reduce number of varieties in food -
reduce wants. 4) Rasaparityāga - To forgo rich luscious dishes - tasty food. 5) Kāyaklēša - Self suffering - bodily austerity. 6) Samlinatā - To remain still or minimum bodily movements
- control of temptation. B - Interior : 7) Prāyaścitta - Expiation and self introspection, confession
and penance. 8) Vinaya - Respect - reverence, humility. 9) Vaiyāvacca - Serve your fellow beings and spiritual su
periors. 10) Svādhyāya - Scriptural and religious studies 11) Dhyāna - Meditation - concentration. 12) Kāyõtsarga - Meditation - reflections in a particular
way(statuelike) without moving the body including eyelid - lips - absolute indifference to the body and its needs.

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Each Penance is of ascending importance. The practice of self - conquest is the path towards purification.
Bhagvān Mahāvir's life : (Tapa)
It was the Observation of Tapa that elevated Bhagavān Mahāvir's life to the supreme state of an Omniscient Teacher. It was by mortification and austerity that he could become the unequalled master of Ahimsā. Lord Mahāvir ate and drank water only 349 times in the course of his 12.5 years and 15 days of ascetic life for the attainment of Omniscience, the stage of perfection and purity. It will be astonishing to know that all these years he did not sit on the ground, was in deep and prolonged meditation, during which unthinkable sufferings and tortures he bore with equanimity. The total time he dozed off during these years was a total of 48 minutes.
You can purge the terrific hold of Karma by 12 kinds of Penances and make your soul perfect.
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IV: Syādvāda - Philosophy of Relativity
The theory of Syādvāda otherwise known as Anēkāntavāda is the distinguished feature of the Jaina Philosophy. It is an important subject as the doctrine is found only in the Jaina Philosophy. Every principle of Jaina Philosophy is considered in the light of "Syādvāda". "Syada" means in a sense or form a certain stand point and "Vāda" points at "Principle" or "School".
It points out relativity or true nature of a thing which cannot be explained in absolute terms. Jainas maintain that thing is possessed of many attributes and we express the thing only in one or more of these attributes. The relationships between the thing and that attribute cannot, however, be stated in an unmodified statement. The same thing appears to be a different type from different stand point. To comprehend the aspect one must take into account, several standpoints or views. Syādvāda is also known as Anēkāntavāda, or the Doctrine of Manifold Aspects. Anēkāntavāda describes the world as manifold, and ever changing reality, an infinity of view points depending on the time, place, nature and state of the one who is the viewer and that which is viewed.
What is true from one point of view is open to question from another. Absolute truth cannot be grasped from any particular view point alone. Absolute truth is the sum total of all the different-view points (more than one point of view).
The Syādvāda with its "Sapta Bhanga" or seven prepositions of modes of expressions each dealing with a particular aspect of a thing under consideration, yields Complete truth regarding that thing. These modes are interrelated and each presupposes other, each implies the other.
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For an illustration, a man is a Son from his father's point of view, a Father from has son's point of view a Brother from his sister's point of view and Husband from his wife's point of view.
Relativity is the art of creative thinking. It is an honest effort to look at truth in its proper perspective. The art of choosing right angles at right time and right place and while doing so a Jaina does not neglect other angles, but accepts them passively in their due importance, making the truth of subsidiary importance. Jainism says that relativity is mental non-violence.
Syādvāda if properly understood reveals the true nature of a thing. The Syādvāda is an unprecedented gift of the Jaina Religion to the world. It can play the supreme role of bringing harmony among conflicting ideologies and thereby universal brotherhood will shine forth to the fullest extent.
Ahimsā : In all religions :
All religions of the world put great emphasis on AhimsāNon killing; love all beings as thyself. For some, Ahimsā is limited to humans, some go further and include animals, birds, some even to marine creatures but Jainism is for all living beings including life in water, art, fire, earth, vegetations, visible or invisible to the lowest forms of life.
One cannot practise Ahimsā unless one knows the nature of living beings. Jainism has gone to the extreme depth in scriptures (some of which have been now accepted by modern science). Three supreme divine qualities: Ahimsā, Samyama, and Tapa : Without proper Tapa (Penance) Samyama (complete renunciation - Jaina priesthood) is not-worthwhile, and without Samyama, Ahimsā to its maximum limit is impossible. Thus all the three are interrelated.
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"Jiva-Dayā" means caring for and sharing with all living beings, tending, protecting & saving them. It entails, universal friendliness (Maitri) universal forgiveness (Kșamā) and universal fearlessness (Abhaya).
Jayaņā :
How can a man live in this world without committing violence? The utmost limit one can achieve is only through Samyama -Complete Renunciation and Five Great Vows as practised by Jaina Monks according to Jaina Scriptures. For people in general the road ahead is with Jayaņā. Universe is full of living beings. To reach the state of eternal salvation and bliss, which is possible only from human condition, man has to preserve his life but with extreme care he hurts the least. Thereby limiting to fewer and lower forms of life, which result in generation of less harmful Karma he generates. This leads to avoidance of meat, wine, even things like honey, including roots such as potato, onions, etc., where continuous breeding of invisible (to the naked eye) numberless lowest forms of living beings take place.
No virtue of spirit is greater than reverence for life. "All Arhatas" (Venerable ones) of the past, present and future; discourse, counsel, proclaim, propound and prescribe thus in unison: "Do not injure, abuse, oppress, enslave, insult, torture or kill any creature or living being".
For giving practical shape in our day to day life Jaina Scriptures guide us, so as not to hurt living souls as far as possible, by doing our activities with "Jayana" which means "With utmost care, with motherly tenderness and reverence for life".
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One should :
1) "JAYAM Carē" - move about 2) "JAYAM Ciththē" - stand 3) "JAYAM Āsē" - sit 4) "JAYAM Śayē" - (go to bed) 5) "JAYAM Bhuñjē" - eat or drink 6) "JAYAM Bhāsē" - speak (language) with utmost care - "Jayaņā"
We commit more sin by our language than our physical action and maximum violence in our heart and mind (thoughts and intentions). Without violent thoughts there could be no violent actions.
Merit or Demerit for the same Act :
One person sweeps his house with a broom to keep it clean, his intention betrays attachment & pride. The other person while cleaning thinks that it should be kept clean so that there is no breeding ground for insects, and be done with a soft broom so as not to hurt any living being. The intention here is to protect the life, it is (Dayā) compassion. The first person gathers the Karma of Demerit or woe while the second accumulates the Karma of merit or weal for the same act. Absence of compassion makes the action violent.
Most of the religions have many common beliefs, some give more details and some less. The common aim is the spiritual upliftment of human being, yet there are different view points and practices in the same religion. It seems that with the philosophy of "Syādvāda" (Relativity) most of the conflicts could be avoided, bringing a harmony amongst conflicting ideologies.
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V: Kēvalajñāna & Kēvaladarśana
Omniscient knowledge, Omniscient Vision in Jainism
The word Omniscience (Knowledge of all things) as generally expressed and understood, and the infinite knowledge, limitless incredible power and capacity and the deep meaning it carries as elaborated in Jainism is beyond comparison.
This will give a hazy idea about the "Omniscient knowledge and Vision". Oniy the Omniscient can 'See' and 'Know' the 'Samaya' - indivisible unit of time and the 'Paramānu' - indivisible particle of matter.
Modern Science & Research have identified matter into 'Molecule', into 'Atom', into 'Nucleus' into 'Proton', into 'Neutrons', into 'Quark', each trapped inside larger particle of the preceding named unit in large numbers. The 'Quarks' - minutest units so far discovered are never seen by themselves, even through gigantic mechanical devices. They are only visualized.
The Scientists have succeeded very recently to smash the 'Quark' through the super conducting super collider (as published in "The Time" 10th Apr. 1990.) into tiny fragments. They are particles not 'Paramāņu' the indivisible particle. It is impossible to visualize 'Paramāņu' through Science of Man. (See the Figure.)
Modern science is in a state of fermentation and entirely new concepts of matter and of its fields are appearing. Einstein's concept of religion is very near that of Jaina's.
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PARTICLE ROUNDUP
ATOM ELECTRON
NUCLEUS PROTON
QUARKS
MATTER
NEUTRON
LEPTONS/ Particles that can travel anftheir own
QUARKS Trepped inside langer particles, they are never seen by homeolves.
All ordinary torongel to the group
FIRST FAMILY
09
H
oonelle for
ELECTRON NEUTRONO Pastide with no oluduric change the rarely interact will o nates. Blons My through your body overy moond
ELECTRON olurdy od chemat chage of 1.
Ha m edic charge d ) Proton how buvo d then, wie Moudrone have one.
DOWN Hus megte charged Protons how one of them, Notons have to
SECOND FAMILY
MUON A heavier totalt of the electron
MUON NEUTRINO Created along with muona when some pertici decay.
CHARM A heavier rotative of the up
STRANGE A herior rotative dhe down
For the moderne theo de
lated as the Sarly moments ter the lens Now they
found only a country
and colorin
WW
TROFA
TOP
TAU Heavor ti
TAU NEUTRINO Natyudecovered but believed to add
Not yut diacowned but bollowed to add
BOTTOM Heavler
BOSONS PHOTONS Fundamental The particles the coup Duticles that I lose they cwn there
treat the magnetic foron forcu o lur
GLUONS Curiond the strong force between que
INTERMEDIATE VECTOA BOSONS Heavy carriers of the week foto, which is
sponible for one forms of radioud
GRAVITONS Not yet recovered but Desired to carry the forced gravity.
d
ANTIMATTER Ea
Each Particle also has an antimatter counterpart - sort of a mirror image

Page #55

(Einstein, 1941] "..... a person who is religiously enlightened appears to me to be one who has to the best of his ability liberated himself from the fetters of his selfish desires ....."
His attitude to Science and Religion is worth bearing in mind,
"..... there also belongs the faith in the possibility that the regulations valid for the world of existence are rational, that is, comprehensible to reason. I cannot conceive of a genuine scientist without that profound faith. The situation may be expressed by an image :
Science without religion is lame, Religion without science is blind."
(Einstein, 1941]
"Jainism is of a very high order, its important teachings are based upon science. The more the scientific knowledge advances the more the Jain Teachings will be proved.
- L. P. Tessitore, Italy.
Kāla-Time Kāla' is the 6th Dravya-Basic substance. There are several divisions and systems of calculation for different purposes, e.g. Astrology, Life Span, Kārmika-doctrines, Movement of soul, Metric system, etc.
'Samaya' - indivisible unit of time:
Illustration : A healthy man with physical force tearing an old wornout cloth of a very fine delicate texture, the time between the breaking of the first and the second warp (thread) is equal to countless 'Samaya', futher more it is stated that
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the break up of individual fibres of a thread. The time taken between the two successive fibre breaks is equal to countless 'Samaya'. Only the Omniscient can know and See it.
1 Āvalikā = such countless 'Samaya'.
256 Āvalikā = 1 'Kșullaka Bhava'- shortest lifespan of Jivan in 'Nigoda'.
5,825 Āvalikās per second. 3,49,525 Āvalikās per minute. 17.5 (17.1395/3773) K. Bhava = 1 Prān or 1 Respiration. 7 Prānas = 1 Stoka 7 Stöka = a Lava 77 Lava = 1 Muhūrta = 48 minutes = 3773 Prāņas = 66536 K. Bhava = 1,67,77,216 Avalikās.
30 Muhurtas = 1 day · 15 Days = 1 Paksa
2 Paksas = 1 Month 2 Months = 1 Rtu (season) 3 Rutus = 1 Ayana (equinox) 2 Ayanas = 1 Year 5 Years = 1 Yuga 84,00,000 Years = Purvānga. 84,00,000 Purvānga = 1 Purva. (70,560 Billion Years.)
(The longest life period of man on earth (except - Yugālikas) is ten million "Purva" during specific period of the 'Kālacakra' (Time-Cycle), for Celestial and infernal Beings it is in Palyāpamas and Sāgarāpamas.}
Purva, Truțitānga, Truțita, Adadānga, Adada, Avavānga, Avava, Huhukānga, Huhuka, Utpalānga, Utpala, Padmānga, Padma, Nalinānga, Nalina, Artha Nipurānga, Artha Nipura, Āyutānga, Āyuta, Nayutānga, Nayuta, Prayutānga, Prayuta, Culikānga, Culika, Śirşapahēlikānga, ,śirsapahēlikā.
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Each multiplied by a Pūrvānga (84,00,000 Years) results into the successive term (figure). The final term is Sirsapahēlikā = 758, 263, 253, 073, 010, 241, 157, 973, 569, 975, 696, 406, 218, 966 848, 080, 183, 296 x 10140 (Plus 140 successive - Zeros) Total 194 digits.
Hereafter different methods of calculation on basis of simile
like 'Light-years' used in cosmological terms (i.e. distance of light travelled at 186600 miles per second throughout the year) such 1 million light years = 1 Mega year.
1 Palyāpama : Explanation - A hollow pit of 8 x 8 x 8 miles tightly filled with hair particles of seven day old newly born. (A single hair form the above cut into eight pieces seven times = 20,97,152 Particles)
1 Particle emptied after every 100 years, the time taken to empty the whole pit = 1 Palyāpama. (1 Palyāpama = countless years.)
10 Kötākoti Palyõpama = 1 Sāgarāpama. 10 Kötākāti Sāgarāpama = 1 Avasarpini (Descending period) 10 Kõțākāti Sāgarōpama = 1 Utsarpiņi (Ascending period)
1 Avasarpini + 1 Utsarpini = 1 Kāla-Cakra (Time-Cycle) [Note-1 Koțākoți = 1,00 00 00 00 00 00 00]
1 Pudgalaparāvartakāla = infinitely infinite (Anantānanta) number of Kāla-Cakra = i.e. Timecycles.
Kāla-Cakra = Temporal cycle has Avasarpiņi (regressive halfcycle) + Utsarpiņi (progressive half cycle)
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These half cycles are divided into six time sections.
There are six varied methods of calculation in Palyāpama and Sāgarōpama for different purposes.
Decimal System (Metric) according to Kalpasūtra (a Holy Jaina Scripture)
1) Ēkam (One) 2) Daśam (Ten) 3) Śatam (Hundred) 4) Sahastram (Thousand)
Daśa Sahasram
Laksa 7) Dasa Lakșa (Million) 8) Kõți 9) Daśa Koti 10) Abja (Billion) 11) Kharva 12) Nikharva 13) Mahāpadma 14) Sankha 15) Jaladhi 16) Āyayarga 17) Madhyānga 18) Parārdha (18 digits) Each of them increases by a zero.
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PUDGALA-MATTER
The second Dravya - Basic substance of Cosmos
Out of the six, only the Pudgala has Form (other 5 are Formless) with infinite qualities like colour, smell, touch. taste and shape. The other qualities are Śabda (Sound), Amdhakāra (darkness), Prabhā (light and radiance), Chāyā (shadow), Pratibimba, (reflection) etc.
The infinitesimal small part called 'Pradēśa', when separated from Pudgala is called 'Paramānu'. So Paramānu means the indivisible-subtle particles of matter. The combinations of Pradēša are 'Skandha' (the aggregate) and their sub-parts are called 'Dēśa' - (sub aggregate). Infinite number of them occupy less than a pin-point.
They are in groups, divisions, classes, etc. and are all pervading in the entire Cosmos. The indivisible particles can not be created nor can be destroyed. The attributes of getting together and separation, attraction and repulsion among each other results in continuous modifications (Paryāya), creating energetic forces.
Matter can be identified by five attributes present in it. 1) Colour (5) Black, Green, Red, Yellow, White. 2) Smell (2) Pleasant and Unpleasant. 3) Taste (5) Sweet, Sour, Bitter, Pungent, Astringent 4) Touch (8) Smooth/Rough, Cold/Hot,
Heavy/Light, Sticky/Dry. 5) Shape (5) Round (marble), Circular - (bangle or saucer-shape), Triangular, Square, Oblong.
By permutation and combination they will have 530 divisions with several grades.
There are 'Avyavahārika Paramānu' (passive and inactive). Infinite number of these form one 'Vyavahārika Paramānu'
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(active energetic and dynamic), which accounts for Kārmic Energy, Power, Sound and other Forces.
Countless number of such 'Vyavahārika Paramāņus' are equal to one Utólaksanikā and in ascending stages upto one 'Ratharēnu'. There are several steps in between but for easy calculations 32768 Ratharēnus = 1 'Vālāgra' = tip of a hair. In ascending calculations it will lead to higher measurements, e.g., inch, foot, yard, mile, etc.
VARGANĀ : The Calculations on 'Kārmika' Side
These different molecular combinations of Matter have infinite forms and shapes. They are organised, distributed and : divided into infinite divisions, classes, types known as 'Vargaņā'. Among them eight are most important.
These 'Varganās' play a major part in creating sufferings and enjoyments of the soul in the cycle of its births and deaths, in various kingdoms of life, according to the law of Cause and Effect. The entire worldly phenomena and creations exist mainly because of these eight 'Vargaņā' or Categories of organized bodies of Matter. All particles of Matter have different qualities and disqualities like merit and demerit found in a drug.
The names of eight important Vargaņās : 1) Oudārika Varganā - for all material bodies of
living beings visible and invisible. 11) Vaikriya Varganā (Astral) for Celestial
and infernal beings. Ahāraka Vargaņā : A subtle body developed by high spiritual saints which can cover incredible
distances to acquire spiritual knowledge. M Tējasa Vargaņā : Static energy, heat, digesting power.
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W Bhāṣā Vargaņā : Sound, Speech, Language VI) Śvāsõcchavāsa Vargaņā : Respiratory. VII) Mana Vargaņā : Mental, thought, mind. VIII) Kārmana Vargaņā : (Inner subtle body) pertaining
to Karma in relation to soul. It is the seed
of all mental & physical activities. There are innumerable Varganās in between these eight. Each upper Vargaņā (divisional group) consists of larger number of infinite particles. Higher the Varganā, the particles become finer and lighter and occupy lesser space than the previous one.
These classifications will provide the reader a faint idea of the stupendous work, complete details, functions, aspects, clarification and calculations on each and every subject from different perspectives given in several Jaina Holy Scriptures. Which are only a fraction of the originals, the Omniscient Teacher 'Arhat' has propounded.
Jaina Thought - Jaina Philosophy
It is the tradition of Oral Transmission of Scriptures (Agama) in 'Ardha Māgadhi' language carried onward generation after generation after generation from Preceptor to Preceptor. When the faculty declined, writing up of the Canon with commentaries began about 450 A.D. The language is well adapted to give precision and clarity to abstruse and difficult ideas.
The terminology can be difficult and often rendered almost incomprehensible by untranslatable technical terms for which no concise modern equivalent has been sought or found.
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OMNISCIENT TEACHER "ARHAT" (All that he sees and knows has two divisions)
is infinitely less than
that can be expressed
that can't be expressed
Creation of Sutras is extremely less than by Ganadhar, oral
Transmission
What has been propounded.
The Written Sutras,
Scriptures, Aphorism
is a fraction of
Oral Transmission from Preceptor to
Preceptors.
The Written Scriptures,
Aphorisms available today
are very scarce than |(due to mass deliberate destructions, burnings, etc. by invaders and
religious bigots.)
The Written fabulous originals.
Whatever is available today, even the great Preceptor and Scholars of repute find it difficult to reveal all the multi-facet, reasonings, angles and meanings it carries. Even with these handicaps it radiates Spiritual Splendour of Faith, Knowledge and Conduct par-excellence.
Note- Anabhilāpya as an analogy, consider the word 'sweet', one cannot express or describe the 'sweetness' of Sugar, Honey or Sweets; one who eats can experience the taste, yet unexpressable.
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ILLUSTRATION OF THE CHART:
To understand and appreciate the chart a simple illustration:
A Villager from a remote interior forest who has never seen, heard or dreamt about the outside world, except his limited surroundings, lack of education, can utter only a few words, he eats local available roots, wild berries and uncooked food.
By a queer chance he is taken to a big city by an air-craft. He sees oceans, steamers, railways, cars, hundred storeyed buildings, cinemas, televisions, well-dressed people and excellent food, etc.
After six months, feeling lonely, he desires to go home. He is taken back to his village. There is excitement everywhere. They are eager to know what he has seen and known. How can he describe the flying experience, oceans, railways, hundred storey buildings, the food he has eaten, etc.?
There are no words, his knowledge is limited, how can he explain? There are things which can be explained. There are others which can't be expressed. He tries by similes and by gestures. His friends and relatives can't grasp and appreciate, it is beyond their imagination. Even though what he has seen, known and eaten is an absolute truth but they consider him delirious, or out of his mind or stark - mad.
For a change, let us consider ourselves in the place of the villager and his friends. Desires and passions, pleasures and miseries we know, but not the reasons or/and the results thereof.
Why ?
We have to study the 'Karmaṇa Theory', the cycle of death and rebirth, four kinds of existences.
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The soul, its immortality, its power and attributes.
Right Faith, Right Knowledge and Right Conduct to reach the final state of Salvation and Eternal Bliss.
We have just glimpsed Jainism. May by the Grace of Supreme Divine, we achieve necessary strength and spiritual enlightenment and forge ahead and reach the final state of 'Sidhdhatva' (Godhood).
VI: SUM-UP
As even a small particle of sugar gives us the taste of sweetness, the understanding of the Cosmic-Order, even in a particle will give us some insight into deep mysteries, helping us to grasp the basis and basic principles which have contributed the Universe.
Knowledge and Perception are exclusive property of the Soul. They are its inherent qualities. The real and the true could be revealed only by the innerself.
The only way of realizing right and complete knowledge or enlightenment of the Universe, the animate and the in-animate objects is to bring our Soul nearer to "Sambhāva" - equanimity and make it calm and still by retarding all the good and bad sensitive vibrations of the mind. This is called "Sāmāyika" or "equilibrium of the mind."
The path of redemption from all sinful actions is only possible by the practice of 'Ahimsa' - non injury, "Samyama" - renunciation-self discipline and "Tapa" - penance in our everyday life.

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We live socially in a real and in a sense, everlasting universe of animate sentient conscious beings (JĪVA) and of inanimate objects, insentient, unconscious = (Ajiva). We attract (Aśrava) subtle forms of matter to ourselves, and assimilate them into space points (Bandha). Thus the natural qualities of soul are more or less obscured and consequently various conditions of weal (Punya) and woe (Pāpa) are experienced. We have been doing this and suffering the consequences for ever in the past before birth and since, perpetuate our bodily existence through death and rebirth continuously. This continual attraction and assimilation of matter generates in us energies which are not the essential factors of the soul's existence but which hinder the soul's natural activities. These unnatural energies may be stopped and destroyed by stopping the influx. (Samvara) and by ridding the soul of matter (Nirjarā).
This is effected by practising 35 ordinary rules of conduct, self control, concentration and more advanced form of mental & moral discipline. The individual develops gradually more and more unimpeded activities of the immortal self in the form of Right Knowledge, Right Faith, Right Conduct, wisdom, love, strength, blissfulness, contentment etc. overcoming ignorance, false beliefs, greeds, foolishness, cruelty, weakness, pain, misery, are removed, forever, finally achieving eternal salvation, the "Moksa" - Ever-lasting Bliss.
We beg forgiveness from all living beings and express full repentance for all our sinful behaviour, cruel and merciless actions committed knowingly or unknowingly in our present and
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past lives, causing them pain and sufferings and dedicate ourselves to follow the path of Truth, Right Conduct, Charity, Mercy, Contentment, Compassion and Reverence for all living beings.
The statements are put forward as being literally true, they are not figurative or mystical. They are about concrete reality and not abstractions, and are of universal application for the living beings, of all religions whatever religion one follows.
THIS IS ONLY A GLIMPSE I HAVE AIRED
I beg forgiveness for any omissions and commissions, understatements and overstatements which might have crept in the treatise, contrary to the teachings of the Omniscient Teacher.
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Queries Clarified...
1. What is absolutely different to my religion is that you believe in god but not as a creator ?
Practically all religions believe God as a creator. Jainism does not consider god as an individual. It is the state of existence 'pure effulgence divine'. From beginningless past infinite number of souls have achieved and will continue to achieve the pure natural state in everlasting spiritual bliss, with infinite omniscient knowledge, cognizance and energy. The state of supreme divine-godhood-Siddhatva (no more births). They have their own individuality and equality with all in all respects.
2. I think that your own beginning and your special end is predestined, to have only possibility to be the master of time between birth and death?
Man is his own architect of continuous miseries or eternal salvation. Cosmos-universe including soul have no beginning or end.
All living beings have immortal soul, with continuous change in different perishable outer material bodies during infinite deaths and rebirths.
It is not only destiny but there are five major constituents causes. 1) desting 11) nature III) time IV) Karmic matter and V) efforts-endeavors.
Destiny - It is the main reason for souls to be transferred from "Nigõda" of passive division to the active on - four state of existence.
Nature - Soul has natural faculty of emancipation. There are other souls who are devoid of this faculty.
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Time - When the time is ripe, souls become inclined towards religion.
Kārmika matter - It obscures the soul's natural attributes.
Efforts - With right faith and knowledge the soul fights against Kārmika energy and finally achieves the final state of supreme divine. Out of the above five major constituents while one becomes important, the remaining four remain subsidiary yet complimentary to the main. All the constituents are necessary for a soul's journey of births and rebirths until final liberation.
3. How do you know about the existence of angels or infernal beings ? The Christians believe in angels. May be you have another idea of how to become an angel ?
Jain scriptures have given voluminous description of different kinds of celestial beings-angels.
They have three main groups: 1) those in the upper division of cosmos, II) those in the central division and III) lower celestials in the nether region of cosmos.
Those who go to hell are infernal-hellish beings. The status and life-span, etc. in heaven and hell are according to the deeds committed in past lives.
4. About seven parts of hell and other information, who gave your Tirthankara the idea ? For a Christian it is easy to explain because we have the Bible, that was written by people who lived during the time when God sent his son Jesus Christ to earth.
Practically all the religions of the world are founded/ established by individuals. Every spiritual faith starts from some form of conviction of belief and have individuals as supreme God. Some are of recent origin. Islam 1,500 years,
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Christianity-2,000 years, Buddhism-2,500 years and some very ancient, millions of years.
To call Jainism a religion is misrepresentation. It is Holistic Science, since it gives unified scientific base for the cosmos including living and non-living entities which encompass everything including religion. Jainism is nature in its purest form, is as old as nature which has neither beginning nor any end, it is based on cosmic principles.
Once a soul achieves omniscience he knows and sees everything, only thereafter he propounds the religion. There is a continuous lineal of Jain Arhatas (Tirthankarās).
5. Are there any commands?
There are no commandments. Guidance, advice and teachings of Arhatas are considered and accepted as commands.
6. In spite of high principles and exceptional character why there are few (limited) followers ?
For expansion and spread of religion some have resorted to wars, raids, forcible conversion and some by different methods of material temptations, resulting in hatred within the same religion. Shiyas and Sunnis in Islam and Catholics and Protestants are glaring examples we read in newspapers even today. Jainism is a philosophy of thoughts and complete reverence for life. There is no forcible or tempting conversion in Jainism. Preaching is only for spiritual enlightenment with the ultimate aim to free man from bondage and desires and enable him to attain bliss and harmony within himself. The Jaina philosophy applies to all the living beings. It is for the individuals to follow the principles.
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SANMARG PRAKASHAN ISBN 81-87163-45-3 Trishla 8622844