Pictorial Philosophical Balpothi

Author(s): Bhuvanbhanusuri
Publisher: Divya Darshan Trust
Catalog link: https://jainqq.org/explore/007717/1

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Pictorial Philosophical BALPOTHI His Holiness Acharya Shree VijayBhuvanBhanusurishwarji Maharaj Saheb

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123456 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. INDEX Our God Our Guru and Parmeshthi The Religion Daily Routine of Sharavakas The Rituals of jain Temple Renouncing Seven vices and the uneatables The Body and the soul Six Natures regarding a soul How many types of living beings are there? The Nature of a Soul (original and artificial). 11. Soul Karma and the God 12. Non Living beings and six substances 13. 18. 19. 20. The World (substance and its vivid modes) 14. Nine elements 15. The merits and the sins 16. Asrav 17. Samvar Nirjara Bandh Moksha CHATTARI MANGALAM Arihanta Mangalam Siddha Mangalam Sahu Mangalam HYMNS TO BE CHANTED DAILY Kevali-Pannatto dhammo Mangalam II (There are four auspicious things- Arihantas, Siddhas, Sadhus and the religion as Preached by kevalis) CHATTARI LOGUTTAMA Arihanta loguttama Siddha loguttama Sahu loguttama Kevali-Pannatto Dhammo loguttamo II (There are four Super human things (best of whole world)- arihantas, Siddhas, Sadhus and religion as Preached by kevalis.) CHATTARI SHARANAM PAVVAJJAMI Arihante sharanam pavvajjami Siddhe sharanam pavvajjami sahu sharanam pavvajjami Kevali-pannattam dhammam sharanam pavvajjami II (To get protected from the worldly dangers, I accept the shelter of arihantas, siddhas, sadhus and the religion as Preached by kevalis) DETERMINATION OF SAMYAKTVA Arihanto mah devo, javajjivam susahuno guruno, Jinpannattam tattam, la sammattam mae gahiam!! (For the life time, Arihant is my God. Susadhus are my gurus, and philosophy Preached by jineshwar is the sure & pure religion, I've accepted the shelter of samyaktva).

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Pictorial Philosophical BALPOTHI AUTHOR His Holiness Acharyadev Shrimad Vijay Bhuvanbhanusurishwarji Maharaj Saheb Publisher: Divyadarshan Trust 39, Kalikund Society, Dholka, Dist. Ahmedabad-387810.

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first Edition 2532 Veer Samvat 2062 Vikram Samvat Price : 50.00 Rs. Generously Donated by Shri Tapgachchha Sagar Gachchha Sheth Shri Anandji Kalyanjini Pedhi - Viramgam Unnamed Sushravakas of Shri Ambawadi Swe. Murti. Jain Sangh-Ahmedabad Available at DIVYADARSHAN TRUST DIVYADARSHAN TRUST 39, Kalikund Society, Dholka, Clo. Mayankbhai P. Shah Dist. Ahmedabad-387810. 19/21, Borabajar Street, 1st Floor, Mumbai-400001. Ph: 022-22666363 DIVYADARSHAN BHAVAN DIVYADARSHAN TRUST Kalushah's Pole, Kalupur, 29-30, Vasupujaya Bunglows, Ahmedabad-1. Ramdevnagar, Opp. Fun Ripublic, Ahmedabad-15. Ph: 079-26860531 DESIGN JAINAM GRAPHICS Ahmedabad. M. 98258 51730

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FROM THE PUBLISHER Param Pujya Acharyadev Shrimad Vijay Bhuvanbhanusurishwariji Maharaja, well acquainted with mass mind, pioneer of self-awareness, Thinker of Subtle elements and most venerable person did vigorous and successful efforts to give Jain touch to practical thinking. If supreme principles of Jain religion get weaved in day to day practice, it will bring the standard of thinking higher which will bring standard of morality higher, ultimately resulting in development of personal, family, social and national character. Pujya Shri has efficiently tried to explain Jain principles by making them simpler through the medium of spiritual camps, ascetic speeches, enlightening writings, books etc. In this 'Pictorial philosophical Balpothi' also, Pujya Shri has tried to explain important elements like God, Guru, religion, knowledge, character, living creatures, nine elements etc. in a simplified language. This perhaps will be the first effort of its kind in which the elements of Jainology are explained with illustrations of day-to-day activities. All such later efforts are possibly inspired from this book. We have humbly tried to fill the vacuum created since last 32 years when the third edition of this book was published. In this publication, we have received powerful guidance of Pujya Munishri Sanyambodhivijayaji who is a disciple of Param Pujya Vairagyadeshnadaksha Acharyadev Shrimad Vijay Hemchandrasuriji. Well-known artist Vijaybhai Shrimali has put lot of efforts in creating illustrations according to the imagination of Pujyashri. Param Pujya Tarkikagrani Acharyadev Shrimad VijayJaysundersuriji has added value to this book by writing anumodna and by having glance upon the final writings of this book. We are thankful of Biren Kothari who has helped us in English Translation of this book. How can we forget the unnamed donors of Shri Ambawadi Swe. M.P.T. Jain Sangh who have made this publication possible by donating generously. Shri Tapagachchha Sagargachchha Sheth Shree Anandji Kalyanjini Pedhi - Viramgam has also donated generously from gnannidhi. Hearty thanks to all those who have co-operated. It is wished hereby that by studying this book, all the beings who are child in terms of religious knowledge, will get the light of samyakgnan and will attain self prosperity, which will be helpful to them in ascending the spiritual ladder. For, Divyadarshan trust, Kumarpal V. Shah

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ANUMODANA (APPRECIATION) P.P. Acharyadev Shrimad VijayJaysundersuriji Maharaj Saheb While remembering the world of religious illustrations, it is almost impossible to forget the contribution of Pujya Gurudev Shri Bhuvanbhanusuri Maharaj Saheb of previous century. A great tradition of expressing religious incidents through illustration has been prevalent in Jainism for thousands of years It is not surprising that we can easily remember one illustration worth the matter of a page. Pujya Late Gurudevshri used to say so many times that the Tirthankar parmatma is vairagi since his birth. But those who remember "Rajimati kun chhoddke nem sanjam leena, chitraman jin jovte vairage mann bheena', would easily reollect that Bhagwan Parshwanath saw the picture of Bhagwan Neminath who after giving up Rajimati desired to have restraint, and his heart was filled with vairagya. We are indebted to those rishis, munis and pious gentlemen who have devoted their precious time and lakhs of rupees for the sake of religious paintings. Millions of people watch vulgar pictures now a day that spread filthiness and spoil their mind. Thus, they are accumulating bundles and bundles of sins. In such an age, every city or town and village should have an art gallery, which exhibits paintings that teach religion and morality. But the Jains hardly think about it. They take least interest in it. Pujyashri was very much sorrowful about this. If we want to make our children and youth cultured, every village must have such art galleries that teach them culture. Pujyashri Gurudev had devoted much of his time for the religious pictures getting prepared in spite of his other activities. Representing the rituals in visual form is like a shining star in the sky of his career. As both Pujya Hemratnasuriji and Muniraj Shri Sanyambodhiji are determined to preserve this heritage, we can expect from sushravak Shri Kumarpalbhai that he would get a pictorial book prepared on the life of Puiya late Gurudevshri, which will be an invaluable tribute to his work. Iti Sham. XXXXXXXXXX

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Siddhantmahodadhi Suvishal Gachchhadhipati His Holiness Acharyadev Shrimad VijayPremsurishwarji Maharaj Saheb

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His Holiness Acharyadev Shrimad VijayBhuvanbhanusurishwarji Maharaj Saheb Pioneer of Religious Study Camp, A Great Leader of more then 400 Jain Sadhus

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THE SPLENDOUR OF BHUVANBHANU WILL BE SHINING FOR AGES.... In the sky of Jain shasan of 20th century, the personality of late Shri VijayBhuvanbhanusurishwarji was like a shining sun. He was the pioneer of so many things in the service of Jain shasan. He was an idol of penance, renunciation and endurance. It is extremely difficult or almost impossible to put his whole personality into words. Even putting a fraction of it requires heaps of books. So let us just have a glimpse of few milestones of his pilgrimage of life. * Worldly Name : Kantibhai, Mother: Bhuriben, Father: Chimanbhai. * Birth : Samvat 1967, Chaitra vad 6th, Dt. : 19-4-1911 at Ahmedabad. * Practical Study : G.D.A. - Equivalent to C.A. * Diksha : Samvat 1991, Posh sud 12th, Dt.:16-12-1934 along with younger brother Popatbhai at Chanasma. * Vadi diksha Samvat 1991, Maha sud 10th at Chanasma. * First disciple Pujya Muniraj Shri Padmavijayji M. (Became panyas afterwards) * Gurudevshri Siddhant Mahodadhi Param Pujya Acharyadev Shrimad Vijay Premsurishwarji M.S. - Became Gani : Samvat 2012, Phagan sud 11th, Dt.: 22-2-56 at Pune. * Became Panyas Samvat 2015, Vaishakh sud 6th, Dt.: 2-5-59 at Surendranagar, * Became Acharya Samvat 2029, Magshar sud 2nd, Dt.: 7-12-72 at Ahmedabad. * Completion of 100 oll: Samwat 2026, Aaso sud 15th, Dt.: 14-10-70 at Calcutta. * Completion of 108 oll: Samwat 2035, Phagan vad 13th, Dt.: 25-3-79 at Mumbai. * Well known special virtues : Gurukulvas for lifetime, purity of restraint, Impulsive vairagya, worship of the Parmatm thorough activeness, longing for study, penance, renunciation, endurance, shaping character of shramans, possessed sharp sense in following scriptural ways. * Acts for the upliftment of Jinshasan: Beginning of uplift of youth by religious teaching camps, special teaching capacity, development of Scriptural Extract collecting style, use of pictorial medium to inlay the philosophy and biographies in people's mind, protest of bill of restricting child diksha, made efforts for the closure of the slaughterhouses, spreading the sermons of Jin through the medium of the weekly 'Divya Darshan' for 42 years, sincere efforts for the unity of various sanghs, struggle against the invasion of the doctrine of anekant, yagna for the purification of character, gave initiation (Diksha) to about 400 people by his own hand including 26 at Amalner and 16 at Malad, made the penance of Ayambil famous... Creation in arts : Jain pictorography, biography of Bhagwan Mahavir, pictorial album of pratikraman sutra, Gujarati and Hindi Balpoth, two sets of photographs of biography of Great men containing 12 and 17 photographs, set of pictures on the life of Kalikalsarvagna Hemchandrasuri, Lord Mahavir picture gallery at Bamanwadji, pictures on life of Pujya Acharyadev Shrimad Vijay Premsurishwarji at Pindwada. . Likings : spreading voice of scriptural study, discourses to disciples, achievement of the meaning hidden between the lines of stavans, Purity of Godly material, writing in moonlight, doing pratikraman etc. In standing posture even in sickness, inspiration of restraint life, critical study and writing commentaries on Sanskrit & Prakrit books from disc Penances : 108 oli of vardhman tap. Fasting, Ayambil etc. renunciation of fruits, dry fruits, sweets etc. for lifetime. Saintly life: 58 years, Acharya: 20 years, Total life: 82 years. *Total books: more than 114. * Diksha given by him: to more than 400 individuals. *Pratishtha done by him: 20 * Upadhaan : 20 * Anjan Shalaka: 12 * Total family of disciples and obedients : 415 Demise: Samvat 2049, Chaitra vad 13th, dt. 19-4-1993 at Ahmedabad.

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o ARIHANT BHAGWAN ******************

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OUR Who is our God ? Bhagwan Arihant is our God. He is called a Tirthankar. He is also called a Jineshwar. Arihant means he is worshipped not only by the human beings but also by other heavenly gods. Tirthankarmeans the founder of such a religion, which is saviour of all the souls of the world. Jineshwar means a leader among those who have conquered inner stigmas like love, hate etc. They are parmatma (superior souls), superior persons, and the master of the three lokas -i.e. Patal loka, Madhya loka and Urdhwa loka (Lower world, central world, upper world). They are worshipped by heavenly gods and demons. There had been a total of 24 tirthankars (founders) namely Shri Adishwar, Shri Shantinath, Shri Neminath, Shri Parshwanath, Shri Mahavir Swami etc. These 24 tirthankars are called a chauvisi (a group of 24). There had been infinite such chauvisis prior to Shri Adishwarand shall be infinite such chauvisis to follow in future, There is a Mahavideha (Region in the north direction of our Bharat). There are five such mahavideha regions. Twenty tirthankars including Shri Simandhar Swami etc. are in existence there. (See picture on opposite page.) They have been sitting in a three storied samavasaran created by heavenly gods which is made of silver, gold and other gems and from where they are preaching. Ganadhar like Gautam Swami, other sadhus, heavenly gods, Indras (kings of heavenly gods), kings among men and other peopal have also arrived there. Even the tame as well as wild animals can be seen coming, forgetting their race and internal enmity. Everyone listens the speech of God and understands it in their own language, hence each and everyone is able to follow it. Bhagwan Arihant does not have any like, dislike, laughter, sorrow, happiness or unhappiness. They are vitaragas. After accepting initiation (diksha), they practiced penance and suffered a lot, But they remained in contemplation, annihilated the karmas and attained the kevalgnan (omniscience). Thus, they became sarvagna (omniscient). They know all the past, present and future. At a time they have presented the world the knowledge of the truth and have given explanation of the real happliness of the soul. (See the shrine on the opposite page, which contains his idol.) By worshipping them, we can earn punya (merits) and our sins are washed away. We can get a better life after death. Even chanting their name increases our punya. In Jainism, no one has been granted a monopoly of becoming parmatma. Anyone who serves Arihant, Siddha, Jainism, Acharya, Sadhus etc. in a good manner, totally devotes himself or does the appreciable sadhana of samyagdarshan (faith), knowledge, character and penance, or serves the tirth-sangh (Jain community) in a special way, tries his best with a view to saving all the beings with compassion, recites the navakar mantra for one lakh times in a proper way, protects and prospers the holy wealth, does the shasan prabhavna etc. can become a tirthankar, performing holy duties prescribed by the fineshwar Gods.

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OUR GURU & PARMESHTHI An 10 min TT

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OUR GURU AND PARMESHTHI Namo Arihantanam Namo Siddhanam Namo Aayariyanam Namo Uvajjhayanam Namo Loe Savvasahunam Aeso Panch Namukkaro Sawapavappanasano Mangalanam Cha Sawesim Padhamam Havali Mangalam Who is our Guru ? Sadhu-Muniraj is our guru. He is a real guru, as he has accepted initiation, has forsaken the infatuation of wealth, woman, relatives, destructive household etc. He takes five great vows and acts according to them for his whole life. These five vows are as under. One should not harm any kind of a living being whether small or big. One should not tell lie. One should not take anything from others unless given by the owner himself. One should fully observe celibacy. One should not keep any kind of wealth. (Have to renounce all possessions, money etc.) He does not even touch unboiled water, fire, green plants, a girl or a woman. He does not own any kind of residence-be it a house, hutor hermitage. He neither cooks nor makes anybody cook for him. He does not accept any food especially prepared (made) for him. He begs cooked food from every house and keeps his living on. He does not consume even water at night. He keeps on moving from one place to another barefooted. He is constantly engaged in performing rituals, learning scriptures, practicing penance and serving the sick, old and tapasvi sadhus who accompany him. Thus, he lives a fragrant life full of religious accomplishment (See picture-1). He teaches and explains nothing but the religion to the people. He preaches about the elements told by the Tirthankar i.e. compassion, charity, vows, restraint, renunciation, penance, worshipping the God and the Guru etc. There are three categories of Guru. The highest among them is Acharya. He serves and protects the religion. In absence of Tirthankar, he is considered to be the king of the Jin regime i.e. Jin shashan. Upadhyay comes next to Acharya. He teaches Scriptures to sadhus. The third category consists of Sadhus who practice the sadhana of monklife. I.e. the way of salvation (moksha) as taught by Acharyas and Upadhyayas. These three categories of gurudevs after annihilating their karma, attain moksha and become the Siddha Bhagwan (1) Arihant (2) Siddha (3) Acharya (4) Upadhyay and (5) Sadhu are called five parmeshthi. The verse to do obeisance to them is Navakar Mantra - Namaskar Mantra. If Navkar is recited once auspiciously with concentration, it annihilates the karmas of 500 sagaropam years out of innumerable karmas. (There are Infinite Karmas, ranging from 70 Crores x 1 Crore sagaropam's Highest State to karma of short term.) If a single verse of Navakar is recited on a single bead of rosary (navkarwali), it annihilates six thousand sagaropam karma. And it all the nine verses of Navakar are recited on a single bead of rosary, it annihilates 54,000 Sagaropam Karma. To recite and chant Navakar meditatively, the above verse should be counted by reading.

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The Solemn Promise of Security 1. Charity Ga 1N150T THE RELIGION OF GOT OUT 2. Character 3. Penance 4. Devotion

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THE RELIGION Practicing the religion brings us happiness, whereas committing sins drags us into unhappiness. By committing sins, we have to be born as dog, cat, insects or ants. In the hell, we shall have to be tormented by the devil. Practicing the religion takes us higher, we can become dev in heavenly planes and attain moksha (salvation). There is no pain thereafter. There is happiness and nothing but the happiness. The duties as told by the ommiscient vitarag god are the real religion. He has shown four kinds of duties i.e. Charity Character, penance and spirit. (A) Charity Means - (1) Worship of God should be carried out with milk, Sandal, saffron, flowers, incense, lamp of ghee, rice, fruits and naivedya (sweets, sugar biscuits, sugar etc.) should be offered. (2) Sadhu-Muniraj should be given gochari (alms): offer of food, clothing, medicines etc. should be done. (3) The handicapped, helpless, blind, orphaned, poor and unhappy people should be given food, clothing, blankets in cold days etc. (4) Not a single living being like ants etc. should be killed. To avoid this, one should look downwards to the ground while walking. (5) To donate for religious purpose. [like construction of derasar-upashray, (Jain Temple and a hall for religious purpose) helping co-religionists, spiritual camps, religious schools etc.) (6) To give religious knowledge to others and to assist in it. (B) Character means - Celibacy, good conduct, abstinence, samayik, and to have uttermost faith in Bhagwan Arihant, Guru, religion. To respect God, guru, parents, teacher, elders etc. and to enjoy a religious life. (C) Penance means - Doing navkarshi (taking food after 48 minutes of sunrise after counting navkar with fist), porasi, biyasanu, ekasanu, ayambil, upvas etc. according to one's capability; Eating less than the hunger; Renouncing any - of the things that makes mind filthy i.e. milk, ghee, sweets etc; To suffer pain peacefully within religious act; To study religion; to confess sins before guru (expiation); To serve the sangh; contemplation etc. One should do as much as possible from these. (D) Spirit means - To have devout thoughts like, "Oh, this world is unsubstantial. The body is perishable. Only the religion is substantial. Parmeshthi like Arihant etc. are the real saviours. All the beings are my friends, Get saved from the sins, may all become happy, all the beings attain moksha. I'm nothing but only the soul; the body is separate from me." Nonviolence, restraint and penance are the real religion. The base of religion is samyakatva. Samyakatva itself isArihant is the only God acceptable to me. I have deep faith in his sayings. Only a real sadhu is acceptable to me as a guruand I have faith and respect for him. DEN13

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DAILY ROUTINE OF SHRAVAKAS OMOLONOX THE WO ROWING

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DAILY ROUTINE OF SHRAVAKAS A shravak should get up early in the morning. As soon as he gets up, he should speak 'Namo Arihantanam'. After leaving the bed, he should sit down and chant navakar for 7 to 8 times peacefully. Then he should think, "Who am I? I'm a Jainthe one more developed than any other beings, so I must follow religion, which is a holy act. Right now it's a good opportunity for that." After getting up, a shravak should touch the feet of his parents. Then pratikraman should be carried out. If it is not possible, samayik should be done. If that is also not possible, sakal tirth sutra should be chanted and homage should be rendered to all the places of pilgrimage. The great souls should be remembered by chanting 'Bharhesar Sajjhay! He Should say 'Michchhami Dukkadam' for the sins of previous night. Then he should get determined for at least navkarshi pachchakkhan. If there is any special festive day, he should get determined for beasanu, ekasanu, ayambil etc. according to one's own capability. He should go to derasar for darshan of the God. He should remember virtues and upkaar (favours) of the God there. After going to the upashray, he should bow to Guru Maharaj, ask about his well-being, request him to oblige by accepting offerings and fulfill the pre-determined pachchakkhan. Navakarashi pachchakkhan ever ends after 48 minutes of the moment of sunrise. One can eat & drink 48 minutes after sunrise Porisi pachchakkhan ends after passing of 1/4 th day. Sadh porisi pachchakkhan ends after passing of 1/4 th + 1/8 th day. And Purimuddh pachchakkhan ends after passing of 1/2 day. Navakarshi pachchakkhan annihilates hell worthy sins of 100 years. Porisi annihilates those of 1000 years, Sadh Porisi annihilates hell worthy sins of 10000 years and Purimuddha or biyasanu annihilates those of one lakh years. After taking bath, he should always worship God by putting on pure clothes like dhoti etc. kept separately for this purpose. He should not take food without worshipping. If possible, the means and materials for worship (i.e. milk, sandal, saffron, incense, flowers, lamp.golden or silver varakh (foil). other material for aangi, rice, fruits, naivedya etc.) should be brought from home itself. He should listen the speech and precept from the Guru. Listening the speech of God gives real wisdom, increases the devotional feeling that gradually improves the life. A shravak should finish his dinner before sunset. He is not supposed to take his dinner at night, which is highly sinful. After dinner he should go to derasar for darshan, do worship, aarti and pratikraman in the everning. He should daily go to pathshala and read and learn scriptures. He must never speak lie, steal, slander, smoke, gamble or quarrel. He should be merciful to all the living beings and should be helpful to others. 15

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bat : THE RITUALS OF JAIN TEMPLE 16

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The Rituals of Jin Temple (Derasar) The shrine containing divine and splendid idols of our vitarag God is called a jin temple. It can also be called a derasar. The idol of God gives us a glimpse of the God himself. Every jain must go to derasar daily. By just wishing to go to derasar, the gain equal to one day of fasting can be earned. So one should go to derasar heartily. While walking, one should look towards the ground so that beings like ants do not get killed. As soon as the summit of the jinalay appears, one should bow with folded hands and say 'Namo Jinanam'(I bow to Jinas). Moreover as and when we happen to pass alongside a derasar, Namo Jinanam'should be uttered in a similar manner. After entering into the Jin temple, one should say 'Nisihi'to keep himself away from the worldly thoughts. Then the idol should be circumambulated thrice from the right side with hymning. This reduces the wanderings of our soul in the world. Then after bowing towards the God, one should say 'Namo Jinanam'and looking towards the face of the God, one should do obeisance. One should recite holy hymns with an emotional voice and should think, "How beautiful is the sight of God which is more precious than the wish-yielding tree and annihilates the worldly sorrows! It is indeed my good luck." After doing vasaksheppuja, incense, lamp kindling and making swastika, chaityavandan should be carried out. If one has gone there after taking bath and putting on special clothes for worship, one should cover the mouth with one end of khes and should rub saffron after reciting hymn. Males should do almond shaped tilak and women should do round chandla on their respective forehead. One should then say "Nisihi'for the second time as a gesture of giving up all other things except body worship of God and enter into the sanctum. To remove the insects if any from the idol, one should apply soft brush made of peacok's feathers. With water soaked piece of cloth (kesarpotho) stale saffron from the idol should be cleansed. If saffron does not get cleansed from the nooks, it should be cleansed smoothly with the brush made from special grass (valakunchi). After that abhishek or prakshal (sprinkling) on the idol should be done by holding the kalash (pot) with two hands. The idol should be wiped and dried with three towels i.e. angloochhanas made of smooth clothes. The idol should then be besmeared with sandal and camphor. Tilaks should be done on nine parts of the body of idol with saffron and sandal. Varakh (golden or silver foils) can be applied. The idol should be decorated with badlu (golden & silver powder) silk, flowers and ornaments of gold, silver, diamonds etc. Flowers should be offered, incense and lamp should be kindled and chaamar, handfan, mirror etc. should be offered. After coming out of the sanctum, one should stand in front of the idol and think of the various states of life of the Bhagwan. i.e. his birthday ceremony (Janma kalyanak Mahotsav done by heavenly gods and goddesses), his ascetic state in spite of being in this very world, his life of initiation, his penance, his tirthankarstate etc. Then after swastika should be made with rice. Fruits and naivedya should be offered and as a gesture of giving up all other jobs other than worship of God, 'Nisihi' should be said for the third time and chaityavandan should be done. on completion of chaityavandan, while departing from the temple, the bell should be rung. 1173

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LIQUOR BUTTER TAKING DINNER AT NIGHT HONEY GSri UNEATABLES 6 GROUND ROOTS ubh{

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RENOUNCING SEVEN VICES & THE UNEATABLES Seven vices are the root cause of sins and lead us towards the hell. They are (1) gambling, (2) eating non-vegetarian food, (3) taking alcohol, (4) visiting the prostitutes, (5) hunting, (6) theft and (7) adultery. Jains are prohibited to follow them by religious regulation. Not taking a vow to practice them is equally sinful even if they are not carried out Also a Jain must not consume uneatable food as it contains plenty of mobile and micro living beings. Consuming such food is sinful. It spoils the mind and prevents any noble conduct from being done. As a result of which one has to suffer a lot in this birth as well as in next birth, too. Meat, alcohol, honey and butter (extracted from the buttermilk) are considered to be most uneatable. Roots, algae, mildew, etc. too are uneatable as they contain infinite beings. Besides these, stale food, pickles with particles of water pulses with unboiled curd-buttermilk, candy, buttermilk and curd prepared before 2 nights, ice balls, ice cream, cold drinks etc. are also uneatable. The dinner should not be taken at night. It should be taken before sunset. In picture 1: a person having eaten meat, has taken birth as a bullock and is being slaughtered by a butcher. In Picture 2: shows a person fallen into gutter after consuming alcohol. A dog urinates in his mouth, which is wide open. In picture 3: innumerable insects are shown getting stuck to the honeycomb and are dying. The honeycomb is filled with unholy pudgals of shit etc. brought by the bees. A vaghari (bird-shooter) by using fire smoke puts the honeycomb into a sack. Lots of bees get died in it. Butter contains numberless micro living beings of the same colour, which can be seen with microscope as in picture 4. A person taking dinner at night takes birth as cat, owl, bat etc. The food of hotel is adulterated and is uneatable. Hence the food of hotel, lari, galla or dhaba should not be consumed. Fast food should also not be eaten. This is shown in picture 5. Curd, buttermilk or milk, if not heated and mixed up with pulses produces innumerable micro beings immediately. Likewise stale and soft puree, bhakhri, roti, rotla, mava etc; pickles not put in sunlight and curd - buttermilk made before 2 nights produce innumerable beings and thus makes these food uneatable as shown in picture-6. Roots like onion, potato, ginger, garlic, radish, carrot, sweet potato etc. also contain numberless living beings in every particle. Brinjal is also uneatable. Algae or mildew formation on khakhra-papad due to moisture also contains infinite micro living beings, hence can't be eaten. 19

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BODY WITH SOUL THE BODY & THE SOUL DEAD BODY SOUL

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THE BODY AND THE SOUL Who are we? We are Jains. A Jain is a person believing in Bhagwan Jineshwar. A Jain follows everythig told by Bhagwan Jineshwar and not only just few things, which suits him. We are Jains but what is meant by 'we'? 'We' does not indicate our body. Our body is inanimate. "We' indicates our soul or our being, which is sentient. Body is not able to get enlightened, whereas the soul is able to get enlightened. We feel happiness & unhappiness. We get enlightened, We understand, we feel, we get angry, we feel proud, we keep humbleness and forgiveness, we wish, we think. To whom does all these happen? All these things happen to soul and not to the body. Have it been happening to the body, it should also happen to a dead body in which all the organs are present. A dead body should also feel sensibility, but it does not as it is merely a body Many of these things take place due to the karma and the characteristics of previous birth. That's why the intensity of happiness, unhappiness, anger and forgiveness differs from being to being even though they are in a similar state. As a body is made of matterial particles (pudgal), nothing happens to it. It does not feel any happiness, unhappiness, feeling, desire, consciousness etc. Does a dead body feel any of these things ? No. That means a body itself is not a being. It is we who feel happiness, unhappiness etc. so we ourselves are the being, the soul. Like a bird in the cage, we are a soul imprisoned in a body. An eye does not see anything by itself. It is the soul who sees through an eye. A soul makes hands or legs move or keep the body in motion, otherwise they do not move by themselves. Hence the soul is an individual element different from a body. The body gets newly made in respective births. The karmasatta has made a being stuck by a body like a ghost, but the being has been wandering in this world for infinite years. That is the reason somebody remembers his/her previous birth sometimes. For so many times our being has taken birth as tree, water, air, insects, birds, animals etc. We have got human body right here, which is also bound to be left behind like an old person. It means that we, too have to die and the soul has to go somewhere in the next birth once again. Hence we should feel attached neither to the senses nor to the body. We should not decorate them or commit any sins for their sake. By committing sins, a being gets thrown into hell. One has to suffer inevitably for the sins it has committed.

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SIX NATURES REGARDING A SOUL

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Bhagwan tirthankar has said the following SIX NATURES REGARDING_natures A SOUL (1) Body is not a soul. A soul is an individual element separate from the body. It is imprisoned in the body, as a ghost remains in someone's body. A hand gets raised only if a being raises it. In picture 1, one hand of a man is shown raised while the other paralysed can be seen lying. (2) A soul is not here for yesterday, today or tomorrow. It is here forever. It is eternal. It has arrived here after getting freed from the imprisonment from the bodies of tree, water, insects, birds, animal, etc. Where will it go from here? It will go wherever it would be taken by its karma, as shown in picture 2. (3) The reason of the imprisonment of a soul in the body is that it had done such karma. A soul is an operator of good or bad karma. It accumulates karmas by committing sins like violence, lie, theft, sensual pleasures, accumulation of money, getting involved in sinful activities etc. A soul continues to wander in this world till it keeps on accumulating karma. (picture 3) (4) A soul is also an enjoyer of karma. It has to endure the fruits of the karma. It gets joy or sorrow as a result of its own karma. Joy can be earned through merits and sorrow can be got through sins. To enjoy the merits, a soul has to go to human land or to heaven. While to endure the sins, one may have to go to hell or tiryanch state (animal life) as shown in picture 4. One can get rid of the bondage of karma, as a prisoner gets permanent freedom from the prison some day. Annihilation of total karma leads definitely to moksha after which no karma can get stuck and one does not have either to wander in the world, or to suffer the pains like birth, death etc. in any of the four states i.e. heavenly god, hell, human, tiryanch (insect and animal life) as shown in picture 5. (6) Moksha means freedom from the world forever and is full of infinite vision and knowledge, infinite power and infinite pleasure. To attain such moksha, all the karmas should be annihilated. What should be done for that? The factors oposite to those responsible for accumulating karmas annihilate the karmas. Factors like worship of Jin, penance, vows, regulation of life as per orders of Jin, charity, good conduct, listening to scriptures, non-violence, truth, morality, samayik, pratikraman, conducting monklife, renunciation of worldly objects, expiation of sins etc. annihilate the karma. Following six are called the natures of samyaktva. (1) The soul exists. (2) It is eternal. (3) It is the operator of karma. (4) It is the enjoyer of fruits of karma. (5) It surely attains moksha (6) There are ways to attain moksha. (5)

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Creatures which can fly-birds 1. MONOSENSUALS 2. BISENSUALS 4. QUADRISENSUALS Earth worms Grasshopper 5.PENTASENSUALS Luminous Body Aquatic Body Leech Earthen Body Conch-Sheil Spider Cowire Heavenly God Creatures moving on land Scorpion Botanical Body Bee Aquatic Body Gaseous Body 3. TRISENSUALS Butterfly Sgail Black Human Bee Insect Bug Naarki Luminous Body Mosquito Aquatic Creatures maggot Earthen Body Red ant Termite Botanical Body Ant

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HOW MANY TYPES OF LIVING BEINGS ARE THERE? There are two types of living beings-(1) Worldly and (2) free. Worldly beings are those wandering within four states, bonded with karma and imprisoned in a body. Free beings are those who have got rid of the world and they have neither karma nor body. Worldly beings are of two types (1) Immovable and (2) movable. Immovable beings can't move by themselves; e.g. a tree. Movable beings can move with their own will; e.g. ants, mosquitoes etc. Immovable beings have body with only one sense organ of touch; i.e. skin, whereas movable beings may have body with sense organs varying from two to five. To see which organ a being contain more than the other, we should look upwards from tongue to ears. Bisensual beings have skin and tongue (for touch & taste). Trisensual beings have extra nose (for smelling) apart from these two senses. Quadrisensual beings have eye apart from these three senses whereas pentasesuals have ear above all these. (a) Immovable monosensuals are of five types: (1) Earthen body (sand, stone, metal, gems etc.) (2) Aquatic body (water, ice, mist, dew etc.) (3) Luminous body (Fire, electricity, illumination of lamp etc.) (4) Gaseous body (Air, wind, fan, cool air of A.C. machines etc.) (5) Botanical body (Trees, leaves, vegetables, fruits, flowers, algae, mildew etc.) (b) Bisensuals: cowries, conch-shell, leech, earthworms, worms etc. (c) Trisensuals: ant, bug, red ant, termite, maggot, insects etc. (d) Quadrisensuals: black bees, mosquitoes, gnats, bees, grasshopper, scorpion etc. (e) pentasensuals: naarak, tiryanch (animal beings), human, heavenly god. A naarak (hell) means a place where one is destined to be tortured continuously by the demons, as he has accumulated so many sins. There are three types of tiryanch: Aquatic, living on land, flying in the sky. Aquatic means those living in water i.e. fish, crocodile etc. Creatures moving on land are lizard, snake, wild animals like tiger, wolf etc; domestic animals like cow, dog etc. Creatures which can fly are birds like parrot, sparrow, peacock etc; bats etc. Human means people like us. Heavenly god is such a state, which one gets after accumulating plenty of punyakarma. This birth in God's land is full of means of comfort and is upper of this world. 25

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Upper race lower race Four state of soul in worldly life, body, senses, Fame-infame good luck-badluck etc. Birth life death Karma Naam Gotra Karma Equality Ignorance Gnanavarniya Infinite knowledge Ayushya Formlessness SOUL Agelrtality Vision Infinite Infinite Happiness Vedaniya DarshanaVarniya Blindness etc., Various types of sleep Samyagdarshan Vitaragata Infinite strength etc. Satisfaction UnSatisfaction Antaray Mohaniya Futility not to take vows likes dislikes sex Anger etc. weakness miserliness poverty dependence etc.

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THE NATURE OF A SOUL (ORIGINAL AND ARTIFICIAL) Gold when gets mixed with copper looks pale. However, gold itself is pure inwardly. Similarly a soul is pure inwardly but it has become filthy, as it has got mixed with inanimate impurities of karmas. It originally contains virtues like infinite knowledge etc. It has potential, but all these have been covered by the karmas and have made a being filthy so its artificial form has manifested. If we consider a being like the sun, eight kinds of virtues can be called as its shine. As if the sun gets hidden with eight kinds of clouds, eight kinds of karma have hidden a soul and its shine has been covered. Many myths in the soul has been created like-being covered by gnanavaran karma (the knowledge covering karma), the omniscience lying within a soul has resulted into ignorance, foolishness, mental retardation, forgetfulness etc. The picture on opposite page shows how grand our inner form is! How we have got covered by the clouds of Karma and have become adulterated is shown in the following table : THE FORM OF A SOUL CLOUDS OF KARMA THE ARTIFICIAL FORM COVERING IT OF A SOUL 1. Infinite knowledge Gnanavarniya (covering knowledge) Ignorant, dull, forgetful, foolish 2. Infinite vision Darshanavarniya (covering vision) Biind, deaf, lame, Various types of sleeps etc. 3. Samyagdarshan Mohniya karma Futility, attachment, likes, dislikes, vitaragata libertinism, anger, jealousy etc. 4. Infinite strength etc. antaray karma Weakness, miserliness, poverty, dependence.. 5. Infinite happiness Vedniya karma Happiness, unhappiness (pain, sorrow, suffering). 6. Immortality, agelessness | Ayushya karma Birth, life, death. 7. Formlessness Naamkarma Hellworthy state etc. monosensual body etc. beauty, reputation, infamy. good luck, bad luck etc. 8. Equality Gotra Karma Upper race, lower race.

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2NOT GOD, BUT KARMA IS THE DOER Devotion Asceticism Violence accumulation Charity Knowledge Theft Compassion Penance Merry Making 5128

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SOUL, KARMA AND THE GOD Who created a soul? Who created the world? A soul has not been created. It has been in existence for infinite time just like the sky. Karma of a being create newer forms of bodies, but any God does not create a soul. It is the body, which is created. A soul remains as it is. What is meant by the world'? The world means land, mountains, rivers, trees etc. What are all these? They are monosensual bodies. Because of their karma, they have taken such forms. God has not created them. What is karma that causes to create such form of bodies ? Karma, too is a micro particle of pudgal. Wind brings dirt into the homes. A Windmill is driven by air. A magnet attracts iron particles towards it. This is shown in pictures 1,2 & 3. Does any God carry out all these ? No, not at all. Likewise karma of a living being affix particles of body on a soul. There is not any God like Brahma who is responsible to create a body.(Picture-4) Karma make a being wander into various states. Karma attracts the means and materials of happiness and unhappiness towards a being making it happy or unhappy. Karma and not the God cause this. (Picture-5) Nobody else but karma causes newer bodies, respectability, wealth, bungalow, illness, bondage, beating and death. From where these Karma have come ? When a soul is immersed in God's worship, asceticism, study, charity, compassion, penance etc., good karma get stuck to it. If a soul is involved in violence, lie, theft, merrymaking, accumulating and securing wealth, beauty etc. bad karmas get stuck to it. The Karma of a soul hide s, strength etc. of a being, just as a lid covers the light of a lamp. If religion is practiced in a way as preached by Guru, and penance. renunciation, restraint, regular study etc. are followed after accepting the life of sadhu, it annihilates all the karmas and a being ultimately becomes Shiv, Siddha, Buddha, and freed parmatma. That means it attains moksha. (Picture-6)

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NON-LIVING BEINGS AND SIX SUBSTANCES Time - JOYCY IDXDXor> House Wood --- Stone - I An example of helping in stability - Clay --- Gems ---- An example of helping in Mobility Metal Dead Body

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NON-LIVING BEINGS AND SIX SUBSTANCES A thing that does not have any knowledge, vitality and is not able to perform any task on its own is called a non-living being or an inanimate. e.g. a pillar, wood etc. There are five such non-living beings in this world. (1) pudgal (material) (2) space (3) time (4) dharmastikay (Medium of motion) (5) adharmastikay (Medium of rest) Substances. (1) Pudgal means a matter, which has its own colour, taste and touch. It can be seen, touched, smelled and tasted. pudgal can get composed and decomposed, increased and decreased. It can get rotten, dissolved and destroyed. e.g. wood, dust, building, stone, weapons, dead body etc. Sound (word), darkness, shadow etc. also are pudgals. A mind and karma are also one kind of pudgal. (2) Thing that gives place for other things to reside is called space. The space-inclusive of other substances is called lokakash and the space outside is called alokakash. As shown in picture 3, imagine a posture of a man standing with his two hands put on his waist. The space within this imaginary posture is called lokakash and the space outside is called alokakash. (3) Moment, minute, hour, day and night, month, year etc. are called time. It is shown by the picture of sun, which is the main indicator of time. (4) Though a soul and pudgal keep on coming and going, why are they not seen anywhere in the space? Why do they not get scattered? Why do they remain in order in certain part of whole sky? It happens so because the thing needed to move them is present in that certain part. This substance is known as dharmastikay. It helps a living being and pudgal in moving just as water is helpful to a fish in moving. (5) The thing needed to help a soul and pudgal for stability is called adharmastikay, just as a stick helps a weak, old man to get stable. These are five non-Living being matters among which pudgal can be seen as it is embodied. Rest of the four matters can't be seen, as they are formless. If jiv (living being) substance is added to them, the total of these substances reaches to 6. Electricity, steam power, atomic power, aeroplane, radio, t.v., phone, internet, satellites, various kinds of machines and powers are pudgal substances and pudgal powers. 31

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14 RAJLOK Siddha siddhashita 5 Anuttar Graiveyak T12 Il dov Lok Kilbishik URDHVALOK Lokantik Kilbishik Kilbishik Char-Sthir Jyotishka Dweep Samudra Narak-1 Vyantar Bhavanpati Narak-2 ADHOLOK Narak-3 Narak-4 Narak-5 Narak-6 Narak-7 Trasnadi

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THE WORLD (SUBSTANCE AND ITS VIVID MODES) What is the world? The world is a mass of six types of substances. Space is one of them. In certain part of space exist five elements like the living beings, pudgal etc. This part is known as lok or lokakash and the rest of the part is known as alokakash. This lokakash is regarded as universe by the Jains. (The picture of lok is drawn on opposite page.) We live in Bharat region of Jambudweep, which is the central part of lok. This island is surrounded by numberless oceans and islands. Meru, the mountain is in the middle of it. The sun and stantly around it, which results in the occurrence of day and night. Above our land are 12 devlokas. Above them are 9 graiveyak heavenly planes (various types within the gods). Five anuttar heavenly planes are above them. Above them lies the siddhashila (divine Holy stone). Those who have attained moksha live upon this stone. Below our land are the houses of vyantar gods. Below them are the palaces of Bhavanpati gods. Below them are 7 places of hell for naarki beings. What is a substance ? A thing in which lies qualities and vivid modes is called a substance. e.g. gold has properties of yellowness, glitter, heaviness etc. Golden chain, ring, watch etc. are its modes, so gold is called a substance and its various states are called modes Table showing properties of a substance and it's vivid modes. SUBSTANCE QUALITIES 1. A living being(iv) Knowledge, vision, happiness etc. 2. Pudgal Beauty, taste etc. 3. Space Donating space 4. Dharmastikay Helping movement. 5. Adharmastikay Helpful in steadiness. 6. Time Vartana-To be, to happen. VIVID MODES Manhood, animalism, kinghood, beggarliness, childhood, youth, worldly, free. Earthness, dirtiness, potness, broken pot etc. Space of pot, home shop. Helpful to a living being, helpful to pudgal Helpful to a living being, helpful to pudgal Past, present, future. MWMV 33 WWII

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NINE ELEMENTS Soul-1 Nirjara - 7 Asrav-5 Asrav-5 Non Living Being-2 (Karma Bandh-8) (Merits 3 Sins 4) Samvar - 6 Nirjara - 7 Moksha-9 34

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MENTS (In picture-1) jiv (a living being) is shown as a lake. The water is overall clean, but it has got silted with the impurities brought through channels. It has got mixed up. It has layers of two colours. Some of the impurities look good, whereas some look bad. (picture 2) If the channels are blocked, new impurities will not enter into it. If alum powder is spread from upwards, the impurities get purified, and the water gets ultimately cleaned. (picture-3) (1) This is the situation of our soul right now. It originally contains water like pure knowledge, vision and happiness. (2) It is filled with impurities of karmas, which are ajiv (non-living beings). (3) There are two types of karmas. The karma which give good results (like materialistic happiness) are merits. (4) The Karma which give bad results (like unhappiness) are sins. The channel through which karmas enter is called asrav. Sins like obeyence (slavery) of the senses (to do what an eye, ear, nose and tongue likes, e.g. T.V., hotel, vulgar songs etc.), not taking vow of practicing nonviolence, truth, kashayas (anger, greediness etc.) are asravas. To block or cover this asravis called samvar. Pious thoughts, samayik (nutrality) non-violence, forgiveness etc. are samvars. The alum powder, which destroys the old karma is called nirjara. Penance, regular study, confession, meditation etc. are called nirjara. Mutual affixation of karma to worldly being is called bandh. (Bonding) (9) After annihilation of karmas, a being is enlightened with kevalgnan (omniscience), kevaldarshan and gets infinite happiness. This state is called moksha. In other words, moksha means a soul obtaining its original form. FOLLOWING NINE ARE CALLED ELEMENTS (1) Jiv (living Being) (2) Ajiv (non-living being) (3) Punya (merits) (4) Pap (sins) (5) Asrav (6) Samvar (7) Nirjara (8) Bandh and (9) Moksha. These have been shown by Bhagwan tirthankar. Those believing in these firmly and faithfully are called to have atained samkitsamyaktva-samyagdarshan. Achieving samyaktva ensures moksha. (8) NINES 35

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AYOTOLOG STARORE THE MERITS AND SINSHESSE The Results of Merits The Results of Sims

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THE MERITS AND THE SINS Why in this world, anything does not happen according to our desire? Why is desired success not achieved in spite of sincere efforts? Why does an unexpected trouble arrive? Out of two different persons under similar circumstances, why is it that one is benefited and the other has to suffer loss? Why do one get happiness and the other get sorrow? It is because of sins and merits. There are two types of karma(fortunes). The good and the bad. Good fortune gives happiness while bad one gives unhappiness. Good Karma means merits and Bad Karma means sins. Merits bring happiness: give the desired fruits and right understanding to a living being. Sins bring unhappiness, give the undesired fruits and wickedness. In the first picture, a person is shown who has got grandeur, good food, fruitful business, bungalow, car and a healthy body. Heavenly plane can also be seen there. All these can be got if one has earned merits. In the second picture, a bullock is seen being whipped and carrying heavy load. Moreover, labour, weakness, scavenging, being kicked by a stronger one, inability to make better study even after hard work, prison, hell etc. are shown. These are due to sins committed previously There are 158 types of such karma. A merit namedd. shata vedniya gives good health. Merit of uchcha gotra cause to be born in upper class family. With devayushya and manushyayushya punya, one can become a god and a man respectively. Shubh namm karma gives good state, beauty, good physique, reputation, good luck, popularity, publicity, acceptance by people etc. Ashata vedniya sins bring unhappiness, pain and diseases. Sins of neech gotra cause birth in lower class family. Due to Ashubh naamkarma, one is born as monosensual, ant etc. and gets insult, infame etc. Due to gnanavaran sin, one can neither learn nor remember what he studies. Mohniya sins cause wickedness, anger, proud, greed etc. Due to antaray sins one can't get the desired materials, becomes unable to enjoy and remains weak etc. The ways to earn merits are doing charity to worthy saints, co-religionists etc; by appreciating the virtuous persons, remembering the God, devotion, obeisance, compassion, vows and regulation, penance, forgiveness, truth, morality, to tend to have good thoughts and good conduct etc, The sins get accumulated by doing the things like slandering the guru, god and religion, interrupting in doing religion, practicing violence, lie, immorality, worse dids, corruption, kashayas (Anger etc.), lust, hunting, gambling, eating kandamool(ground roots), consuming the inedible, eating in hotels, taking dinner at night etc.

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KOSGERICOLAGSSLANGSTEET SEGERA CARTE ASRAV Kashay Sense Kashay Sense Mithyatva Mithyatva Anti Vows Anti Vows Yoga Activities Yoga Activities Laziness Laziness 38

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ASRAV What brings the sins and merits, good and bad karma in to life? Asrav brings them. As dust particles get stuck to the stain of oil on a cloth, dust of karma get stuck to the soul due to asrav. In the picture, asrav is shown like windows and a being is shown like a house. Dust particle like karma enter into the soul like house through windows of asrav. Or asravas are like the hole through which the dust of karma enters into a being. This is shown in picture. Or as shown in the picture on page 38, asrav is like a channel through which dust of karma is brought into a being. It is like a channel bringing silt into a lake or a drainage line accumulating dirty water in gutter. There are mainly five kinds of asravas. (1) Sense, (2) Kashayas (3) Anti vows (4) yogas and (5) Activities. (1) As soon as our senses like eyes, tongue, ears etc. run after inanimate things with like or dislike, the mass of karmas get stuck to a being. Thus, likes or dislikes of senses result in karmabandh. (2) We get angry, feel proud, practise deceit, possess greed, desire and love. The karma get stuck to a being due to these. All these are called kashayas. Likewise laughter (natural or jokingly), grievance, Pleasure, grief, fear, hate towards dirt,-bad odour etc. or towards persons wearing such clothes, jealousy, enmity, worse thoughts, sexual urge etc. also come in the class of kashayas. (3) When we may not be doing violence, telling lie, practicing theft or immorality, not doing excessive worldly pleasures, having sexual relation with woman or not accumulating excessive money, if we don't take vow never to practice any of them, it becomes avrata asrav. It accumulates sins even if we are not excercising them. It is like not using the house, and still paying tax, just because we possess it. It is meant that we may not be practicing such sins, but we intend to follow them. Hence we bind the bad karmas. (4) we think with our mind, speak through words and behave through the body. This is called yoga asrav. To think, to walk, to speak, to move hands or legs, to run etc. come under it. (5) Kriya asrav contains activities due to mithyatva etc. There are 25 such activities, which can be known in the pious company of guru. These are the common asravas responsible for accumulating karma. Moreover, each type of karma has different asravs. e.g., not respecting a well-versed, knowledge or a book etc. accumulates gnanavaran karma. Having mercy towards beings accumulates shatavedniya punya etc... Affection towards God, Guru and religion, dislike towards sins, following a religion are auspicious 39 asravas.

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0 0 0 0 0 ttm mm tt COOKIN9 ml ml ml ml mtt SAMVAR Forgiveness Samiti Parishah Charitra Gupti Bhavna v rtt rtt vl l ll ll (DO NO ON bl bl mtt Od

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SAMVAR Karma gets stuck to a soul through asrav. The act, which prohibits asrav and stops karma, is known as Samvar. There are six types of samvars that stop karmas. (1) Samiti (2) Gupti (3) Parishah (4) Yatidharma (5) Bhavana and (6) charitra (1) Samiti means careful, thoughtful and merciful act. (a) To take care that a being does not get killed while walking, (b) To be cautious about not telling lie or any words that hurt, (c) Means of living like water and eatables should be earned and used without committing sins like violence, attachment, pride etc., (d) Utmost care should be taken while putting and taking the things and (e) Care should be taken at the place of excretion and urination that a being does not get killed. (2) Gupti means to stop unholy thoughts, speech and behaviour and to be in holy thoughts, speech and behaviour. (3) Parishah means to tolerate hunger and thirst, heat and cold, mosquito bites, pain and disease, ignorance etc. by considering them to be helpful in annihilation of karma. Not feeling proud on one's cleverness or to show pleasure while being welcomed is also called parishah. (4) Yatidharma means holy behaviour that has been woven naturally in the life of sadhu bhagwants. There are ten such Qualities. (1) forgiveness (2) humbleness (3) humility (4) uncovetous (non-attachment on the circumstaces or property) (5) truth (6) restraint (7) penance (8) renunciation (9) non-accumulation and (10) celibacy. As these elements go on getting woven in the life gradually, it stops the arrival of karmas. (5) Bhavana means pondering, which produces virtues like detachament, devotion, generosity etc. e.g. all the circumstances in this world are momentary and perishable. A being does not have any refuge other than God, Guru and Religion. This world is strange and worthless etc. In the scriptures, so many types of bhavanas have been described; e.g. 12 bhavanas like Anitya, Asharan etc., 4 bhavanas like maitree (friendship with all) etc. (6) Charitra means to give up sins like violence etc. by taking vow, doing samayik etc. Whatever the sinful worldly activities get stopped by joining in religious tasks like worship of God and service of Jain shasan etc. such an amount of samvar is said to be done. 41

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DO O O O O O O O O Anashan etc. Suffering WNE NIRJARA Kaykashta Samlinta Modesty 650 Expiation KAMU Regular Study Vaiyavachcha Meditation Kayotsarg

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per NIRJARA Samvar stops accumulation of new karmas, but what about the old ones? How do they get destroyed ? Nirjara destroys the old karma, which had been accumulated previously. Penance destroys karma, so external and internal penances are considered as nirjara. What comes under external penance ? (1) Anashan: Renunciation of food partly or completely by taking oath, observing ayambil, ekasanu, complete fast etc. (2) Unodarika: To take food less than the hunger. (Quarter, half or three forth less) (3) Vruttisankshep: To reduce the consumption of no. of eatables. (I will not use eatables more than xyz no.) (4) Ras-tyag: To renounce milk, curd, oil, ghee, jaggery, sugar, fried things etc., either completely or any of them. (5) Kay-klesh: To suffer the pains of religious acts i.e. to go everywhere barefooted like sadhu bhagwants, loch (to pluck out hair by hand), doing khamasamana in large quantity, doing kausagg by standing for hours etc... (6) Samlinata : To keep mind, speech and body stabilized e.g. observing silence, to control the wish of doing kashay etc. WHAT COMES UNDER INTERNAL PENANCE ? (1) Expiation: To frankly confess the sins before guru and do penance as a penalty for them. (2) Modesty: To honour and worship God, Guru, Knowledge etc. (3) Vaiyavachcha: To serve sangh (association of co-religionists), sadhu etc., Serving especially children, aged, diseased, ascetics etc., (4) Regular study: To learn, teach and remember the scriptures etc. (5) Contemplation: To ponder with concentration about the commands of Tirthankaras, good and bad results of karma, Harm done due to likes and dislikes, the state of world etc. (6) Kausagg (Kayotsarg) : To stand steadily, silently with lengthened hands. Any of these 12 kinds of penance should be practised according to one's ability, which destroys innumerable mass of karmapudgal. If penance is performed willingly with a target of destroying karma, sakaam- nirjara is said to be done. If any act of suffering or living hungry is done compulsorily or with a certain purpose, Akaam nirjara is said to be done. sakam nirjara destroys much more karma and gives emancipation. 243

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BANDH Iron-Fire Milk-Water

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BANDH Like a prisoner being tied up with a rope from all the sides, a worldly being gets completely tied up by karma from all the sides. It has to get imprisoned in the jail of a body and has to roam in four states. Merits get accumulated with holy acts & wishes, which is like a golden chain, whereas sins get accumulated with unholy acts and wishes, which is like an iron chain. Both the chain causes to tie a soul in this world. An iron ball, if heated, gets identified with fire. Water, if poured into milk gets mixed. Similarly, karma gets mixed with the soul. As soon as karma gets mixed, its nature, duration, intensity and quantity is decided. It is known as prakruti-bandh (nature bond), sthiti-bandh (situation bond). ras-bandh (intensity bond) and pradesh-bandh (quantity bond). If a laddu is made using dry ginger, ghee and jaggery, its nature of demolition of gas trouble, will last for few days and will get spoiled afterwards. Its taste is sweet, pungent and its quantity is 50 to 100 gms. Likewise, while accumulating the karma, it gets classified on the basis of how they have been accumulated. The nature of them is decided accordingly. Some karma tends to restrict knowledge, some tend to give happiness or unhappiness, some tend to create infatuation (like, dislike, futility etc.). The duration, intensity and quantity of karma are decided during that period. karma gives appropriate fruit, when the time comes. While experiencing good and bad results of karma, a being gets crazy and accumulates newer karma through senses, kashayas, sinful activities, accumulation of wealth, greediness etc. It had also gathered previous karmas in a same way. This churning has been on for infinite years, so the world has been continuing for infinite years. If one lives in good spirit and worship of religion, accumulation of sinful karmas get stopped and many of the accumulated sins get converted into merits. The power of some of the sins get decreased and the power of merits get increased. Some of the sins get destroyed forever. When all the sins are destroyed forever, the worldly cycles of birth and death come to an end and the soul attains moksha. 45

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MOKSHA Following samvar by renouncing asravs, stops the arrival of new karmas. Old karmas get destroyed gradually by following various kinds of nirjara. The soul becomes devoid of all the karmas. This state is called moksha. Moksha can be attained by following the reasons opposite to those which are required for running and lengthening the wandering in world. Like to get rid of cold, one has to be in heat. But how the bonding of soul and karmas can be separated which has been in existence for infinite years? Gold found in mine is mixed with dust since its very existence and is purified by treating with fire etc.. Similarly, the soul that has been filthy and full of karmas for infinite years, becomes pure and free by observing samyaktva (faith in Jain beliefs), diksha, knowledge, penance etc. The world is due to the attachment of karmas and moksha is attained with the removal of karmas. Then after karmas can't get attached and there will be no life afterwards. In the world, one has to be born, to die and to go to hell for several times. One has to take birth of dog, cat, vulture, insects, ants, trees, herbs, earth etc. How painful! How troublesome! What a terrible insult of a soul ! Because there is connection with a body in the world, one feels hunger, thirst, sickness, sorrow, poverty, insult, slavery, distress, worry, anguish etc. Thus, there is pain and nothing but pain. In moksha, there is no attachment of body. There is pure invisible soul only; hence there is no pain and only happiness, infinite happiness. There are no enemy, no disease, no trouble, no desire, so there is eternal happiness. Q-In moksha, there is no eating, drinking, moving around or doing anything. Then what is there like happiness? A- In fact it is troublesome that one has to eat., drink or to do various things. All these are born from the pain of hunger, thirst, and necessities etc. When there is no pain in moksha, how can there be any trouble? Why can there be any heartburning? In moksha, there is an infinite kevalgnan (omniscience). In its Knowledge, the whole world can be seen. Infinite souls have attained moksha. They are all Siddha Bhagwants. Crores of obeisance to them! 47

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nanananana nanana . PAST EDITION OF THIS BOOK Era ne 4

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Holy Names to be Remembered NAME OF 24 TIRTHANKARAS 1. Shri Rushabhdev 2. Shri Ajitnath 3. Shri Sambhavnath 4. Shri Abhinandanswami 5. Shri Sumatinath 6. Shri Padmaprabhswami 7. Shri Suparshwanath 8. Shri Chandraprabhswami 9. Shri Suvidhinath 10. Shri Shitalnath 11. Shri Shreyansnath 12. Shri Vasupujya swami 13. Shri Vimalnath 14 Shri Anantnath 15. Shri Dharmnath 16. Shri Shantinath 17. Shri Kunthunath 18. Shri Arnath 19. Shri Mallinath 20. Shri Munisuvrata swami 21. Shri Naminath 22. Shri Neminath 23. Shri Parshwanath 24. Shri Mahavir Swami 1. Ashok Tree 2. 3. 4. Dev dundubhi 11 Ganadhars (Chief desciples) of Bhagwan Mahavir 1. Shri Indrabhooti Gautamswami Shri Mauryaputra swami 2. Shri Agnibhooti swami Shri Akampit swami Shri Achalbhrata swami 3. Shri Vayubhooti swami 4. Shri Vyakta swami 5. Shri Sudharma swami 6. Shri Mandit swami 12 Characteristics of Arihant Divya Pushpavrishti 6. Divya Dhwani 10 Mahashravakas (Great Followers) of Shri Mahavir Prabhu 1. Anand 2. Kamdev 3. 4. 5. Chullashatik 6. Kundagolik 7. Sakdalputra 8. Mahashatak Chulanipita Suradev 5. Three Chhatras 9. Apayapagamatishay Bhamandal 10. Gnanatishay 7. Chamar 11. vachanatishay 8. Simhasan 12. Poojatishay 9. Nandinipita 10. Salihipita 1. Arihant 2. Siddha 3. Acharya 7. 8. Nine Padas 9. 10. 11. 6. Darshan 7. Gnana 8. Charitra 9. Tapa 4. Upadhyay 5. Sadhu Shri Metarya swami Shri Prabhas Swami 1. 2. 3. 4. 5. 6. 7. 8. 12 Vratas of Shravak Pranatipaat Viraman Vrata Mrushavad Viraman Vrata Adattadan Viraman Vrata Swadar-Santosh Parstrigaman viraman vrata Parigrah Pariman Vrata Dig-Pariman Vrata Bhogopabhog Viraman Anarthdand Viraman Vrata Samayik Vrata 9. 10. Deshavakashik Vrata 11. Paushadhopavas Vrata 12. Atithi Samvibhag Vrata

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