IMPORTANT FEATURES AND CONCEPTS OF JAINISM & RELATED FACTS.
Shanti Path.
KARMA...Aghati Karma
In this life we see so many different people; some are prettier than others, some live longer than others, etc. What is the cause of such imbalances? The answer to that question is karmas. Karmas are grouped into two groups; Ghati (Destructive) karmas and Aghati karmas (Non- destructive). Ghati karmas obstruct the true nature of the soul while Aghati Karmas affect the body in which the soul resides. As long as we have Aghati karmas, our souls will be caged in some kind of body and we will have to experience pain, and suffering in many different forms. Only pure souls, Siddhas are formless and experience ultimate bliss. We should all strive for this stage. The Aghati Karmas are: Vedniya - Feeling-Producing Karma Nam - Body-determining Karma Gotra - Status-determining Karma Ayushya - Age-Determining Karma 1) Vedniya (Feeling producing) Karma Vedniya Karma is responsible for all the pleasure and pain we feel. Some of the effects of Vedniya Karma are good health, happiness, sickness, sorrow, etc. Vedniya Karma is divided into two sub-types: 1. Ashata (unhappiness causing) Vedniya 2. Shata (Happiness causing) Vedniya Ashata Vedniya Karma is built by causing pain to others, harassing others, killing others, causing others to worry, and by making others miserable. Shata Vedniya Karma is built by making others happy, helping others, giving others protection and peace, and sharing with and comforting others. Vedniya Karma can be shed by offering comfort, kindness, help, protection, and peace to others. When we rid ourselves of Vedniya Karma our souls attains infinite bliss. The pure soul has no disease, pain, sorrow, boredom, or uneasiness and is ever blissful. 2) Nam (Body determining) Karma Nam Karma determines what type of body the soul will have, and what it will look like. Nam Karma is divided into one hundred and three sub-types. The major groups are: 1. Gati (Existence determining) Nam Karmas 2. Jatinam (Number of senses determining) Nam Karmas 3. Sharir (Body determining) Nam Karmas 4. Angopanga (Chief and parts of bodies determining) Nam Karmas 5. Samhanan (Firmness of Joints determining) Nam Karmas 6. Samsthan (Figure determining) Nam Karmas 7. Bandhan (Different bodies binding) Nam Karmas 8. Samghatana (Different pudgals of bodies binding) Nam Karmas 9. Varna (color determining) Nam Karma 10. Gnadha (Odor determining) Nam Karma 11. Ras (Taste determining) Nam Karma 12. Sparsha (Touch determining) Nam Karma 13. Anupoorvi (Direction determining) Nam Karma 14. Vihayogati (Movement determining) Nam Karma 15. Tirthankar (To be Tirthankar determining) Nam Karma 16. Shubh Nam Karma 17. Ashubh Nam Karma Some effects of Nam Karma are beauty, ugliness, good fortune, misfortune, prosperity, adversity; honor, and dishonor. One may be born as a dev, human, bird, animal, a plant, or hellish beings on account of Nam Karma. On hundred and three sub-types of Nam Karma are also grouped in two broad groups: 1. Shubh (good) Nam Karma. 2. Ashubh (bad) Nam Karma. Shubh Karma is acquired by being kind to all people, being gentle and helpful, maintaining good conduct, and leading a simple life. Those who strictly follow the discipline and rules of religion earn Dev-gati Nam karma. Those who are charitable, merciful and perform religious activities earn Manushya Nam Karma. Those who acquire Tirthankar Nam Karma become Tirthankars in life after next. Ashubh karma is acquired by making fun of people who are ugly or short or by showing off our build. Being proud of physical beauty, power, caste, intelligence, knowledge, and wealth also build Ashubh Nam karma. Those who cheat and deceive others earn Tiryanch Nam Karma. Those who are violent and kill others earn Hellish Nam Karma. Nam Karma can be shed by always being kind, loving, generous, and patient and by admiring those who are beautiful and those who are not. The observance of purity also helps to shed Ashubh Nam karma. When we rid ourselves of Nam Karma, our souls become Arupi. In this state the soul is freed from its body and becomes formless. 3) Gotra (Status determining) Karma Gotra Karma determines your social and economical status. There are two sub-types of Gotra Karma: 1. Nichcha (Lower status determining) Gotra Karma 2. Uchcha (Higher status determining) Gotra Karma Nichcha Gotra Karma causes you to be low and poor in society. Uchcha Gotra Karma causes you to be high, well respected and wealthy in society. Nichcha Gotra Karma is built by disrespecting people, being egoistic and proud, and making fun of others. Uchcha Gotra Karma is built by having devotion and faith in the Jain Sangh, not looking down upon anyone, being free from pride, respecting and honoring all, and treating everyone with love. Gotra Karma can be shed by being respectful towards those who have status and towards those who do not. Once our Gotra Karma is shed, our souls become Agurulaghu. 4) Ayushya (Age Determining) Karma Ayushya Karma decides your life span. Ayushya karma may be shortened somewhat, but can not be prolonged. The Ayushya karma for the next life is decided only once in each life time; specifically, when two thirds of your current life has passed. If it is not decided during the next two thirds of your remaining life time. For example let us assume that you were live 99 years then your Ayushya karma will be decided when you pass 66 years. If it was not decided by then, Ayushya karma will be decided when next 22 years were passed and so on. Ayushya karma will not be acquired if the soul is going to be liberated in the current life. There are four sub-types of Ayushya Karma: 1. Narak (Infernal) Ayushya Karma 2. Tiryancha (Animal) Ayushya Karma 3. Manushya (Human) Ayushya Karma 4. Dev (Celestial) Ayushya Karma Depending upon its effects, some may live short lives while others may live longer. Ayushya Karma is built by engaging in violent activities and taking the lives of others. Ayushya Karma can be shed by showing compassion towards everybody. Once all of our Ayushya Karma has been shed, our souls attain Akshaysthiti. In this state the soul becomes immortal and is never reborn. |
HISTORY OF23rd LORD PARSHVA PRABHU & DHARNENDRA & DEVI PADMAVATIPrevious Birth:-
King kulisbahu ruled Puranpurcity, in the east Mahavideh of Jambudweep. Once Queen Sudanhana dreamt 14 auspicious dreams indicating the birth of a great atma in her womb. The prince was named Swarnabahu. Once the prince went to the forest on his horse. the horse became uncontrollable & entered the dense forest.Then it reached near the ashram of Galva Rishi. He saw a few girls in the ashram playing . Among them one was very beautiful. He began to like her. As she had aplied chandan on her forehead, flies came to her. She waved them far but they came again & again the girl shouted.Meanwhile the prince came & helped her. All were surprised & were happy when he introduced himself, because, he was destined to become the husband of that beautiful girl, which she knew. That day they were married by Gandharva Vivah, that beautiful girl was princess Padma, of king Khechrendra. Prince Swarnbahu took his Queen Padma to Puranpur & later a son was born to them. King Swarnbahu became a Chakravorti later on. Chakravorti Swarnbahu entrusted his kingdom to his son & took Diksha. Later on Muni took regorous fasting & sacrificed food & water. Birth:- Varanasi city of Bharat kshetra was ruled by king Ashwasen & maharani Vamadevi.Maharani Vamadevi visulised 14 auspicious dreams indicating the birth of a tirthankar. At the midnight of Magsar vud dasam,prince was born prisoners were set free, taxes were abolished & whole city rejoiced the birth of the prince. Naming & ceremony:- Once the king & queen went to a garden. there at night a black snake slithered near the king. the king was unaware of it.But the queen noticed it & quickly took the king else where. It was the effect of Pregnancy.So,the prince was named"Parshwa Nath." Marriage:- Prince Parshwanath was not ready to get married. But , he was persuaded, & he got married to princess Prabhavati, daughter of king Prasenajit, of Kushasthalpur, as princess Prabhavati had taken an oath to marry only prince Parshwanath & no body else, but at the same time he denied to ascend the throne of the king. He was away from the worldly pursuits. Dharnendra - Padmavati - Once a person named Kamath, who pursued severe penanaces, was under going, "Panchagni Penance" Prince Parshwanath reached there. There was fore all over the flames reached the sky. But, Prince Prarshwakumar so from his divinity, saw that a pair of snakes were getting burnt in one of the woods. Prince Parshwanath, cut one of the woods & out came the pair of snakes burning. Prince Parshwanath told them, "Namashkar Mahamantra" & requested them not to get angry with the tapaswi. At that moment, both the snakes passed away. Later on, they became the god of snakes - Dev Dharnendra & Devi Padmavati. Diksha:- On magsar vud -- Dashi, prince Parshwanath took Diksha & under went panch mushti loach. Kamath visualised, Bhagwan Parshwanath, & he wanted to take revenge of his previous birth. In order to harm Parshwa prabhu, he assumed the form of a Lion, tiger, leopard etc. but the could do no harm, as Bhagwan Parshwanath was in deep meditation & stood like a pillar very strong then black clouds gathered in the sky & rain poured down heavily, nonstop, the water level was rising rapidly. Gradually, it came up to his chest level. At that moment the seat of Dharnendra, began to shake. He visualised Parshwaprabhu, standing in water. He rushed for help. He made a large lotus under the feet of Parshwanath Bhagwan and Dharnendra himself raised his seven hoods, spread them like and umbrella over parshwaprabhu head & thus protected the prabhu. Later on, Kamath repented and went away. When every thing was cleared Dharnendra also went, but parshwa prabhu was unaware of all this . Nirvan:- Bhagwan Parshwanath attained Nirvan after sacrificing food & water for a month on summet shikhar. Brief History Father Mother City Vansh Gotra Sign Complexion Height Yaksha Yakshini Ruling period Life span Ashwasen Vama Varanasi Ikshavaku Kashyap Snake(sarpa) Blue 9 hands Dharnendra Padmavati -------- 100 years श्री नागेश्वर तीर्थ / Shree Nageshwar Tirth
मूलनायक : श्री पार्श्वनाथ भगवान, हरितवर्ण, कार्योत्सर्ग मुद्रा। मार्गदर्शन : यह स्थान राजस्थान के झालावाड़ जिले में है, किंतु मालवा तीर्थ स्थानों की यात्रा करते हुए यहां जाना सुविधाजनक है। यहां से नजदीक रेलवे स्टेशन विक्रमगढ़ आलोट ८ कि. मी. नागदा-शामगढ़ के मध्य रतलाम कोटा लाइन पर स्थित है। स्टेशन से यात्रियों की सुविधा हेतु जीप व मिनीबस की सुविधा पेढ़ी की ओर से है। चौमहला से भी पक्का रस्ता है तथा नियमित बस सेवा उपलब्ध है। सड़क मार्ग से रतलाम से लगभग ९२ कि.मी. दूरी पर तथा उज्जैन से लगभग १०० कि.मी. दूरी पर तथा जाओरा से ५५ कि.मी. दूरी पर उन्हेल के निकट स्थित है। परिचय : यहां की श्री नागेश्वर पार्श्वनाथ की प्रतिमा लगभग ग्यारह सौ वर्ष पुरानी है। उपाध्याय श्री धर्म सागर जी म.सा. तथा गणिवर्य श्री अभय सागर जी म.सा. ने इस परिसर के जैन संघ को जागृत किया और उनकी प्रेरणा से उचित सरकारी कदम उठाकर मंदिर का कार्यभार जैन संघ ने अपने हाथ में संभालकर विधिवत् सेवा-पूजा प्रारंभ की। मंदिर जब कब्जे में मिला, तब वह जीर्ण अवस्था में था। परिसर के जैन संघ ने यहां भव्य मंदिर की योजना बनायी और करोडो रुपए की लागत से मंदिर का निर्माण किया। मूलनायक श्री पार्श्वनाथ प्रभु की प्रतिमा १४ फुट ऊंची है। कार्योत्सर्ग अवस्था में इतनी ऊंची श्वेतांबर प्रतिमा अन्यत्र कम देखने को मिलती है। मूलनायक के दोनों और सफेद संगमरमर की साड़े चार फुट ऊंची श्री शांतिनाथ भगवान और श्री महावीर स्वामी की प्रतिमाएं हैं। श्री पार्श्वनाथ प्रभु की प्रतिमा इतनी तेजस्वी है, ऐसा प्रतीत होता है कि रत्नों से बनायी गयी है। संवत् २०२६ में मंदिर की प्रतिष्ठा हुई। मूलनायक प्रभु प्रतिमा अत्यंत प्रभावी होने के कारण यहां भक्तगण बड़ी संख्या में आते है। ठहरने की व्यवस्था : तीर्थ स्थळ पर अनेक धर्मशालाएं हैं। भोजनशाला का भी प्रबंध है। आलोर में भी पेढ़ी ने एक विशाल धर्मशाला का निर्माण किया है। धर्मशाला ऑफिस से फोन द्वारा जीप, मिनीबस व अन्य वाहन उपलब्ध हो सकते हैं। |
1. MONKS & NUNS
Introduction
Monk & Nuns Dress Code
Lifestyle Vows Duties
Virtues Restrictions Goal
Introduction
The ascetics, whether male or female, are those fully dedicated souls who have renounced worldly life and pleasures to devote themselves to the pursuit of MOKSA or liberation.
A spiritually advanced Jain lay person, when ready for further advancement to the path of liberation, undertakes five great vows also known as Mahavratas in a ceremony called "Diksa" (Initiation) or Pravrajya (Renunciation).
So what is Diksa?
Diksa is the ritual constitutes the symbolic rebirth of the individual.
He renounces his name and worldly possessions. The new medicant takes on the lineage name of his teacher for example: -Nandi, -Kirti, -Sena, -Candra, -Sagara, -Vijaya).
Among the Svetambars, Diksa is normally barred to those who are physically or mentally incapacitated, who lack the consent of their parents and who are less than eight years old.
Among the Digambaras, person who renounce the world are normally of advanced age.
Monk & Nuns Dress Code
The Svetambara monk is given three large piece of cloth which constitutes his new wardrobe, a rajoharana - brush made of woollen tuffs, a begging bowl, a blanket, a staff and volumes of scriptures.
The Sthankvasi monk is given a muh-patti - a small strip of cloth which is tied over his mouth, in addition to the articles noted above.
The Digambara monk renounces every possession, including clothes. He is given a small whisk broom made of peacock feathers.
The hair of the monk is pulled from one's head in five handfuls, thus preparing him for severe demands of the ascetic life.
Lifestyle
He takes fifty monastic vows. The monks lead an itinerant (roaming or wandering) life, do not dwell, and on principle more than one to five days (maximum a month) in the same locality but during the four months of Monsoon they remain sedentary. The habitation is chosen according to the minute rules. Nowadays most Monks stay in Upashraya (shelters for monks).
Their time table is strictly regulated. The day and night is divided in four equal parts - paurasi, each of which is reserved for specific work:
study, meditation at the third Paurasi in day-time Gochari (food begging), and at night, sleep. After taking mahavratas, a Monk must become totally obedient to his Upadhyaya (preceptor) and to his Acharaya (the head of his order).
As for Nuns, they are governed by a sort of 'Mother Superior', who in turn is responsible to a male Acharya.
All the Monks are very closely bound up with all other members of the religious community. It gives them chance to dispense their spiritual support to the faithful aity, who in return aid them by material contribution essential for the promotion of religion.
Vows
On initiation, the Monk vows to observe for the life the five great vows - Mahavratas:
speaking eating and drinking in lifting removing & putting down things books etc and in attending to the calls of nature The intention is not to hurt life.
Then he practices control of three restraints - Guptis of mind, speech and body, keeping silent and immobile for a length of time.
Strict observance of vows helps the Monk to liberate himself from the bondage of transmigration and to attain Moksha - Salvation, he must purify his soul of the karmic matter by which it is invaded.
His preoccupation is twofold: to reject the karmas which have previously accumulated and have not yet ripened and to put a stop to the influx, of new karmas.
Duties
A Monk has six essential duties:
Pratikaman Consists of retrospection, introspection, confession and repentance and making penance for them. Pratyakyana determination of acting according to saintly status and code in conduct. Stuti Adoration, recitation and contemplation of divine charachteristic of twenty four Tirthankaras Vandana Obeisance to arhant (tirthankaras), siddha (liberated souls) and gurus (teachers). Samayika Meditation upon one's soul, its attributes, and modes to accomplish a state of equanimity Kayotsarga
That is practicing complete bodily abandonment for some time daily, whereby he tries to relinquish all the sense of attachment to the body and things connected with it.
Virtues
He cultivates and observes ten virtues, namely:
forgiveness humility straightforwardness truth-fullness greediness self-control mortification of flesh renunciation detachment continence
Restrictions
All Jain monks and nuns go barefoot, and use no vehicle. The rules which have references to a monk's food are numerous and strict. He must not take food specially prepared for him, he eats only in daylight, he fasts often, and he may not hoard food.
In addition, to observing the restrictions called for by the Mahavratas, Jain Monks ordinarily perform certain voluntary austerities - Tapas intended to aid their spiritual progress. Twelve such practices are considered useful; of these six are 'external' and six 'internal'.
Goal
Depending upon observance, the soul passes through fourteen stages of spiritual development. So far Karma is attached to the soul, it has got to go through the cycle of birth and death. The goal of Monkshood is absolute freedom from Karmas. Once it is achieved the soul is permanently in a happy and blissful state, with omniscient and omnipotent powers. To achieve liberation, even a Monk, may have to go through many births and deaths and there are no short cuts.
2. LAY JAIN MEN AND WOMEN
Introduction
Restraints
Vows Six Daily Duties
Introduction
The aim of Jain ethics is so to organize the combined activity of a society that its individuals may have the greatest possible number of facilities for attaining Moksha or Nirvana, i.e. perfect peace and bliss of the soul. The Jain discipline is hard. The ethics are simple. Scriptures have prescribed eleven stages of spiritual progress for a layman and also precise vows and conduct to achieve it.
The first stage of Jain layman's life is that of intelligent and well reasoned faith in Jainism; and the second is when he takes a vow not to destroy any kind of life, not to lie, not to steal or take anything dishonestly, not to have illicit sexual activity, to limit his possessions and to give charity in the way of knowledge, medicine, comfort and food.
The conduct for laity has been described systematically in Shravakacara texts. It is based on the principle of non-violence not only physical but also by speech and thought, to all living being from the lowest to the highest form of life, whether it is with one sense, two senses, three senses, four senses, five senses and five senses with brain like human beings.
It means that as far a humanly possible, Jains will avoid killing or harming even the tiniest creatures.
Restraints
Jains by birth or by conviction observe, as far as possible, following basic restraints and vows for spiritual progress of their souls.
Basic Restraints (Mulgunas):
Certain trades such as brewing, fishing, butchering and dealing in the commodities of trades where violence in involved are prohibited for Jains.
A true Jain will do nothing to hurt the feelings of another person. Jain ethics are meant for all persons in every walk of life. "Do your duty and do it as humanely as possible" is the primary precept of Jainism in brief. Any violence absolutely unavoidable in the execution of one's duties e.g. as a patriotic warrior, or a guardian of the members of the society is not forbidden by Jain ethics.
Vows
Twelve vows prescribed for a layman is broken down into three categories:
Category 1: The Five Anuvratas - limited or restricted vows
Ahimsavrata: Refraining from causing injury to living beings with more than one sense faculty Satyavrata: Refraining from false speech. Asteyavrata: Refraining from theft Brahmavrata: Refraining from illicit sexual activities. Aparigrahavrata: Limiting one's possessions. Category 2: The three Gunavratas - vows that strenghten the Anuvratas.
Digvrata: Restricting one's activities to a specific area in any given direction. Bhogopabhogavrata: Restricting the objects of one's enjoyment (items of food, clothing, etc.) Anarthadandavrata: Refraining from all "unwholesome" activities (Hunting, gambling and so forth) Category 3: The four Siksavratas - vows of spiritual discipline
Samayikavrata Attainment of equanimity through meditation. Desavakasikavrata Further restriction on the area defined by Digvrata Posadhopavasavrata Fasting on certain holy days each month Danavrata Performing "charity" - offering food, residence, medicine and books to medicants and others
Six Daily Duties
The six daily duties of a lay Jain person are:
3. THE CONCEPT OF GOD AND THE DESTINY OF THE SOUL IN JAINISM
Introduction
What is God in Jainism?
Aim of the Jain Life Jain Philosophy
Introduction
Jainism is perhaps the oldest religion that developed in India Subcontinent. It is believed that its culture, which professes the tenets of non-violence and truth, refraining on accumulation of possessions, existed in India before the advent of Aryans, who believed in Vedic religion.
Jain culture was known as ascetic Shraman tradition, while Vedic religion as Brahamanic tradition – Modern Hinduism.
What is God in Jainism?
It is believed that in every half-cycle of time in the universe, twenty-four Tirthankaras or Prophets (also known as Jina) revive the philosophy and show the path for permanent happiness and bliss in language which living beings can understand.
The focal point of a Jain Temple is an image or images of one or more of the twenty-four Tirthankars. The image is conventionally represented seated or standing, calm and detached, worshipped as God.
God, according to Jain belief, is perfectly happy soul with infinite capacities for activities, a pure and perfect soul without any material body, a being that cannot perish or become degenerate.
Jains do not believe in God as creator and ruler, but believe:
That every soul has existed from eternity And from eternity souls have ever been emerging from the ordinary embodied worldly condition in the pure liberated condition, And will continue to do so for ever, but they will never come down from this condition of God-hood to the condition of souls in ordinary embodied states. From all eternity, the ordinary soul has been indulging in the false attachment and aversion to other things, ignorant of its nature, and by reason of this indulgence it is never at ease. Upon the abandonment of this attachment and aversion the soul becomes calm and tranquil and when completely free from the influence of these unnatural activities, the soul lives its natural life and becomes all-knowing, permanently happy and immortal. In short it becomes God.
Jain worship images in the temple or meditate on them, not for asking any worldly favours, but to follow their examples so that one day their own souls becomes liberated and purified, achieve Moksa – “The State of Permanent Happiness and bliss”.
The Tirthankar is not a creator or ruler. Neither does the Tirthankar answer requests or control the affairs of the world. The prayers and meditation of the devotee are directed to admiration and praise of the objects of his or her devotions, and to the noble aim of emulating the Tirthankar’s virtues and spiritual life.
In short Jain’s concept of God is that of purified, omniscient, happy, blissful, all-powerful and eternal perfect being, who neither creates other things or beings, nor rewards, nor punishes.
The first Tirthankar, Rsabhnath, lived thousands of centuries back and the last, Mahavira, who was thirty year older than Buddha (founder of Buddhism) preached his teachings, more than 2500 years ago.
Mahavira showed a path to liberation of the soul from the cycle of reincarnation, of birth and death, through spiritual training, austerity, the control of passions and a noble ethical code centring on Ahimsa (total harmlessness to every living being).
Aim of the Jain Life The aim of Jain way of life is to purify soul from its attachment to the Karmas and achieve Moksha, a state of permanent happiness, bliss and self-realisation.
Moksha is the state from which the soul, which has removed the bondage of its deeds, does not have to go through the cycles of birth and death. The teachings of Jainism lead us to happiness which is permanent, self generated which comes from within, not dependant upon external materials and which produces peace and tranquillity of mind, as opposed to sensual pleasures which are temporary, dependant upon external things and which produce wavering and unsatisfied mind.
To explain what happens to us when we die one has to understand some aspects of Jain Philosophy.
Jain Philosophy Everything in the Universe is either living or non-living aka jiva or ajiva.
Jiva or souls could be either liberated or embodied. Ajiva or non-living things could either be rupi (with form) or arupi (formless). Non-living things with form are called pudgala or matter.
· It has primary characteristics of touch, taste, smell and colour and can be divided into a number of subtle sub-divisions smallest being paramanu (sub atom) formless non-living beings like:
o Dharma (motion),
o Adharma (Rest),
o Akasa (Space) and
o Kala (time) which cannot be experienced by sense organs, while Pudgala can be experienced.
The Universe consists of matter and spirit (soul) and though they are found in combination to a large extent, they are distinct.
Conciousness is the attribute of the soul, while the function of matter is to provide a body for the soul to inhabit, to form the organs of speech, mind and respiration and to contribute pleasure, suffering, life and death of living beings.
· The Dharma (medium of motion) assists the motion of souls.
· Adharma (medium of rest) assist rest of matter.
· Akasa (space) provides accommodation.
· Kala (time) assists substances in their continuity of being (through gradual changes) in their modifications, in their movements and their priority or non-priority in time.
The destiny of the soul is decided by the fine subatomic particles attracted to the soul by its action or deeds (Karma).
Whatever we do, whatever we speak, whatever we think, and whichever manner these activities are done, attract different Karmic particles in intensity, quality and quantity.
If these Karmic particles are mild in character, they are dissociated from the soul by feeling sorry or asking for forgiveness.
If they are strong in intensity and character, they remain attached to the soul, till they get ripened, which may happen in short time or after thousand of years.
High intensity Karmic particles are removed by experiencing their effects, but low intensity ones can be removed by austerity and living a noble life.
Karmas are like bank balance. If they are good (merit), one enjoys their fruition till they are exhausted. If they are bed (demerit), one suffers from misery.
Jain scripture have described different kind of Karmas in details and have explained the cause of happiness, misery and apparent inequality of this world. If some person is doing bad deeds, still enjoying a good life (of material wealth), it is due to fruition of good Karmas in past lives, but his soul is collecting demerit because of bad deeds and he will have to suffer its effect in future. When all the Karmas are shedd, the soul is purified and remains in its natural blissful state.
Until liberated, the destiny of living beings to constant transition from one physical body to another, a recurring cycle of birth and death and rebirth. We have all of us passed through countless lives in the past, and we face countless more lives in the future.
The soul (jiva) is the one unchanging element of living beings. It may be embodied in any of four broad categories of existence, as heavenly being, human, in animal or plant form, or as a denizen of the hells. The type of being in which the soul is reborn, the shape, form, colour longevity etc, of the body it occupies depends upon its Karma.
When we die the soul rises and occupies a body which is formed by fusion of Pudgala or matter particles and which grows with the help of the soul, while corpse, which is made of matter gradually, disintegrates in Pudgala. These Pudgala may from the body of other soul.
In conclusion when one dies, depending upon its Karma the Jiva (soul) takes birth in the uterus, it may be umbilical (with a sac covering), incubatory (from an egg) or umbilical without sac covering, or it takes birth of celestial or hellish beings in special beds.
The body is formed from Pudgala (matter) and the longevity, the happiness or misery are experienced according to the attachment of Karma. It may be liberated and can attain perfection and permanent happiness and bliss by annulling the previous Karma by calm and patient endurance of their effects and simultaneously warding off fresh Karma by the attitude of dispassion and the contemplation of their true nature. When the soul eliminates all the Karmas, it achieves its final pure state, Moksha or Nirvana, the state of Siddha. The Siddha is completely detached from the affairs of the universe, abiding in a state of eternal calm, bliss and total knowledge. Numbered among the Siddha are the Tirthankars (whom Jains worship as Gods), who in their last worldly lives attained omniscience, taught the people the path of liberation, and finally passed to the bliss of Moksa.
4. Fourteen Auspicious Dreams of Mother Trishala
Queen Trishala, mother of Lord Mahavir at midnight saw fourteen beautiful and auspicious dreams after conception.
They were:
1. Elephant
2. Bull
3. Lion
4. Goddess Laxmi
5. Garland of Flowers
6. Full Moon
7. Sun
8. Large Flag
9. Silver Urn
10. Lotus-Lake
11. Milky-Sea
12. Celestial Air-plane
13. Heap of Gems
14. Smokeless Fire
1. Elephant
The first dream Queen Trishala saw was of an elephant. She saw a big, tall, and impetuous elephant. It had two pairs of tusks.
The color of the elephant was white and its whiteness was superior to the color of marble. It was an auspicious elephant, and was endowed with all the desirable marks of excellence.
This dream indicates that her son will guide the spiritual chariot, and save human beings from misery, greed, and attraction of life.
2. Bull
The second dream Queen Trishala saw was of a bull. The color of the bull was also white, but it was brighter than white lotuses. It glowed with beauty and radiated a light all around. It was noble, grand, and had a majestic hump. It had fine, bright, and soft hair on his body. Its horns were superb and sharply-pointed.
This dream indicates that her son will be a spiritual teacher of great ascetics, kings, and other great personalities.
3. Lion
The third dream Queen Trishala saw was of a magnificent lion. Its claws were beautiful and well-poised. The lion had a large
well-rounded head and extremely sharp teeth. Its lips were perfect, its color was red, and its eyes were sharp and glowing.
Its tail was impressively long and well-shaped. Queen Trishala saw this lion descending towards her and entering her mouth.
This dream indicates that her son will be as powerful and strong as a lion. He will be fearless, almighty, and capable of ruling over
the world.
4. Goddess Laxmi
The fourth dream Queen Trishala saw was of the Goddess Laxmi, the Goddess of wealth, prosperity and power. She was seated at the top
of mountain Himalaya. Her feet had a sheen of golden turtle. She had a delicate and soft fingers. Her black hair was tiny, soft, and delicate. She wore rows of pearls interlaced with emeralds and a garland of gold. A pair of earring hung over her shoulders with dazzling beauty. She held a pair of bright lotuses.
This dream indicates that her son will attain great wealth, power, prosperity.
5. Garland of Flowers
The fifth dream Queen Trishala saw was of a celestial garland of flowers descending from the sky. It smelled of mixed fragrances of different flowers. The whole universe was filled with fragrance. The flowers were white and woven into the garland. They bloomed during all different seasons. A swarm of bees flocked to it and they made a humming sound around the region.
This dream indicates that the fragrance of her son's preaching will spread over the entire universe.
6. Full Moon
The sixth dream queen Trishala saw was of a full moon. It presented an auspicious sight. The moon was at its full glory. It awoke the lilies to bloom fully. It was bright like a well
polished mirror. The moon radiated whiteness like a swan. It inspired the oceans to surge skyward. The beautiful moon looked like a radiant beauty-mark in the sky.
This dream indicates that her son will have a great physical structure, and be pleasing to all living beings of the universe.
7. Sun
The seventh dream Queen Trishala saw was of a huge disc of sun. The sun was shining, and destroying darkness. It was red like the
flame of the forest. Lotuses bloomed at its touch. The sun is the lamp of the sky and the lord of planets. The sun rose and an put to end the evil activities of the creatures who thrive at night.
This dream indicates that the teaching of her son will destroy anger, greed, ego, lust, pride, etc. from the life of the people.
8. Large Flag
The eighth dream Queen Trishala saw was of a very large flag flying on a golden stick. The flag fluttered softly and auspiciously in the gentle breeze. It attracted the eyes of all. Peacock feathers decorated its crown. A radiant white lion was on it.
This dream indicates that her son will be great, noble, and a well respected leader of the family.
9. Silver Urn
The ninth dream Queen Trishala saw was of a silver urn (kalash) full of crystal-clear water. It was a magnificent, beautiful, and bright pot. It shone like gold and was a joy to behold. It was garlanded with strings of lotuses and other flowers. The pot was holy and untouched by anything sinful.
This dream indicates that her son will be perfect in all virtues.
10. Lotus-Lake
The tenth dream Queen Trishala saw was of a lotus lake (padma-sagar). Thousands of lotuses were floating on the lake which opened at the touch of the sun's rays. The lotuses imparted a sweet fragrance. There were swarms of fish in the lake. Its water glowed like flames of fire. The lily-leaves were floating on the water.
This dream indicates that her son will help to liberate the human beings who are tangled in the cycle of birth, death, and misery.
11. Milky-sea
The eleventh dream Queen Trishala saw was of a milky sea. Its water swelled out in all directions, rising to great heights with turbulent motions. Winds blew and created waves. A great commotion was created in the sea by huge sea animals. Great rivers fell into the sea, producing huge whirlpools.
This dream indicates that her son will navigate through life on an ocean of birth, death, and misery leading to Moksha or liberation.
12. Celestial air-plane
The twelfth dream Queen Trishala saw was of a celestial airplane. The airplane had eight thousands magnificent gold pillars studded with gems. The plane was framed with sheets of gold and garlands of pearls. It was decorated with rows of murals depicting bulls, horses, men, crocodiles, birds, children, deers, elephants, wild animals, and lotus flowers. The plane resounded with celestial music. It was saturated with an intoxicating aroma of incense fumes. It was illuminated with a bright silvery light.
This dream indicates that all Gods and Goddesses in heaven will respect and salute to his spiritual teaching and will obey him.
13. Heap of Gems
The thirteenth dream Queen Trishala saw was of a great heap of gems, as high as Mount Meru. There were gems and precious stones of all types and kinds. These gems were heaped over the earth and they illuminated the entire sky.
This dream indicates that her son will have infinite virtues and wisdom.
14. Smokeless Fire
The fourteenth dream queen Trishala saw was of a smokeless fire. The fire burned with great intensity and emitted a radiant glow. Great quantities of pure ghee and honey were being poured on the fire. It burned with numerous flames.
This dream indicates that the wisdom of her son will excel the wisdom of all other great people.
After having such fourteen wonderful dreams, Queen Trishala woke up. Her dreams filled her with wonder. She never had such dreams before. She narrated her dreams to King Siddharth. The king called the soothsayers for the interpretation of dreams and they unanimously said, "Sir, her Highness will be blessed with a noble son. The dream augur the vast spiritual realm, the child shall command. Her Highness will become the Universal Mother."
After nine months and fourteen days, Queen Trishala delivered a baby boy. The boy was named Vardhaman meaning ever increasing.
Immediately after the birth of prince Vardhaman, Indra, the King of Heaven, arrived with other gods and goddesses. He hypnotized the whole city including mother Trishala and King Siddharth.
He took baby Vardhaman to Mount Meru and bathed him. He proclaimed peace and harmony by reciting Bruhat Shanti during the first bathing ceremony of the new born Tirthankara.
After renunciation and realization of Absolute Self Knowledge, Prince Vardhaman became Lord Mahavir, the twenty fourth and the last Tirthankara of Jain religion.
5. Meaning Of Ashta Prakari Puja
Generally Jains use the following eight items to perform puja of a Tirthankara in the temple. Symbolically each item represents a specific religious virtue and one should reflect on it while performing puja.
1. Jala Puja: Water
2. Chandan Puja: Sandal-wood
3. Pushpa Puja: Flower
4. Dhup Puja: Incense
5. Dipak Puja: Candle
6. Akshat Puja: Rice
7. Naivedya Puja: Sweet food
8. Fal Puja: Fruit
1. Jala Puja: (Water)
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Water symbolizes the ocean. Every living being continuously travels through life's ocean of birth, death, and misery. This puja reminds that one should live his life with honesty,
truthfulness, love, and compassion towards all living beings. This way one will be able to cross life's ocean and attain liberation (Moksha). This is known as samyak-darshana, samyak-jnana, and samyak-charitrya in the Jain religion.
2. Chandan Puja: (Sandal-wood)
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Chandan symbolizes knowledge (jnana). By doing this puja, one should thrive for right knowledge. Jainism believes that the path of knowledge is the main path to attain Moksha or liberation. Bhakti or devotion helps in the early stages of one's effort for
liberation.
3. Pushpa Puja: (Flower)
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The flower symbolizes conduct. Our conduct should be like a flower, which provides fragrance and beauty to all living beings without discrimination. We should live our life like flowers full of love and compassion towards all living beings.
4. Dhup Puja: (Incense)
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Dhup symbolizes monkhood life. While burning itself, incense provides fragrance to others. Similarly, true monks and nuns spend their entire life selflessly for the benefit of all living beings. This puja reminds that one should thrive for a ascetic life.
5. Dipak Puja: (Candle)
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The flame of dipak represents a pure consciousness, i.e. a soul without any bondage of a karma or a liberated soul. In Jainism, such a soul is called a Siddha or God. The ultimate goal of every living being is to become liberated. By doing this puja one should thrive to follow five great vows; non-violence, truthfulness, non-stealing, chastity, and non-possession. Ultimately these vows will lead to liberation.
6. Akshat Puja: (Rice)
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Rice is a kind of grain which is nonfertile. One cannot grow rice plants by seeding rice. Symbolically, it means that rice is the last birth. By doing this puja one should thrive to put all the efforts in life in such a way that this life becomes one's last life, and after the end of this life one will not be reborn again.
7. Naivedya Puja: (Sweet food)
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Naivedya symbolizes tasty food. By doing this puja, one should thrive to reduce or eliminate attachment to tasty food. Healthy food is essential for survival, however one should not live for tasty food. Ultimate aim in one's life is to attain a life where no food is essential for survival. That is the life of a liberated soul who lives in Moksha for ever in ultimate blissful state.
8. Fal Puja: (Fruit)
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Fruit is a symbol of Moksha or liberation. If we live our life without any attachment to worldly affairs, continue to perform our duty without any expectation and reward, be a witness to all the incidents that occur surrounding us, truly follow monkhood life, and have a love and compassion to all living beings, we will attain the fruit of liberation. This is the last puja symbolizing the ultimate achievement of our life.
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6. Five Bodies and Eight Vargnas
A liberated soul does not have a material body, mind, speech, and does not breathe. The soul is totally free from all karmas. It merely exists in Moksha in the permanent blissful state.
As far as a worldly soul is concerned it possesses a material body along with some other types of bodies. These bodies are made up from different types of varganas (matters). Jainism explains that eight types of vargana exist in the universe. Every space in the universe is filled with these vargana. When five of the eight vargana when attach to the worldly soul they create five different bodies. The remaining three vargana provide three different functions to the material body.
The eight Vargnas (matters) are:
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Audaric vargana - creates the physical body of the living being
Tejas vargana - creates the Tejas body to the living being which provides heat and digestion power to the audaric body.
Karman vargana - creates Karmic or Causal body
Aharac vargana - creates Aharac body, which is very small in size and is possessed by some unique soul
Vaikriya vargana - creates Vaikriya body, which can be converted into very small or large in size
Breathing vargana- provides breathing
Mind vargana - provides mind for thinking
Speech vargana - provides speech
The five bodies are:
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Audaric body -
The body that we see from the outside (Bahya Sthula Sharira) is called Audaric body. It is made up of Audaric vargna. A person can not be liberated without the help of this body. Hence it is the most important body of the human being. At the time of death, the soul leaves this body behind.
Tejas body -
This body is made up of Tejas vargna. This body is responsible for digestion, heat, etc. in the Audaric body. At the time of death, it accompanies the soul and helps to create a new Audaric body for the soul.
Karmic/Causal Body (Karmana Sharira)
The karmic matter that covers the soul is called karmic body. It changes every moment because new karma is continuously attached to the soul due to activities of body, mind, and speech. At the time of death, the soul is accompanied by this body for the next birth. It leaves the present physical (Audaric) body behind. The karmic body along with tejas body
forms the basis of the other newly produced audaric body. It also provides the fruits of living being's past action when due.
Aharac body -
This body is possessed by some special souls. Aharac body is very small in size. These souls put on this body to travel far distant places. Sometimes monks who possess this body can
travel to the other part of the universe (ex. Mahavideha Kshetra) to visit a Tirthankara to remove their doubts about soul, karma etc.
It is said that Achaurya Shri Kunda Kunda possessed Aharac body. With this body he visited Shri Srimandhar Swami, the present Tirthankara of the Mahavideha Kshetra. He removed his doubt about soul and matter substances.
Vaikriya body -
This body can be obtained by human being by practicing yoga, meditation, etc. With this body one can transform his body into a very small or a large size. The heavenly beings and hellish beings possess this body by birth.
All worldly souls possess three bodies (Audaric, Tejas, and Karmic) and some unique soul may possess additional one or two bodies.
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Introduction
Monk & Nuns Dress Code
Lifestyle Vows Duties
Virtues Restrictions Goal
Introduction
The ascetics, whether male or female, are those fully dedicated souls who have renounced worldly life and pleasures to devote themselves to the pursuit of MOKSA or liberation.
A spiritually advanced Jain lay person, when ready for further advancement to the path of liberation, undertakes five great vows also known as Mahavratas in a ceremony called "Diksa" (Initiation) or Pravrajya (Renunciation).
So what is Diksa?
Diksa is the ritual constitutes the symbolic rebirth of the individual.
He renounces his name and worldly possessions. The new medicant takes on the lineage name of his teacher for example: -Nandi, -Kirti, -Sena, -Candra, -Sagara, -Vijaya).
Among the Svetambars, Diksa is normally barred to those who are physically or mentally incapacitated, who lack the consent of their parents and who are less than eight years old.
Among the Digambaras, person who renounce the world are normally of advanced age.
Monk & Nuns Dress Code
The Svetambara monk is given three large piece of cloth which constitutes his new wardrobe, a rajoharana - brush made of woollen tuffs, a begging bowl, a blanket, a staff and volumes of scriptures.
The Sthankvasi monk is given a muh-patti - a small strip of cloth which is tied over his mouth, in addition to the articles noted above.
The Digambara monk renounces every possession, including clothes. He is given a small whisk broom made of peacock feathers.
The hair of the monk is pulled from one's head in five handfuls, thus preparing him for severe demands of the ascetic life.
Lifestyle
He takes fifty monastic vows. The monks lead an itinerant (roaming or wandering) life, do not dwell, and on principle more than one to five days (maximum a month) in the same locality but during the four months of Monsoon they remain sedentary. The habitation is chosen according to the minute rules. Nowadays most Monks stay in Upashraya (shelters for monks).
Their time table is strictly regulated. The day and night is divided in four equal parts - paurasi, each of which is reserved for specific work:
study, meditation at the third Paurasi in day-time Gochari (food begging), and at night, sleep. After taking mahavratas, a Monk must become totally obedient to his Upadhyaya (preceptor) and to his Acharaya (the head of his order).
As for Nuns, they are governed by a sort of 'Mother Superior', who in turn is responsible to a male Acharya.
All the Monks are very closely bound up with all other members of the religious community. It gives them chance to dispense their spiritual support to the faithful aity, who in return aid them by material contribution essential for the promotion of religion.
Vows
On initiation, the Monk vows to observe for the life the five great vows - Mahavratas:
- to refrain from all injury to living beings
- to speak the truth
- not to steal (or not to take anything not given to him)
- to observe celibacy
- to have no possessions whatsoever, and he should always follow the religion as preached by the JINAS.
speaking eating and drinking in lifting removing & putting down things books etc and in attending to the calls of nature The intention is not to hurt life.
Then he practices control of three restraints - Guptis of mind, speech and body, keeping silent and immobile for a length of time.
Strict observance of vows helps the Monk to liberate himself from the bondage of transmigration and to attain Moksha - Salvation, he must purify his soul of the karmic matter by which it is invaded.
His preoccupation is twofold: to reject the karmas which have previously accumulated and have not yet ripened and to put a stop to the influx, of new karmas.
Duties
A Monk has six essential duties:
Pratikaman Consists of retrospection, introspection, confession and repentance and making penance for them. Pratyakyana determination of acting according to saintly status and code in conduct. Stuti Adoration, recitation and contemplation of divine charachteristic of twenty four Tirthankaras Vandana Obeisance to arhant (tirthankaras), siddha (liberated souls) and gurus (teachers). Samayika Meditation upon one's soul, its attributes, and modes to accomplish a state of equanimity Kayotsarga
That is practicing complete bodily abandonment for some time daily, whereby he tries to relinquish all the sense of attachment to the body and things connected with it.
Virtues
He cultivates and observes ten virtues, namely:
forgiveness humility straightforwardness truth-fullness greediness self-control mortification of flesh renunciation detachment continence
Restrictions
All Jain monks and nuns go barefoot, and use no vehicle. The rules which have references to a monk's food are numerous and strict. He must not take food specially prepared for him, he eats only in daylight, he fasts often, and he may not hoard food.
In addition, to observing the restrictions called for by the Mahavratas, Jain Monks ordinarily perform certain voluntary austerities - Tapas intended to aid their spiritual progress. Twelve such practices are considered useful; of these six are 'external' and six 'internal'.
Goal
Depending upon observance, the soul passes through fourteen stages of spiritual development. So far Karma is attached to the soul, it has got to go through the cycle of birth and death. The goal of Monkshood is absolute freedom from Karmas. Once it is achieved the soul is permanently in a happy and blissful state, with omniscient and omnipotent powers. To achieve liberation, even a Monk, may have to go through many births and deaths and there are no short cuts.
2. LAY JAIN MEN AND WOMEN
Introduction
Restraints
Vows Six Daily Duties
Introduction
The aim of Jain ethics is so to organize the combined activity of a society that its individuals may have the greatest possible number of facilities for attaining Moksha or Nirvana, i.e. perfect peace and bliss of the soul. The Jain discipline is hard. The ethics are simple. Scriptures have prescribed eleven stages of spiritual progress for a layman and also precise vows and conduct to achieve it.
The first stage of Jain layman's life is that of intelligent and well reasoned faith in Jainism; and the second is when he takes a vow not to destroy any kind of life, not to lie, not to steal or take anything dishonestly, not to have illicit sexual activity, to limit his possessions and to give charity in the way of knowledge, medicine, comfort and food.
The conduct for laity has been described systematically in Shravakacara texts. It is based on the principle of non-violence not only physical but also by speech and thought, to all living being from the lowest to the highest form of life, whether it is with one sense, two senses, three senses, four senses, five senses and five senses with brain like human beings.
It means that as far a humanly possible, Jains will avoid killing or harming even the tiniest creatures.
Restraints
Jains by birth or by conviction observe, as far as possible, following basic restraints and vows for spiritual progress of their souls.
Basic Restraints (Mulgunas):
- Abstinence from taking meat, including fish, eggs and other animal products except milk and milk products;
- Abstinence from drinking wine and other spiritual liquors;
- Refraining from eating honey squeezed out of live honeycombs;
- Injury to other living beings
- Abstinence from eating the fruits of certain trees like the Banyan, Pipal and fig etc and root vegetables e.g. patatoes, carrots, onions, garlic etc. as they contain the potential of life or life present in micro-organisms.
- Theft including robbery, cheating and misappropriation
- Unlawful sexual relations
- Acquisition of material possessions
- Abstinence from indulgence in gambling, prostitution, adultery and sport (hunting animals and birds), .
Certain trades such as brewing, fishing, butchering and dealing in the commodities of trades where violence in involved are prohibited for Jains.
A true Jain will do nothing to hurt the feelings of another person. Jain ethics are meant for all persons in every walk of life. "Do your duty and do it as humanely as possible" is the primary precept of Jainism in brief. Any violence absolutely unavoidable in the execution of one's duties e.g. as a patriotic warrior, or a guardian of the members of the society is not forbidden by Jain ethics.
Vows
Twelve vows prescribed for a layman is broken down into three categories:
Category 1: The Five Anuvratas - limited or restricted vows
Ahimsavrata: Refraining from causing injury to living beings with more than one sense faculty Satyavrata: Refraining from false speech. Asteyavrata: Refraining from theft Brahmavrata: Refraining from illicit sexual activities. Aparigrahavrata: Limiting one's possessions. Category 2: The three Gunavratas - vows that strenghten the Anuvratas.
Digvrata: Restricting one's activities to a specific area in any given direction. Bhogopabhogavrata: Restricting the objects of one's enjoyment (items of food, clothing, etc.) Anarthadandavrata: Refraining from all "unwholesome" activities (Hunting, gambling and so forth) Category 3: The four Siksavratas - vows of spiritual discipline
Samayikavrata Attainment of equanimity through meditation. Desavakasikavrata Further restriction on the area defined by Digvrata Posadhopavasavrata Fasting on certain holy days each month Danavrata Performing "charity" - offering food, residence, medicine and books to medicants and others
Six Daily Duties
The six daily duties of a lay Jain person are:
- Devpuja - worship of the Tirthankaras.
- Guru - Upasti (vandana) - venerating and listening to the Gurus.
- Svadhyaya - study of good books, particularly scriptures.
- Samyama - self-control (including observance of mulagunas, the anuvratas, the gunavratas, and the first siksavrata, SAMAYIKA and PRATIKRAMANA, expiation of transgressions).
- Tapas austerities (especially fasting on holidays).
- Dana - charity (provision of food and other requirements of the medicants and help to the needy and poor).
3. THE CONCEPT OF GOD AND THE DESTINY OF THE SOUL IN JAINISM
Introduction
What is God in Jainism?
Aim of the Jain Life Jain Philosophy
Introduction
Jainism is perhaps the oldest religion that developed in India Subcontinent. It is believed that its culture, which professes the tenets of non-violence and truth, refraining on accumulation of possessions, existed in India before the advent of Aryans, who believed in Vedic religion.
Jain culture was known as ascetic Shraman tradition, while Vedic religion as Brahamanic tradition – Modern Hinduism.
What is God in Jainism?
It is believed that in every half-cycle of time in the universe, twenty-four Tirthankaras or Prophets (also known as Jina) revive the philosophy and show the path for permanent happiness and bliss in language which living beings can understand.
The focal point of a Jain Temple is an image or images of one or more of the twenty-four Tirthankars. The image is conventionally represented seated or standing, calm and detached, worshipped as God.
God, according to Jain belief, is perfectly happy soul with infinite capacities for activities, a pure and perfect soul without any material body, a being that cannot perish or become degenerate.
Jains do not believe in God as creator and ruler, but believe:
That every soul has existed from eternity And from eternity souls have ever been emerging from the ordinary embodied worldly condition in the pure liberated condition, And will continue to do so for ever, but they will never come down from this condition of God-hood to the condition of souls in ordinary embodied states. From all eternity, the ordinary soul has been indulging in the false attachment and aversion to other things, ignorant of its nature, and by reason of this indulgence it is never at ease. Upon the abandonment of this attachment and aversion the soul becomes calm and tranquil and when completely free from the influence of these unnatural activities, the soul lives its natural life and becomes all-knowing, permanently happy and immortal. In short it becomes God.
Jain worship images in the temple or meditate on them, not for asking any worldly favours, but to follow their examples so that one day their own souls becomes liberated and purified, achieve Moksa – “The State of Permanent Happiness and bliss”.
The Tirthankar is not a creator or ruler. Neither does the Tirthankar answer requests or control the affairs of the world. The prayers and meditation of the devotee are directed to admiration and praise of the objects of his or her devotions, and to the noble aim of emulating the Tirthankar’s virtues and spiritual life.
In short Jain’s concept of God is that of purified, omniscient, happy, blissful, all-powerful and eternal perfect being, who neither creates other things or beings, nor rewards, nor punishes.
The first Tirthankar, Rsabhnath, lived thousands of centuries back and the last, Mahavira, who was thirty year older than Buddha (founder of Buddhism) preached his teachings, more than 2500 years ago.
Mahavira showed a path to liberation of the soul from the cycle of reincarnation, of birth and death, through spiritual training, austerity, the control of passions and a noble ethical code centring on Ahimsa (total harmlessness to every living being).
Aim of the Jain Life The aim of Jain way of life is to purify soul from its attachment to the Karmas and achieve Moksha, a state of permanent happiness, bliss and self-realisation.
Moksha is the state from which the soul, which has removed the bondage of its deeds, does not have to go through the cycles of birth and death. The teachings of Jainism lead us to happiness which is permanent, self generated which comes from within, not dependant upon external materials and which produces peace and tranquillity of mind, as opposed to sensual pleasures which are temporary, dependant upon external things and which produce wavering and unsatisfied mind.
To explain what happens to us when we die one has to understand some aspects of Jain Philosophy.
Jain Philosophy Everything in the Universe is either living or non-living aka jiva or ajiva.
Jiva or souls could be either liberated or embodied. Ajiva or non-living things could either be rupi (with form) or arupi (formless). Non-living things with form are called pudgala or matter.
· It has primary characteristics of touch, taste, smell and colour and can be divided into a number of subtle sub-divisions smallest being paramanu (sub atom) formless non-living beings like:
o Dharma (motion),
o Adharma (Rest),
o Akasa (Space) and
o Kala (time) which cannot be experienced by sense organs, while Pudgala can be experienced.
The Universe consists of matter and spirit (soul) and though they are found in combination to a large extent, they are distinct.
Conciousness is the attribute of the soul, while the function of matter is to provide a body for the soul to inhabit, to form the organs of speech, mind and respiration and to contribute pleasure, suffering, life and death of living beings.
· The Dharma (medium of motion) assists the motion of souls.
· Adharma (medium of rest) assist rest of matter.
· Akasa (space) provides accommodation.
· Kala (time) assists substances in their continuity of being (through gradual changes) in their modifications, in their movements and their priority or non-priority in time.
The destiny of the soul is decided by the fine subatomic particles attracted to the soul by its action or deeds (Karma).
Whatever we do, whatever we speak, whatever we think, and whichever manner these activities are done, attract different Karmic particles in intensity, quality and quantity.
If these Karmic particles are mild in character, they are dissociated from the soul by feeling sorry or asking for forgiveness.
If they are strong in intensity and character, they remain attached to the soul, till they get ripened, which may happen in short time or after thousand of years.
High intensity Karmic particles are removed by experiencing their effects, but low intensity ones can be removed by austerity and living a noble life.
Karmas are like bank balance. If they are good (merit), one enjoys their fruition till they are exhausted. If they are bed (demerit), one suffers from misery.
Jain scripture have described different kind of Karmas in details and have explained the cause of happiness, misery and apparent inequality of this world. If some person is doing bad deeds, still enjoying a good life (of material wealth), it is due to fruition of good Karmas in past lives, but his soul is collecting demerit because of bad deeds and he will have to suffer its effect in future. When all the Karmas are shedd, the soul is purified and remains in its natural blissful state.
Until liberated, the destiny of living beings to constant transition from one physical body to another, a recurring cycle of birth and death and rebirth. We have all of us passed through countless lives in the past, and we face countless more lives in the future.
The soul (jiva) is the one unchanging element of living beings. It may be embodied in any of four broad categories of existence, as heavenly being, human, in animal or plant form, or as a denizen of the hells. The type of being in which the soul is reborn, the shape, form, colour longevity etc, of the body it occupies depends upon its Karma.
When we die the soul rises and occupies a body which is formed by fusion of Pudgala or matter particles and which grows with the help of the soul, while corpse, which is made of matter gradually, disintegrates in Pudgala. These Pudgala may from the body of other soul.
In conclusion when one dies, depending upon its Karma the Jiva (soul) takes birth in the uterus, it may be umbilical (with a sac covering), incubatory (from an egg) or umbilical without sac covering, or it takes birth of celestial or hellish beings in special beds.
The body is formed from Pudgala (matter) and the longevity, the happiness or misery are experienced according to the attachment of Karma. It may be liberated and can attain perfection and permanent happiness and bliss by annulling the previous Karma by calm and patient endurance of their effects and simultaneously warding off fresh Karma by the attitude of dispassion and the contemplation of their true nature. When the soul eliminates all the Karmas, it achieves its final pure state, Moksha or Nirvana, the state of Siddha. The Siddha is completely detached from the affairs of the universe, abiding in a state of eternal calm, bliss and total knowledge. Numbered among the Siddha are the Tirthankars (whom Jains worship as Gods), who in their last worldly lives attained omniscience, taught the people the path of liberation, and finally passed to the bliss of Moksa.
4. Fourteen Auspicious Dreams of Mother Trishala
Queen Trishala, mother of Lord Mahavir at midnight saw fourteen beautiful and auspicious dreams after conception.
They were:
1. Elephant
2. Bull
3. Lion
4. Goddess Laxmi
5. Garland of Flowers
6. Full Moon
7. Sun
8. Large Flag
9. Silver Urn
10. Lotus-Lake
11. Milky-Sea
12. Celestial Air-plane
13. Heap of Gems
14. Smokeless Fire
1. Elephant
The first dream Queen Trishala saw was of an elephant. She saw a big, tall, and impetuous elephant. It had two pairs of tusks.
The color of the elephant was white and its whiteness was superior to the color of marble. It was an auspicious elephant, and was endowed with all the desirable marks of excellence.
This dream indicates that her son will guide the spiritual chariot, and save human beings from misery, greed, and attraction of life.
2. Bull
The second dream Queen Trishala saw was of a bull. The color of the bull was also white, but it was brighter than white lotuses. It glowed with beauty and radiated a light all around. It was noble, grand, and had a majestic hump. It had fine, bright, and soft hair on his body. Its horns were superb and sharply-pointed.
This dream indicates that her son will be a spiritual teacher of great ascetics, kings, and other great personalities.
3. Lion
The third dream Queen Trishala saw was of a magnificent lion. Its claws were beautiful and well-poised. The lion had a large
well-rounded head and extremely sharp teeth. Its lips were perfect, its color was red, and its eyes were sharp and glowing.
Its tail was impressively long and well-shaped. Queen Trishala saw this lion descending towards her and entering her mouth.
This dream indicates that her son will be as powerful and strong as a lion. He will be fearless, almighty, and capable of ruling over
the world.
4. Goddess Laxmi
The fourth dream Queen Trishala saw was of the Goddess Laxmi, the Goddess of wealth, prosperity and power. She was seated at the top
of mountain Himalaya. Her feet had a sheen of golden turtle. She had a delicate and soft fingers. Her black hair was tiny, soft, and delicate. She wore rows of pearls interlaced with emeralds and a garland of gold. A pair of earring hung over her shoulders with dazzling beauty. She held a pair of bright lotuses.
This dream indicates that her son will attain great wealth, power, prosperity.
5. Garland of Flowers
The fifth dream Queen Trishala saw was of a celestial garland of flowers descending from the sky. It smelled of mixed fragrances of different flowers. The whole universe was filled with fragrance. The flowers were white and woven into the garland. They bloomed during all different seasons. A swarm of bees flocked to it and they made a humming sound around the region.
This dream indicates that the fragrance of her son's preaching will spread over the entire universe.
6. Full Moon
The sixth dream queen Trishala saw was of a full moon. It presented an auspicious sight. The moon was at its full glory. It awoke the lilies to bloom fully. It was bright like a well
polished mirror. The moon radiated whiteness like a swan. It inspired the oceans to surge skyward. The beautiful moon looked like a radiant beauty-mark in the sky.
This dream indicates that her son will have a great physical structure, and be pleasing to all living beings of the universe.
7. Sun
The seventh dream Queen Trishala saw was of a huge disc of sun. The sun was shining, and destroying darkness. It was red like the
flame of the forest. Lotuses bloomed at its touch. The sun is the lamp of the sky and the lord of planets. The sun rose and an put to end the evil activities of the creatures who thrive at night.
This dream indicates that the teaching of her son will destroy anger, greed, ego, lust, pride, etc. from the life of the people.
8. Large Flag
The eighth dream Queen Trishala saw was of a very large flag flying on a golden stick. The flag fluttered softly and auspiciously in the gentle breeze. It attracted the eyes of all. Peacock feathers decorated its crown. A radiant white lion was on it.
This dream indicates that her son will be great, noble, and a well respected leader of the family.
9. Silver Urn
The ninth dream Queen Trishala saw was of a silver urn (kalash) full of crystal-clear water. It was a magnificent, beautiful, and bright pot. It shone like gold and was a joy to behold. It was garlanded with strings of lotuses and other flowers. The pot was holy and untouched by anything sinful.
This dream indicates that her son will be perfect in all virtues.
10. Lotus-Lake
The tenth dream Queen Trishala saw was of a lotus lake (padma-sagar). Thousands of lotuses were floating on the lake which opened at the touch of the sun's rays. The lotuses imparted a sweet fragrance. There were swarms of fish in the lake. Its water glowed like flames of fire. The lily-leaves were floating on the water.
This dream indicates that her son will help to liberate the human beings who are tangled in the cycle of birth, death, and misery.
11. Milky-sea
The eleventh dream Queen Trishala saw was of a milky sea. Its water swelled out in all directions, rising to great heights with turbulent motions. Winds blew and created waves. A great commotion was created in the sea by huge sea animals. Great rivers fell into the sea, producing huge whirlpools.
This dream indicates that her son will navigate through life on an ocean of birth, death, and misery leading to Moksha or liberation.
12. Celestial air-plane
The twelfth dream Queen Trishala saw was of a celestial airplane. The airplane had eight thousands magnificent gold pillars studded with gems. The plane was framed with sheets of gold and garlands of pearls. It was decorated with rows of murals depicting bulls, horses, men, crocodiles, birds, children, deers, elephants, wild animals, and lotus flowers. The plane resounded with celestial music. It was saturated with an intoxicating aroma of incense fumes. It was illuminated with a bright silvery light.
This dream indicates that all Gods and Goddesses in heaven will respect and salute to his spiritual teaching and will obey him.
13. Heap of Gems
The thirteenth dream Queen Trishala saw was of a great heap of gems, as high as Mount Meru. There were gems and precious stones of all types and kinds. These gems were heaped over the earth and they illuminated the entire sky.
This dream indicates that her son will have infinite virtues and wisdom.
14. Smokeless Fire
The fourteenth dream queen Trishala saw was of a smokeless fire. The fire burned with great intensity and emitted a radiant glow. Great quantities of pure ghee and honey were being poured on the fire. It burned with numerous flames.
This dream indicates that the wisdom of her son will excel the wisdom of all other great people.
After having such fourteen wonderful dreams, Queen Trishala woke up. Her dreams filled her with wonder. She never had such dreams before. She narrated her dreams to King Siddharth. The king called the soothsayers for the interpretation of dreams and they unanimously said, "Sir, her Highness will be blessed with a noble son. The dream augur the vast spiritual realm, the child shall command. Her Highness will become the Universal Mother."
After nine months and fourteen days, Queen Trishala delivered a baby boy. The boy was named Vardhaman meaning ever increasing.
Immediately after the birth of prince Vardhaman, Indra, the King of Heaven, arrived with other gods and goddesses. He hypnotized the whole city including mother Trishala and King Siddharth.
He took baby Vardhaman to Mount Meru and bathed him. He proclaimed peace and harmony by reciting Bruhat Shanti during the first bathing ceremony of the new born Tirthankara.
After renunciation and realization of Absolute Self Knowledge, Prince Vardhaman became Lord Mahavir, the twenty fourth and the last Tirthankara of Jain religion.
5. Meaning Of Ashta Prakari Puja
Generally Jains use the following eight items to perform puja of a Tirthankara in the temple. Symbolically each item represents a specific religious virtue and one should reflect on it while performing puja.
1. Jala Puja: Water
2. Chandan Puja: Sandal-wood
3. Pushpa Puja: Flower
4. Dhup Puja: Incense
5. Dipak Puja: Candle
6. Akshat Puja: Rice
7. Naivedya Puja: Sweet food
8. Fal Puja: Fruit
1. Jala Puja: (Water)
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Water symbolizes the ocean. Every living being continuously travels through life's ocean of birth, death, and misery. This puja reminds that one should live his life with honesty,
truthfulness, love, and compassion towards all living beings. This way one will be able to cross life's ocean and attain liberation (Moksha). This is known as samyak-darshana, samyak-jnana, and samyak-charitrya in the Jain religion.
2. Chandan Puja: (Sandal-wood)
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Chandan symbolizes knowledge (jnana). By doing this puja, one should thrive for right knowledge. Jainism believes that the path of knowledge is the main path to attain Moksha or liberation. Bhakti or devotion helps in the early stages of one's effort for
liberation.
3. Pushpa Puja: (Flower)
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The flower symbolizes conduct. Our conduct should be like a flower, which provides fragrance and beauty to all living beings without discrimination. We should live our life like flowers full of love and compassion towards all living beings.
4. Dhup Puja: (Incense)
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Dhup symbolizes monkhood life. While burning itself, incense provides fragrance to others. Similarly, true monks and nuns spend their entire life selflessly for the benefit of all living beings. This puja reminds that one should thrive for a ascetic life.
5. Dipak Puja: (Candle)
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The flame of dipak represents a pure consciousness, i.e. a soul without any bondage of a karma or a liberated soul. In Jainism, such a soul is called a Siddha or God. The ultimate goal of every living being is to become liberated. By doing this puja one should thrive to follow five great vows; non-violence, truthfulness, non-stealing, chastity, and non-possession. Ultimately these vows will lead to liberation.
6. Akshat Puja: (Rice)
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Rice is a kind of grain which is nonfertile. One cannot grow rice plants by seeding rice. Symbolically, it means that rice is the last birth. By doing this puja one should thrive to put all the efforts in life in such a way that this life becomes one's last life, and after the end of this life one will not be reborn again.
7. Naivedya Puja: (Sweet food)
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Naivedya symbolizes tasty food. By doing this puja, one should thrive to reduce or eliminate attachment to tasty food. Healthy food is essential for survival, however one should not live for tasty food. Ultimate aim in one's life is to attain a life where no food is essential for survival. That is the life of a liberated soul who lives in Moksha for ever in ultimate blissful state.
8. Fal Puja: (Fruit)
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Fruit is a symbol of Moksha or liberation. If we live our life without any attachment to worldly affairs, continue to perform our duty without any expectation and reward, be a witness to all the incidents that occur surrounding us, truly follow monkhood life, and have a love and compassion to all living beings, we will attain the fruit of liberation. This is the last puja symbolizing the ultimate achievement of our life.
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6. Five Bodies and Eight Vargnas
A liberated soul does not have a material body, mind, speech, and does not breathe. The soul is totally free from all karmas. It merely exists in Moksha in the permanent blissful state.
As far as a worldly soul is concerned it possesses a material body along with some other types of bodies. These bodies are made up from different types of varganas (matters). Jainism explains that eight types of vargana exist in the universe. Every space in the universe is filled with these vargana. When five of the eight vargana when attach to the worldly soul they create five different bodies. The remaining three vargana provide three different functions to the material body.
The eight Vargnas (matters) are:
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Audaric vargana - creates the physical body of the living being
Tejas vargana - creates the Tejas body to the living being which provides heat and digestion power to the audaric body.
Karman vargana - creates Karmic or Causal body
Aharac vargana - creates Aharac body, which is very small in size and is possessed by some unique soul
Vaikriya vargana - creates Vaikriya body, which can be converted into very small or large in size
Breathing vargana- provides breathing
Mind vargana - provides mind for thinking
Speech vargana - provides speech
The five bodies are:
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Audaric body -
The body that we see from the outside (Bahya Sthula Sharira) is called Audaric body. It is made up of Audaric vargna. A person can not be liberated without the help of this body. Hence it is the most important body of the human being. At the time of death, the soul leaves this body behind.
Tejas body -
This body is made up of Tejas vargna. This body is responsible for digestion, heat, etc. in the Audaric body. At the time of death, it accompanies the soul and helps to create a new Audaric body for the soul.
Karmic/Causal Body (Karmana Sharira)
The karmic matter that covers the soul is called karmic body. It changes every moment because new karma is continuously attached to the soul due to activities of body, mind, and speech. At the time of death, the soul is accompanied by this body for the next birth. It leaves the present physical (Audaric) body behind. The karmic body along with tejas body
forms the basis of the other newly produced audaric body. It also provides the fruits of living being's past action when due.
Aharac body -
This body is possessed by some special souls. Aharac body is very small in size. These souls put on this body to travel far distant places. Sometimes monks who possess this body can
travel to the other part of the universe (ex. Mahavideha Kshetra) to visit a Tirthankara to remove their doubts about soul, karma etc.
It is said that Achaurya Shri Kunda Kunda possessed Aharac body. With this body he visited Shri Srimandhar Swami, the present Tirthankara of the Mahavideha Kshetra. He removed his doubt about soul and matter substances.
Vaikriya body -
This body can be obtained by human being by practicing yoga, meditation, etc. With this body one can transform his body into a very small or a large size. The heavenly beings and hellish beings possess this body by birth.
All worldly souls possess three bodies (Audaric, Tejas, and Karmic) and some unique soul may possess additional one or two bodies.
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