Siddhachalam NJ 1990 04 Mahavir Jayanti

SR No.: 528591
Original Sutra Author: N/A
Author: Siddhachalam NJ
Publisher: USA International Mahavir Jain Mission Siddhachalam
Publication Year: 1990
Total Pages: 68
Language: English
Classification: Magazine, USA_Souvenir Jain Center NJ Int Jain Sangh, & USA
File Size: 15 MB

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characterized by consciousness and is capable of cognition itself and others; and it is immaterial and eternal. But it is found conjoined with matter, accommodated in the body, assuming various forms of life and wandering through different lives (in the transmigratory career). All the concrete objects, perceptible by sense-organs, from the primary atom to the Mahaskandha, are different forms of Pudgala. Dharma and Adharma (principles of motion and rest) are such subtle, unseen and immaterial principles as serve the mediums of motion and rest for the jivas and pudgalas. Akasa or space gives location and accommodation to all other substances; while Kala or time marks their present state, their changes, and gives rise to the notions of earlier and later. This is an exposition of the principles or realities that constitute the universe. One has to understand the Seven Tattvas in order to grasp the phases of happiness and misery to which the soul is subjected here and how it can evolve itself to its bristine purity, enlightenment and freedom after removing its foreign shackles. Jiva (like) and Ajiva (non-life) are the basic constituents or principles of the universe. Their mutual contact is Asrava or karmic influx. It is this contact which results into such bondage (or karma-bandha as it is called) as eclipse the pure nature of Atman and suppresses its inherent qualities of Jnana and Darsana ( knowledge and perception). The hindrance to and stoppage of Karmic bonadge of the Atman through self-restraint and other virtues is known as Samvara. It is through the practice of certain vows and penances that the stock of Karmic bondage is worn out and exhausted: This is called Nirjara. When this process of exhausting the Karmic bondage is completed and the Jiva attains its pure nature it becomes Mukta or Liberated; and is said to have attained Nirvana. Thus it is seen that this comprehensive exposition of Jiva and Ajiva cover the field of physics and ontology; Asrava and Bandha covers psychological analysis; the discussion about samvara and Nirjara pervades moral and ethical code; and the nature of moksa depicts the highest ideal of life and spiritual evolution. Kevalajnana includes the subtle and comprehensive nature of the entire field of knowledge.
MAHAVIRA:HIS RELIGIOUS
SERMONS
After attaining omniscience, Lord Mahavira came to Rajagrha, the capital of
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Magadha, and took a worthy seat on the mount Vipulacala. The audience-hall and pendal were constructed; and the royalty and the subjects flocked to him to hear his religious sermons. He propounded to the audience the principles noted above and also the Anuvratas for the laity and mahavratas for the monks whereby the blissful ideal of life can be reached.
LITERATURE BASED ON THE TEACHINGS OF MAHAVIRA
Lord Mahavira had eleven chief disciples such as Indrabhuti Gautama, Sudharma, Jambu etc.; and the they were known as Ganadharas. They have incorporated all his teachings in twelve Angas, which are as below;
1. Acaranga - It presents the rules and regulations on the life of a monk. Its place in Jainism is something like the Vinayapitaka in Buddhism.
2. Sutrakrtanga - - It sets forth Jaina doctrines as well as resume and discussion of the contemporary creeds like Kriyavada, Akriyavada, Niyativada etc.
3. Sthananga - Here certain topics and their subdivisions are enumerated according to their numbers. For instance, Darsana, Caritra, Samaya, Pradesa, Paramanu etc. Kriya is of two kinds; Jiva-kriya and Ajiva-kriya. Further Jiva-Kriya is of two kinds; Samyaktvakriya and Mithyatvakrisya. Likewise Ajiva-kriya is of two kinds; Iryapathika and Samparayika etc.
4. Samavayanga - Here certain topics are discussed according to the number of their divisions and subdivisions as in the sthananga. But here the number is not limited to ten only as in the Sthananga, but reaches even hundred and thousand. Thus the nature of both these Angas resembles the Anguttara-nikaya of the Tripitaka.
5. Vyakhya-prajnapti - - This discusses topics of Jaina philosophy and ethics in the form of questions and answers.
6. Nayadhammakaha - - Usually this title is rendered into Sanskrit as Jnatrdharma-katha and it is taken to indicate that this work contains religious tales narrated by Jnatr-putra Mahavira. But it is equally possible that the Sanskrit form of this Prakrta title originally stood as Nyayadharma-katha. And it possibly contained Nyasyas or Short maxims of worldly wisdom and morality duly illustrated by tales; such a surmise of its possible contents need not be surprising. 7. Upasakadhyayana - - In this work were explained the Vratas or Vows of
the Upasakas, or lay followers, the householders or Sravakas through the biographies of such of them as followed them. Thus, this Anga can be called a supplement to the first Anga, namely, the Acaranga, which expounded the rules for monks.
MAHAVIR JAYANTI SOUVENIR
8. Antakrt-dasa - According to Jaina terminology Antakrit are those monks who attain Nirvana after putting an end to this Samsara by practicing severe penances and patiently bearing various troubles. it appears that such ten monks were described in this Anga.
9. Anuttaraupapatika-dasa--Anuttara is a name for those higher heavens in which highly merited souls are born. from there they take only one birth as man; and then by observing the necessary religious practices they attain liberation in the birth. In this anga were given the biographies of such ten great monks and residents of Anuttara heavens.
10. Prasna-vyakarana - - As indicated by its title this Anga contained questions and answers on different creeds and doctrines; and thus in a way it was a supplement of the vyakhyaprajnapti.
11. Vipakasutra - - Vipaka means the fruit of Karmas. According to the karma doctrine good Karmas give fruites in the form of enjoyment of pleasures and the bad ones, suffering of pains. This was explained in this Anga with suitable illustrations.
12. Drstivada -- This had five divisions; Parikarma, Sutra, Purvagata, Anuyoga and Culika. Parikarma contained calculatory science, and the Sutra included discussions about creeds and doctrines. The Purvagata contained fourteen subdivisions: 1 utpadapurva, 2 Agrayaniya, 3Viryanuvada, 4 Astinasti-pravada, 5 Jnanapravada, 6 Satyapravada, 7 Atma-pravada, 8 Karmapravada, 9 Pratyakhyana, 10 Vidyanuvada, 11 Kalyanavada, 12 Pranavaya, 13 Kriiyavisala and 14 Lokabindusara. As indicated by their names, they contained discussion about doctrines and principles. The eight Purva, Karmapravada, has a special importance, because it appears to have been the source on the basis of which has grown the entire subsequent literature about the Karma philosophy which is the vital doctrine of jainism. The designation Purvagata signifies that the tradition of their content belongs to a period earlier than Mahavira who possibly improved on it in the light of his fundamental doctrines. The fourth division of the Drstivada, namely Anuyaga, too has an impor
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