Compendium of Jainism PDF 2024 JAINA Education Series

Compendium of Jainism Jain Academic Bowl Manual of 2024 JAINA Education Series: JES-904 5th Edition – Oct 2024 Jain Non-Sectarian Temple Concept Digambar Arhat Siddha Liberated Shwetambar Arhat Murti Murti Murti Compiled by Jain Academic Bowl Committee JAINA Education Committee Federation of Jain Associations in North America JAINA Education Series Books Serial # Level Age Name JES-101 Level-1 5-9 Jain Activity Book JES-102 Level-1 5-9 Jainism I - Basics of Jainism JES-103 Level-1 5-9 Jain Alphabet JES-104 Level-1 5-9 Jain Moral Skits JES-105 Level-1 5-9 Being a Jain 24/7 – Journey towards a Happy and Peaceful Life JES-106 Level-1 5-9 My Jain Values Journal JES-202 Level-2 10-12 Jain Story Book (English) JES-202G Level-2 10-12 Jain Story Book (Gujarati) JES-203 Level-2 10-12 First Step to Jainism JES-203Q Level-2 10-12 First Step in Jainism Workbook JES-302 Level-3 13-15 Jain Philosophy and Practice I JES-401 Level-4 16 up Jain Philosophy and Practice II JES-901 Reference All Jainism and Spiritual Awakening JES-902G Reference All જૈન દર્શન અને આચારની સરળ સમજ JES-904 Reference All Compendium of Jainism for JAB JES-906 Reference All JES 906 Jain Academic Bowl Past Q and A (Softcopy only) JES-911 Reference All Essence of World Religions JES-921 Reference All The Book of Compassion (English) JES-921G Reference All The Book of Compassion (Gujarati) JES-921H Reference All The Book of Compassion (Hindi) JES-931 Reference All English Pratikraman JES-933 Reference All Jain Puja Book - Ashta Prakäri Puja, Dreams, and Shanti Kalash JES-941 Reference All Pratikraman Sutra Book JES-981 Reference All Ashtäpad Maha-Tirth Book of New York Jain Center -B- Compendium of Jainism Jain Academic Bowl Manual of 2024 JAINA Education Series: JES-904 5th Edition – OCT 2024 ISBN (10 digit): 1-59406-066-5 ISBN (13 digit): 978-1-59406-066-3 This book has NO copyright for Personal and Private Use. Please use the religious material respectfully. Compiled by Jain Academic Bowl Committee JAINA Education Committee Federation of Jain Associations in North America We are interested in your comments. Email: [email protected], [email protected], [email protected] Ph: 919-859-4994, 401-400-2030 Visit: https://jainelibrary.org/ https://jab.jaina.org Compiled by: Published and distributed by: Jain Academic Bowl Committee Jain Education International Jaina Education Committee 821, E Artesia Blvd., 509 Carriage Woods Circle Carson, CA 90746-1203 USA Cary, NC 27513-6469 USA -C- Dedicated To Young Jains of America (YJA) (www.yja.org) Young Jain Professionals (YJP) and (www.yjponline.org) Jain Päthashälä Teachers of North America (https://jainelibrary.org/) For their continued efforts and commitment in promoting religious awareness, nonviolence, reverence for all life forms, protection of the environment, and a spirit of compassionate interdependence with nature and all living beings. As importantly, for their commitment to the practice of Jainism, consistent with our principles, including vegetarianism and an alcohol/drug free lifestyle. We especially appreciate the efforts of all the Päthashälä Teachers in instilling the basic values of Jainism and promoting principles of non-violence and compassion to all youth and adults. Special thanks to all Jain Vegan and alcohol/drug free youths and adults for inspiring us to see the true connection between our beliefs and our choices. A vegan and alcohol/drug free lifestyle stems from a desire to minimize harm to all animals as well as to our own body, mind, and soul. As a result, one avoids the use of all animal products such as milk, cheese, butter, ghee, ice cream, silk, wool, pearls, leather, meat, fish, chicken, eggs, and refrains from all types of addictive substances such as alcohols and drugs. -D- Acknowledgements The project of compiling, revising, and editing of this book was accomplished by the dedicated group of Young Jains, Päthashälä teachers, scholars, and individuals of North America. The devoted contribution of all these supporters is evident on every page of this book and is gratefully acknowledged. For Compiling, Revising, and Editing of the Compendium of Jainism Book Shweta Daftary Dallas, TX Raj Salecha Los Angeles, CA Harsh and Bhavisha Shroff Chicago, IL Megha Doshi Ashburn, VA Harshita Jain NYC, NY Deshna Doshi NJ Vaarin Shroff Chicago, IL Siddharth Shah Houston, TX Pradip and Darshana Shah Chicago, IL Mukesh Doshi Chicago, IL Hema Ojha Houston, TX Priti Doshi Hanover, NJ Anish Doshi Chicago, IL Anjali Doshi Chicago, IL Charmi Vakharia Monroe, NJ Chintav Shah Somerset, NJ Devang Dedhia Los Angeles, CA Priti Shah Dallas, TX Priyal Gandhi Ashburn, VA Rekha Banker Raleigh, NC Rekha Patel San Jose, CA Shanti Mohnot Pittsburgh, PA Shibani Shah Chicago, IL Shweta Shah Raleigh, NC Vinit Shah Detroit, MI Pravin K. Shah, Chairperson Shweta Daftary, Chairperson JAINA Education Committee JAB Committee -E- The Arhats and Bhagavats (the worthy and venerable ones) of the past, present, and future, all say thus, speak thus, declare thus, explain thus: All breathing, existing, living, sentient creatures should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. Lord Mahävir Ächäränga Sutra (Book 1, Lecture 4, Lesson 1) Translated by H. Jacobi -F- Preface Jai Jinendra, We are living in the age of science and technology. The growth of scientific knowledge and technology has given new dimensions to our life and influenced every field of our life. Science has done a great service to humanity by providing amenities of pleasant living and saved humanity from many miseries and uncertainties of the primitive past. It has also destroyed many superstitions and religious dogmas. However, at the same time it has also uprooted the moral, religious, and cultural values of our society. Most of our traditional religious values and beliefs have been thrown away by this growth and outlook of scientific knowledge. We know much about the atom but not enough about the moral values needed for a meaningful life. Our life is full of excitements, emotional disorders, and conflicts of moral values. It seems that we live in a state of chaos. Thus, we do not only live in the age of science but also the age of anxiety and mental tensions. Today what we need is mental peace, a complete integration into our personality, and integration into the social environment. Jainism can meet this need of our times if we understand its true essence. The Jain philosophy fully advocates limitless power and energy of the human soul and its independence. It bestows full responsibility upon us, and us alone, to attain the highest goal of our lives - infinite bliss. Jainism is a unique religion of self that prescribes a code of conduct for all human beings irrespective of creed, caste, color, and religion. Non-violence (Ahimsä), Non-possession and Non-attachment (Aparigraha), and a Non-absolutistic (Anekäntaväd) viewpoint are fundamental principles of Jainism. If we observe these three principles, peace and harmony can certainly be attained within us as well as in the world. Non-violence is the backbone of Jain philosophy. It is the focal point of Jainism. Rational thinking and rational conduct are auxiliary colors spread on the vast canvas of non-violence. Thus, Jains have presented a deep and vivid study of non- violence. In order to make Jain principles known to the world at large, Jain literature must be widely made available in English. In countries like the USA, Canada, UK, and Africa, where many Jains are settled permanently, children do not have access to Jain literature in English. It is also necessary to publish it in varieties of mediums for the English-speaking people harboring interest in the Jain religion and its scriptures. JAINA Education committee has taken up this task. The current JAINA Education Committee is pleased to present the JAINA Education Series books in English for all ages of students. A great deal of effort has been made in the preparation of this. Much care has also been taken to present Jainism in a non-sectarian way. This book Compendium of Jainism is compiled using all Jain Päthashälä textbooks and reference books of Jaina Education Series. This book will be used in the Jain Academic Bowl competition during JAINA and YJA conventions. Every edition of the JAINA Education Päthashälä books goes through minor/major revisions incorporating suggestions received from various Päthashälä teachers, educators, and students from different centers. The committee members who prepared this material are Jain Päthashälä (Sunday school) teachers and not the Jain scholars. Hence, you may find some errors and certain items may be applicable to one Jain sect and not applicable to other sects of Jainism. Please use the material objectively and provide positive suggestions so that we can easily incorporate them in the future revisions. The pdf file of all Päthashälä books is available from Jain eLibrary website. https://jainelibrary.org/ Many minds, and many blessings, directly and indirectly, have touched this noble project. -G- We sincerely appreciate and thank every person who made this project successful. In compiling this book, we have utilized many sources, and we are grateful to their authors and publishers for using their work liberally. We sincerely appreciate and thank every person and every organization that made this project successful. All material published by the JAINA Education Committee is not a copyrighted material for personal and private use. Please use it respectfully and distribute it on at-cost basis. As always, if you have any suggestions for improvement, please feel free to contact us. In addition, if we have mentioned anything against the teachings of the Tirthankars, we ask for forgiveness. Michchhämi Dukkadam. Thank you and Jai Jinendra. Pravin K. Shah, Chairperson Shweta Daftary, Chairperson JAINA Education Committee JAB Committee “A non-religious person when awake would make others sleep. Therefore, his sleeping is good. A religious person when awake will awaken others. Therefore, his awakening is good.” Lord Mahavir -H- Pronunciation Guide Indian words, especially Sanskrit and Prakrit words, are difficult to write in English language for their exact pronunciation. It is disrespectful to the sutra, to mispronounce any word. To correctly read the language of our scriptures, it is necessary to put diacritical marks on some English vowels & consonants. For simplicity, we have used only one such mark in this manual. Two dots over the letter ‘a’ indicates a long vowel sound. The bold letter in each Sanskrit or Prakrit word given in the table should be pronounced similarly to the bold letter in each English word. Here are some examples to help with the short and long ‘a’ vowel sound: Letter English word Indian word a Ago, Woman Samvar, Tap ä Far, Palm Pramän, Ätmä Additionally, to differentiate the Indian words easily in this manual, they all begin in upper case. It is incorrect to change an Indian word to its plural form by adding ‘s’ at the end. For example, the Indian word ‘ghar’ cannot be ‘ghars’ in plural form. We have kept the Indian word in its original form in most places instead of changing to plural form with an ‘s’ except in certain places such as ‘Tirthankars’ or ‘Sadhus’. Some words may have been spelt differently during its English translation for better readability. We suggest that if you are not familiar with any Indian word, you should ask a knowledgeable person about it for its proper pronunciation. If there are any words in this manual that are misprinted due to our ignorance or unintentionally, we ask for your forgiveness. Michchhämi Dukkadam. -I- Table of Contents SECTION A. INTRODUCTION.................................................................................................. 1 A.1. Jain Prayers.................................................................................................................................... 2 A.1.1. Namaskär Mahämangal Sutra................................................................................................. 2 A.1.2. Mängalik - Chattäri Mangalam : (Divine Refuge Prayer)......................................................... 2 A.1.3. Khämemi Savva Jive: (Universal Forgiveness Prayer)............................................................ 3 A.1.4. Upsargäh Kshayam Yänti: (Reflection on Universal Peace)................................................... 3 A.1.5. Shivmastu Sarva Jagatah: (Reflection on Universal Friendship)............................................. 3 A.1.6. Religious Prayers..................................................................................................................... 4 A.1.7. Sadguru prayers: (Reflection on True Teacher)...................................................................... 6 A.2. Dharma: Religion............................................................................................................................ 8 A.2.1. Introduction............................................................................................................................... 8 A.2.2. What is Religion?..................................................................................................................... 8 A.2.3. Understanding Jainism........................................................................................................... 10 A.2.4. Why Do We Pray?.................................................................................................................. 10 SECTION B. PHILOSOPHY.....................................................................................................12 B.1. Introduction to Jainism................................................................................................................ 13 B.1.1. What is Jainism?.................................................................................................................... 13 B.1.2. Major Beliefs of Jainism......................................................................................................... 14 B.1.3. Main Principles / Tenets of Jainism........................................................................................ 14 B.1.4. Karma Theory (Law of Cause & Effect)................................................................................. 15 B.1.5. Texts / Scriptures................................................................................................................... 15 B.2. Panch Parameshthi...................................................................................................................... 16 B.2.1. Namaskär Mantra................................................................................................................... 16 B.2.2. Arihant.................................................................................................................................... 17 B.2.3. Siddha.................................................................................................................................... 22 B.2.4. Ächärya.................................................................................................................................. 23 B.2.5. Upädhyäy............................................................................................................................... 27 B.2.6. Sädhu and Sädhvi.................................................................................................................. 27 B.3. Jain Path of Liberation: Ratna-trayi........................................................................................... 30 B.3.1. Ätmä (Soul)............................................................................................................................ 30 B.3.2. Samyag Darshan (Right Perception or Faith)........................................................................ 31 B.3.3. Samyag Jnän (Right Knowledge)........................................................................................... 32 B.3.4. Samyak Chäritra (Right Conduct).......................................................................................... 32 B.4. Shad Dravya I: Jiva...................................................................................................................... 35 B.4.1. Jain Reality............................................................................................................................. 35 B.4.2. Shad Dravya (Six Universal Substances).............................................................................. 35 B.4.3. Jiva (Soul or Living being)...................................................................................................... 36 B.4.4. Classification of Jiva............................................................................................................... 37 B.4.5. Paryäpti (Power) and Prän (Vitality)....................................................................................... 40 B.4.6. Four Realms........................................................................................................................... 42 B.4.7. Summary - Jiva (Soul or Living being)................................................................................... 43 -J- B.5. Shad Dravya II: Ajiva.................................................................................................................... 45 B.5.1. Ajiva (Non-living Substances)................................................................................................ 45 B.5.2. Classification of Ajiva............................................................................................................. 45 B.6. Nav Tattva Part I: Introduction, Äsrav, Bandh.......................................................................... 52 B.6.1. Introduction............................................................................................................................. 52 B.6.2. Jiva (Living Beings)................................................................................................................ 53 B.6.3. Ajiva (Non-living beings)........................................................................................................ 53 B.6.4. Punya and Päp (Good Deeds and Bad Deeds)..................................................................... 53 B.6.5. Äsrav and Bandh (Inflow of Karma and Bondage of Karma)................................................. 55 B.6.6. Äsrav (Inflow of Karma).......................................................................................................... 55 B.6.7. Bandh (Characteristics and Process of the Bondage)........................................................... 56 B.6.8. Four Characteristics of Bondage............................................................................................ 57 B.6.9. Summary of Bandh................................................................................................................. 58 B.7. Nav Tattva Part II: Punya and Päp.............................................................................................. 60 B.7.1. Introduction............................................................................................................................. 60 B.7.2. Punya (Virtuous or Wholesome)............................................................................................ 60 B.7.3. Päp (Non-virtuous or Sinful)................................................................................................... 63 B.7.4. Four-Fold Combinations of Punya and Päp........................................................................... 71 B.7.5. Summary - Punya and Päp.................................................................................................... 73 B.8. Nav Tattva Part III: Samvar, Nirjarä, and Moksh....................................................................... 76 B.8.1. Introduction............................................................................................................................. 76 B.8.2. Samvar (Stoppage of the influx of Karma)............................................................................. 76 B.8.3. Nirjarä (Partial Eradication of Accumulated Karma).............................................................. 79 B.8.4. Moksh (Total Liberation from Karma)..................................................................................... 84 B.8.5. Summary - Samvar, Nirjarä, and Moksh................................................................................ 84 B.9. Karma Theory............................................................................................................................... 89 B.9.1. Introduction............................................................................................................................. 89 B.9.2. Classification of Karma.......................................................................................................... 90 B.9.3. Relationship among Ghäti, Aghäti, Punya (Shubh) and Päp (Ashubh) Karma..................... 97 B.9.4. Practical Aspects of Punya Karma and Päp Karma............................................................... 99 B.9.5. Summary – Karma Theory................................................................................................... 100 B.9.6. Theory of Karma: Q & A....................................................................................................... 100 SECTION C. CONDUCT.........................................................................................................106 C.1. Jain Ascetics: Sädhu and Sädhvi............................................................................................. 107 C.1.1. Introduction.......................................................................................................................... 107 C.1.2. Mahävrat (Major Vows)........................................................................................................ 107 C.1.3. Rules of Conduct for Specific Activities............................................................................... 108 C.1.4. Conferring a Title.................................................................................................................. 109 C.1.5. Summary - Jain Ascetics: Sädhu and Sädhvi...................................................................... 110 C.2. Jain Laypeople: Shrävak and Shrävikä.................................................................................... 111 C.2.1. Introduction.......................................................................................................................... 111 C.2.2. Vrat For Shrävak and Shrävikä (Twelve Vows of Laity)...................................................... 111 C.2.3. Sanlekhanä Vrat (Peaceful Death)...................................................................................... 117 -K- C.2.4. Summary - Jain Laypeople: Shrävak and Shrävikä............................................................. 117 C.3. Bhävanä (Reflections)................................................................................................................ 119 C.3.1. Introduction.......................................................................................................................... 119 C.3.2. Twelve Main Bhävanä.......................................................................................................... 119 C.3.3. Four Auxiliary Bhävanä (Compassionate Reflections)........................................................ 122 C.3.4. Summary - Bhävanä (Reflections)....................................................................................... 123 C.4. Leshyä (State of Mind)............................................................................................................... 124 C.4.1. Introduction.......................................................................................................................... 124 C.4.2. Classification of Leshyäs..................................................................................................... 124 C.5. Jain Ethics and the Environment............................................................................................. 126 C.5.1. Jain Ethics............................................................................................................................ 126 C.5.2. Three Cardinal Principles of Conduct.................................................................................. 126 C.5.3. Survival of Life vs Ethical Living........................................................................................... 128 C.5.4. Ethical Living and Dairy Products........................................................................................ 128 C.5.5. Jainism and the Environment: What does Jainism teach about ecology?........................... 129 C.5.6. Summary and Recommendations: Jain Ethics and the Environment.................................. 132 C.5.7. Jain Conduct and its Relevance to Modern Times.............................................................. 133 C.6. Application of Nonviolence....................................................................................................... 134 C.6.1. Introduction.......................................................................................................................... 134 C.6.2. Animal Cruelty and Ecological Impact................................................................................. 135 C.6.3. Ecological Impact of Non-vegetarianism.............................................................................. 135 C.6.4. Abstinence from Drinking Alcoholic Beverages................................................................... 136 C.6.5. Refraining from Consumption of Honey............................................................................... 137 C.6.6. Conscious Consumer........................................................................................................... 137 C.6.7. Summary - Application of Nonviolence................................................................................ 141 C.7. Living Values.............................................................................................................................. 142 C.7.1. Introduction.......................................................................................................................... 142 C.7.2. Kshamä (Forgiveness) - Overcomes Anger........................................................................ 142 C.7.3. Vinay (Humility) - Overcomes Ego / Pride........................................................................... 143 C.7.4. Saralatä (Straightforwardness) - Overcomes Deceit........................................................... 144 C.7.5. Santosh (Contentment) - Overcomes Greed....................................................................... 145 C.7.6. Karunä (Compassion).......................................................................................................... 145 C.7.7. Maitri (Friendship)................................................................................................................ 146 C.7.8. The Power of Determination................................................................................................ 147 C.7.9. Self-Reliance........................................................................................................................ 147 SECTION D. RITUALS...........................................................................................................149 D.1. Jain Symbols.............................................................................................................................. 150 D.1.1. Jai Jinendra - Greeting......................................................................................................... 150 D.1.2. Michchhämi Dukkadam - Asking Forgiveness..................................................................... 150 D.1.3. Jinälay - Jain Temple (Deräsar or Mandir).......................................................................... 150 D.1.4. Om....................................................................................................................................... 150 D.1.5. Hrim...................................................................................................................................... 151 D.1.6. Arhum................................................................................................................................... 151 -L- D.1.7. Swastik................................................................................................................................. 151 D.1.8. Tilak...................................................................................................................................... 151 D.1.9. Universal Jain Symbol......................................................................................................... 151 D.1.10. Federation of JAINA Logo.................................................................................................. 152 D.1.11. Ärati.................................................................................................................................... 152 D.1.12. Mangal Deevo.................................................................................................................... 152 D.1.13. Ashta Mangal..................................................................................................................... 152 D.1.14. Mäna-sthambha................................................................................................................. 153 D.2. Tirthankars, Emblems & Dreams.............................................................................................. 154 D.2.1. Länchhan (Emblems or Symbols)........................................................................................ 154 D.2.2. Tirthankars........................................................................................................................... 154 D.2.3. Dreams of a Tirthankar’s Mother......................................................................................... 158 D.3. Going to the Temple & Pujä Rituals......................................................................................... 163 D.3.1. Introduction.......................................................................................................................... 163 D.3.2. Digambar and Shvetämbar Images / Idols.......................................................................... 164 D.3.3. Recommendations............................................................................................................... 164 D.3.4. Shvetämbar Tradition Pujä.................................................................................................. 165 D.3.5. Digambar Tradition Pujä...................................................................................................... 173 D.3.6. Significance and Offering of Pujä......................................................................................... 177 D.3.7. Special Pujä - Shvetämbar Tradition................................................................................... 178 D.3.8. Pujan - Shvetämbar Tradition.............................................................................................. 179 D.3.9. List of various Pujä performed in Digambar Tradition.......................................................... 179 D.4. Six Ävashyak (Six Essential Observances)............................................................................. 180 D.4.1. Introduction.......................................................................................................................... 180 D.4.2. Six Essential Observances of Shvetämbar tradition............................................................ 180 D.4.3. Six Essential Observances of Digambar Tradition.............................................................. 187 D.5. Paryushan and Das Lakshan Parva......................................................................................... 191 D.5.1. Paryushan Mahä Parva....................................................................................................... 191 D.5.2. Das Lakshan Parva.............................................................................................................. 193 D.5.3. Forgiveness Day.................................................................................................................. 197 D.6. Jain Festivals (Parva) and Celebrations.................................................................................. 198 D.6.1. Kalyänak - Auspicious Events.............................................................................................. 198 D.6.2. Mahävir Janma Kalyänak (Mahävir Jayanti)........................................................................ 199 D.6.3. Diwäli.................................................................................................................................... 199 D.6.4. Jnän Panchami (Auspicious day for worshipping Knowledge)............................................ 201 D.6.5. Dev Diwäli or Kärtaki Poonam............................................................................................. 201 D.6.6. Navpad Oli........................................................................................................................... 201 D.6.7. Maun Agiyäras..................................................................................................................... 202 D.6.8. Posh Dashmi........................................................................................................................ 202 D.6.9. Varsitap................................................................................................................................ 202 D.6.10. Akshay-tritiya - Varsitap Pärnä.......................................................................................... 202 D.6.11. Fägun Sud Teras............................................................................................................... 202 D.6.12. Twelve Tithi........................................................................................................................ 203 D.6.13. Chaumäsi Chaudas........................................................................................................... 203 -M- D.6.14. Mastakäbhishek - The Head Anointing Ceremony............................................................ 203 D.7. Jain Temples and Pilgrimage Places....................................................................................... 204 D.7.1. Introduction.......................................................................................................................... 204 D.7.2. Shri Pälitänä Tirtha............................................................................................................... 204 D.7.3. Shri Shankheshwar Tirtha.................................................................................................... 205 D.7.4. Shri Tärangä Tirtha.............................................................................................................. 206 D.7.5. Shri Äbu Delwädä Tirtha...................................................................................................... 206 D.7.6. Shri Ranakpur Tirtha............................................................................................................ 207 D.7.7. Shri Shravanbelgola Tirtha.................................................................................................. 208 D.7.8. Shri Ayodhyä Tirtha.............................................................................................................. 208 D.7.9. Shri Hastinäpur Tirtha.......................................................................................................... 209 D.7.10. Shri Sametshikhar Tirtha................................................................................................... 209 D.7.11. Shri Päväpuri Tirtha........................................................................................................... 210 D.7.12. Shri Girnär Tirtha................................................................................................................ 211 D.7.13. Summary............................................................................................................................ 211 D.8. Yaksha and Yakshini.................................................................................................................. 212 D.8.1. Chakreshwari Devi............................................................................................................... 212 D.8.2. Ambikä Devi......................................................................................................................... 213 D.8.3. Padmävati Devi.................................................................................................................... 213 D.8.4. Saraswati Devi..................................................................................................................... 213 D.8.5. Lakshmi Devi........................................................................................................................ 213 D.8.6. Mänibhadra Vir..................................................................................................................... 213 D.8.7. Ghantäkarna Vir................................................................................................................... 213 D.8.8. Näkodä Bhairava.................................................................................................................. 213 D.8.9. Bhomiyäji.............................................................................................................................. 213 SECTION E. TIRTHANKAR STORIES...................................................................................214 E.1. Bhagawän Mahävir..................................................................................................................... 215 E.1.1. Previous Lives...................................................................................................................... 215 E.1.2. Birth and Childhood.............................................................................................................. 215 E.1.3. Renunciation........................................................................................................................ 216 E.2. Bhagawän Pärshvanäth............................................................................................................. 221 E.3. Bhagawän Neminäth.................................................................................................................. 223 E.4. Bhagawän Mallinäth................................................................................................................... 225 E.5. Bhagawän Rishabhadev............................................................................................................ 228 SECTION F. GANADHARS & ÄCHÄRYAS STORIES...........................................................230 F.1. Ganadhar Gautam-swämi.......................................................................................................... 231 F.1.1. Somil’s Yajna........................................................................................................................ 231 F.1.2. Änand Shrävak’s Clairvoyance Knowledge......................................................................... 232 F.1.3. Offering Food to 1500 Hermits............................................................................................. 232 F.1.4. Gautam-Swämi’s Keval-jnän................................................................................................ 232 F.2. Ganadhar Sudharmä-swämi...................................................................................................... 234 F.3. Kevali Jambuswämi.................................................................................................................... 236 F.4. Ächärya Sthulibhadra................................................................................................................. 238 -N- F.5. Ächärya Kundkund..................................................................................................................... 242 F.6. Ächärya Haribhadra-suri............................................................................................................ 244 F.7. Ächärya Hemchandra................................................................................................................. 247 SECTION G. STORIES PRECEEDING BHAGAWÄN MAHÄVIR...........................................249 G.1. Bharat and Bähubali.................................................................................................................. 250 G.2. King Meghrath............................................................................................................................ 253 G.3. Sage Nandisen........................................................................................................................... 255 G.4. King Shripäl and Mayanä-sundari............................................................................................ 257 G.5. Ilächikumar................................................................................................................................. 260 G.6. Monk Kurgadu............................................................................................................................ 263 SECTION H. STORIES DURING BHAGAWÄN MAHÄVIR’S LIFE........................................265 H.1. Mahävir-swämi and the Cow Herder........................................................................................ 266 H.2. Chandkaushik............................................................................................................................. 267 H.3. Chandanbälä............................................................................................................................... 268 H.4. Nails in the Ears: Last Calamity for Bhagawän Mahävir........................................................ 271 H.5. Meghkumär................................................................................................................................. 272 H.6. Aimuttä Muni............................................................................................................................... 274 H.7. Änand Shrävak........................................................................................................................... 277 H.8. Puniä Shrävak............................................................................................................................. 279 H.9. Shälibhadra................................................................................................................................. 280 H.10. King Shrenik and Queen Chelnä............................................................................................ 282 H.11. King Shrenik and Anäthi Muni................................................................................................ 283 H.12. King Shrenik’s Destiny............................................................................................................ 284 H.13. Monk Prasannachandra........................................................................................................... 286 H.14. Abhaykumär and Thief Rohineya........................................................................................... 288 SECTION I. STORIES AFTER BHAGAWÄN MAHÄVIR........................................................291 I.1. Vajrakumär................................................................................................................................... 292 I.2. King Samprati............................................................................................................................... 295 I.3. Temples of Delwädä.................................................................................................................... 297 I.3.1. Vimalshä................................................................................................................................ 297 I.3.2. Vastupäl and Tejpäl............................................................................................................... 299 I.4. Udayan Mantri and His Sons: Ämbad and Bähad.................................................................... 301 I.4.1. Udayan Mantri (Minister)....................................................................................................... 301 I.4.2. Ämbad and Bähad................................................................................................................. 302 I.5. Nobility of Sävchand and Somchand........................................................................................ 304 SECTION J. MORAL STORIES.............................................................................................307 J.1. King Hansa.................................................................................................................................. 308 J.2. Kamalsen..................................................................................................................................... 310 J.3. Vipul and Vijan............................................................................................................................ 311 J.4. Two Frogs.................................................................................................................................... 312 -O- SECTION K. ADVANCED PHILOSOPHY & CONDUCT........................................................313 K.1. Anekäntaväd I: Theory of Multiplicity...................................................................................... 314 K.1.1. Introduction........................................................................................................................... 314 K.1.2. Tripadi.................................................................................................................................. 316 K.1.3. Dravya, Guna, and Paryäya................................................................................................. 316 K.1.4. Application of Anekäntaväd.................................................................................................. 317 K.1.5. Knowing a Substance.......................................................................................................... 318 K.1.6. Summary – Anekäntaväd..................................................................................................... 320 K.2. Anekäntaväd II: Pramän, Naya and Syädväd.......................................................................... 321 K.2.1. Introduction........................................................................................................................... 321 K.2.2. Aim and Subject matter of Jain Logic................................................................................... 321 K.2.3. Pramän................................................................................................................................. 321 K.2.4. Summary of Pramän............................................................................................................ 323 K.2.5. Naya..................................................................................................................................... 323 K.2.6. Syädväd or Sapta-Bhanga (Seven Predications)................................................................ 329 K.2.7. Importance of Anekäntaväd................................................................................................. 331 K.2.8. Anekäntaväd and Ahimsä.................................................................................................... 332 K.3. Anekäntaväd III: Five Samväy or Causal Factors................................................................... 334 K.3.1. Introduction........................................................................................................................... 334 K.3.2. Samväy (Causal Factors)..................................................................................................... 334 K.3.3. Significance of Samväy........................................................................................................ 337 K.3.4. Summary – Five Samväy or Causal Factors....................................................................... 337 K.4. Fourteen Gunasthän: Stages of Spiritual Development........................................................ 339 K.4.1. Introduction........................................................................................................................... 339 K.4.2. Fourteen Gunasthän............................................................................................................ 340 K.4.3. Summary - Fourteen Gunasthän.......................................................................................... 346 K.4.4. Gunasthän, Karma, Leshyä, and Dhyän Relationship......................................................... 347 K.5. Panchächär: Five Codes of Conduct....................................................................................... 349 K.5.1. Introduction........................................................................................................................... 349 K.5.2. Panchächär (Five Codes of Conduct).................................................................................. 349 K.5.3. Summary - Panchächär (Five Codes of Conduct)............................................................... 360 K.6. Jain Yoga.................................................................................................................................... 362 K.6.1. Introduction........................................................................................................................... 362 K.6.2. Meaning of Yoga in Jain Tradition........................................................................................ 362 K.6.3. Four Primary Paths to Yoga................................................................................................. 362 K.6.4. Yoga Benefits....................................................................................................................... 369 K.6.5. Yogic Diet............................................................................................................................. 370 K.6.6. Method of Yoga Meditation.................................................................................................. 370 K.6.7. Importance of Yoga in Jain Rituals...................................................................................... 371 K.6.8. Summary – Jain Yoga.......................................................................................................... 372 K.7. Jainism in Action........................................................................................................................ 374 K.7.1. Nutrition, Health, and Spirituality.......................................................................................... 374 K.7.2. Yoga, Health, and Spirituality............................................................................................... 375 -P- SECTION L. JAIN HISTORY, LITERATURE & SECTS.........................................................380 L.1. History of Jain Traditions and Sects........................................................................................ 381 L.1.1. Introduction........................................................................................................................... 381 L.1.2. Legendary Antiquity of Jainism............................................................................................. 381 L.1.3. Prehistoric Period................................................................................................................. 381 L.1.4. Historical Period - Jain Tradition and Archeological Evidence............................................. 382 L.1.5. Jain Traditions and their brief History................................................................................... 384 L.1.6. Survival of Jainism in Difficult Times.................................................................................... 387 L.1.7. Jainism in Various Regions of India..................................................................................... 388 L.1.8. Jainism and the Modern Age................................................................................................ 390 L.2. Jain Scriptures and Literature................................................................................................... 391 L.2.1. Jain Scriptures or Ägam Literature....................................................................................... 391 L.2.2. Keval-jnäni, Shrut-kevali and Das-purvi Ächäryas............................................................... 392 L.2.3. Vächanä (Recensions - Critical revision of Ägam as per Shvetämbar tradition)................. 393 L.2.4. Classification of Jain Ägam.................................................................................................. 395 L.2.5. Purva.................................................................................................................................... 396 L.2.6. Anga-pravishtha Ägam......................................................................................................... 396 L.2.7. Anga-bähya Ägam................................................................................................................ 398 L.2.8. Commentaries on the Ägam................................................................................................. 403 L.2.9. Digambar Recognized Literature.......................................................................................... 404 L.2.10. Non-ägam Literature........................................................................................................... 406 L.2.11. Some Sacred Books........................................................................................................... 406 L.2.12. Summary - Jain Scriptures and Literature.......................................................................... 411 L.2.13. Names of Jain Ägam Literature.......................................................................................... 412 SECTION M. CONTEMPORARY JAIN LEGENDS................................................................422 M.1. Jain Monks................................................................................................................................. 423 M.1.1. Ächärya of Digambar and Shvetämbar Traditions.............................................................. 423 M.1.2. Känji-Swämi......................................................................................................................... 423 M.2. Shrimad Räjchandra.................................................................................................................. 424 M.2.1. Introduction.......................................................................................................................... 424 M.2.2. Birth and Childhood............................................................................................................. 424 M.2.3. Family.................................................................................................................................. 425 M.2.4. Power of Avadhän (Multi-Tasking)...................................................................................... 425 M.2.5. Shrimad’s Writings............................................................................................................... 425 M.2.6. Spiritual Progress................................................................................................................ 426 M.2.7. Followers............................................................................................................................. 427 M.2.8. Teachings and Contribution of Shrimad Räjchandra........................................................... 427 M.2.9. Summary............................................................................................................................. 428 M.3. Virchand R. Gandhi.................................................................................................................... 430 M.3.1. Introduction.......................................................................................................................... 430 M.3.2. Published Literature............................................................................................................. 432 -Q- SECTION A. INTRODUCTION A.1. Jain Prayers.................................................................................................................................... 2 A.2. Dharma: Religion............................................................................................................................ 8 SECTION A: INTRODUCTION | A.1: Jain Prayers A.1. Jain Prayers A.1.1. Namaskär Mahämangal Sutra नमो अरिहंताणं। Namo Arihantänam नमो सिद्धाणं। Namo Siddhänam नमो आयरियाणं। Namo Äyariyänam नमो उवज्झायाणं। Namo Uvajjhäyänam नमो लोए िव्विाहूणं। Namo Loe Savva Sähunam एिो पंच नमुक्कािो। Eso Pancha Namukkäro िव्वपावप्पणािणो। Savva Pävappanäsano मंगलाणं च िव्वेसिं Mangalänam cha Savvesim पढमं हवइ मंगलं।। Padhamam Havai Mangalam I bow to all Arihant, I bow to all Siddha, I bow to all the Ächärya, I bow to the Upädhyäy, I bow to all the Sädhu and Sädhvi To these five types of great souls, I offer my prayers, May such prayer help diminish all my negative vibrations and sins. Amongst all of the auspicious benedictions, offering this prayer is the foremost. A.1.2. Mängalik - Chattäri Mangalam : (Divine Refuge Prayer) चत्तारि मंगलं, अरिहंता मंगलं, सिद्धा मंगलं, िाहू मंगलं, केवसलपण्णत्तो धम्मो मंगलं.1. Chattäri mangalam, Arihantä mangalam, Siddhä mangalam, Sähu mangalam, Kevali pannatto dhammo mangalam.1. There are four auspicious entities in the universe. Arihants are auspicious. Siddhas are auspicious. Sädhus and Sädhvis are auspicious. The religion explained by the omniscient is auspicious. चत्तारि लोगुत्तमा, अरिहंता लोगुत्तमा, सिद्धा लोगुत्तमा, िाहू लोगुत्तमा, केवसलपण्णत्तो धम्मो लोगुत्त्मो.2. Chattäri loguttamä, Arihantä loguttamä, Siddhä loguttamä, Sähu loguttamä, Kevali pannatto dhammo loguttamo.2. There are four supreme entities in the universe. Arihants are supreme. Siddhas are supreme. Sädhus and Sädhvis are supreme. The religion explained by the omniscient is supreme. -2- SECTION A: INTRODUCTION | A.1: Jain Prayers चत्तारि ििणं पवज्जासम, अरिहंते ििणं पवज्जासम, सिद्धे ििणं पवज्जासम, िाहू ििणं पवज्जासम, केवसल पण्णत्तं धम्मं ििणं पवज्जासम।। Chattäri saranam pavajjämi, Arihante saranam pavajjämi, Siddhe saranam pavajjämi, Sähu saranam pavajjämi, Kevali pannattam dhammam saranam pavajjämi || I take refuge in the four auspicious and supreme entities of perfected souls, liberated souls, ascetics, and the religion expounded by Tirthankar Kevalis. These are expounded by self-control, non-violence, and compassion. A.1.3. Khämemi Savva Jive: (Universal Forgiveness Prayer) By means of this sutra, we ask for forgiveness from all living beings of the universe, and we also grant forgiveness to all living beings of the universe. In this way a relationship of mutual forgiveness and friendship is developed among all living beings. This is the true essence of the Jain religion. खामेसम िव्व जीवे, िव्वेजीवा खमंतुमे। समत्ती मे िव्व भूएिु, वेिम् मज्झ न केणइ।।.1. Khämemi savva jive, savve jivä khamantu me, Mitti me savva bhuyesu, veram majjha na kenai.1. I forgive all living beings, may all living beings forgive me. My friendship is with all living beings, my enmity is nonexistent. A.1.4. Upsargäh Kshayam Yänti: (Reflection on Universal Peace) Recitations of the following sutras help to spread peace among all living beings in the universe. उपिगागाः क्षयं यान्ति, सिद्यिे सवघ्नवल्लयाः । मनाः प्रिन्न तामेसत, पूज्यमाने सजनेश्विे ।।.1. Upasargäh kshayam yänti, chidyante vighna-vallayah. Manah prasannatämeti, pujyamäne jineshvare.1. All problems get resolved; All obstacles get removed. The heart becomes full of joy, for those who get in touch with the inner higher self. A.1.5. Shivmastu Sarva Jagatah: (Reflection on Universal Friendship) Recitations of the following sutras help to spread good wishes to all living beings in the universe. सिव मस्तु िवगजगताः , पिसहतसनिता भविु भूतगणााः । दोषााः प्रयांतु नािं, िवगत्र िुखी भवतु लोकाः ।।.1. Shivmastu sarva jagatah, Parhit niratä bhavantu bhutaganäh, Doshäh prayäntu näsham, Sarvatra sukhi bhavatu lokäh.1. May the whole universe be blessed, May all beings engage in each other's well-being, May all weakness, sickness and faults diminish and vanish, May everyone be healthy, prosperous, blissful, and peaceful. -3- SECTION A: INTRODUCTION | A.1: Jain Prayers A.1.6. Religious Prayers A.1.6.1. Mangalam Bhagawän Viro मंगलं भगवान वीिो, मंगलं गौतम प्रभु। मंगलं स्थूसलभद्राद्या, जैन धमोस्तु मंगलं।। Mangalam Bhagawän Viro, mangalam Gautam prabhu | Mangalam Sthulibhadrädyä, Jain dharmostu mangalam || Shvetämbar version - Bhagawän Mahävir is auspicious, Ganadhar Gautam Swämi is auspicious; Ächärya Sthulibhadra is auspicious; Jain religion is auspicious. मंगलं भगवान वीिो, मंगलं गौतमो गसण। मंगलं कुन्दकुन्दायो, जैन धमोस्तु मंगलं।। Mangalam Bhagawän Viro, mangalam Gautamo gani | Mangalam Kundakundäryo, Jain dharmostu mangalam || Digambar version - Bhagawän Mahävir is auspicious, Ganadhar Gautam Swämi is auspicious; Ächärya Kundkund is auspicious; Jain religion is auspicious. A.1.6.2. Arhanto Bhagavanta Indramahitäh अहंिो भगवं त इन्द्र मसहतााः , सिद्धाश्च सिन्तद्ध न्तस्थता। आचायाग सजनिािनोन्नसतकिााः , पूज्या उपाध्यायकााः । श्री सिद्धाििुपाठका मुसनविा, ित्नत्रयािाधकााः । पंचै ते पिमेसिनाः प्रसतसदनम्, कुवंतु वो मंगलम्।। Arhanto bhagavanta indramahitäh, Siddhäshcha siddhisthitä | Ächäryä jinashäsanonnatikaräh, püjyä Upädhyäyakäh | Shri siddhäntasupäthakä Munivarä, ratnatrayärädhakäh | Panchai te Parameshthinah pratidinam, kurvantu vo mangalam || Tirthankar Bhagawän, who is worshipped by heavenly gods; Siddha Bhagawän, who permanently reside above Siddha-shilä; Ächärya Mahäräj, who propagate the Jain religion; revered Upädhyäy Mahäräj; and Sädhus and Sädhvis who are well versed in the scriptures and followers of three jewels of Jainism; may these five supreme beings bestow bliss every day. A.1.6.3. Ädimam Pruthivinatha-Mädimam आसदमं पृसिवीनाि-मासदमं सनष्परिग्रहम्। आसदमं तीिगनािंच ऋषभस्वासमनं स्तुमाः ।। Ädimam pruthivinatha-mädimam nishparigraham | Ädimam tirthanätham cha, Rushabhasväminam stumah || We pray to Bhagawän Rishabhadev who was the first king, who was the first one to renounce all his possessions and who is the first Tirthankar. -4- SECTION A: INTRODUCTION | A.1: Jain Prayers A.1.6.4. Virah Sarvasuräsurendra वीिाः िवगिुिािु िेन्द्र-मसहतो, वीिं बुधााः िंसश्रतााः वीिे णासभहताः स्वकमग सनचयो, वीिाय सनत्यं नमाः । वीिात् तीिगसमदं प्रवृत्तमतुलं, वीिस्य घोिं तपो वीिे श्री धृसत कीती कांसत सनचयाः श्री वीि भद्रं सदि: ।। Virah sarvasuräsurendra-mahito, Viram budhäh sanshritäh Virenäbhihatah svakarma nichayo, Viräya nityam namaḥ | Virät tirthamidam pravruttamatulam, Virasya ghoram tapo Vire shri dhruti kirti känti nichayah, shri Vira bhadram dishah || I always bow down to Bhagawän Mahävir, who has eradicated all His Karma and who is worshipped by all heavenly gods as well as demons. O Mahävir Swämi Bhagawän, the learned take refuge in You. You have established this un-paralleled Tirth (four-fold Jain Sangh). O Bhagawän Mahävir, your austerities were intense. You have attained the ultimate enlightenment, wealth of knowledge, patience, glory, grace, and peace. Oh! Bhagawän Mahävir, please guide me on the path to liberation. A.1.6.5. Bhaktämar Stotra - Tubhyam तुभ्यं नमन्तिभुवनासतगहिाय नाि। तुभ्यं नमाः सक्षसततलामलभूषणाय॥ तुभ्यं नमन्तिजगताः पिमेश्विाय। तुभ्यं नमो सजन! भवोदसध िोषणाय॥ भक्तामि स्तोत्र - आचायग मानतुंगिूिी Tubhyam namastribhuvanärtiharäya nätha Tubhyam namaḥ kshititalämalabhushanäya | Tubhyam namastrijagatah parameshvaräya, Tubhyam namo jina! bhavodadhi shoshanäya || Bhaktämar Stotra – Ächärya Mänatungasuri O Lord! My namaskär to you because you destroy the miseries of the three worlds. O Lord! My namaskär to you, as you are the jewel on the surface of the earth. My namaskär to you, as you are the Lord paramount of the three worlds. My namaskär to you as make the ocean of mundane existence completely dry (free us from the cycle of transmigration) A.1.6.6. Ajnäna Timirändhänam अज्ञान सतसमिान्धानं, ज्ञानाञ्जन िलाकया। नेत्रं उन्मीसलतं ये न, तस्मै श्री गुिवे नमाः ।। योगिाि – आचायग हे मचंद्रसूरि Ajnäna timirändhänam, jnänänjana shaläkayä | Netram unmilitam yena, tasmai shri gurave namaḥ || Yogshästra by Ächärya Hemchandrasuri -5- SECTION A: INTRODUCTION | A.1: Jain Prayers The darkness of ignorance was blinding my vision. A healing paste (the medicine of true Knowledge) has been applied. Now my inner eyes are open. To the Master who helped me, who removed the layers of ignorance and enabled me to see rightly, I humbly offer my appreciation and gratitude. A.1.6.7. Prayer to reflect on True Qualities of Our Soul दया, िांसत, िमता, क्षमा, ित्य, त्याग, वैिाग्य, होय मुमुक्षु घट सवषे, एह िदाय िुजाग्य. Dayä shänti samatä kshamä, satya, tyäg, vairägya, Hoya mumukshu ghata vishe, eha sadäya sujägya. The true seeker of eternal peace has seven cardinal virtues, which are compassion, peace, equanimity, forgiveness, truthfulness, renunciation, and non-attachment to worldly relations and objects. These qualities keep one constantly vigilant. कषायनी उपिांतता, मात्र मोक्ष असभलाष, भवे खेद, प्राणी दया, त्यां आत्मािग सनवाि. Kashäy-ni upashänta-tä, mätra moksh abhiläsha, Bhave khed präni dayä, tyä ätmärtha niväsa. Where there are no passions like anger, ego, deceit, and greed; where there are no worldly desires; where there is compassion for all living beings; and where the only desire is to liberate the self, there is the abode of self-realization. िाग, द्वे ष, अज्ञानए, मुख्य कमगनी ग्रंि, िाय सनवृसत्त जेह िी, ते ज मोक्षनो पंि. Räga, dvesha, ajnäna e, mukhya karma-ni grantha, Thäya nivrutti jeha-thi, te ja mokshano pantha. Attachment, hatred, and ignorance are the three principal reasons for the bondage of karma to the soul. The path by which stoppage of karma occurs is the path of liberation. A.1.7. Sadguru prayers: (Reflection on True Teacher) By reciting the following sutras, we respect our true teacher and his / her qualities. जे स्वरूप िमज्या सवना, पाम्यो दु ाः ख अनंत, िमजाव्ुं ते पद नमुं, श्री िद् गु रू भगवं त. Je svaroop samajyä vinä, pämyo dukha anant, Samajävyu te pad namu, shri sadguru bhagavant. I bow to the feet of the Holy Teacher, who explained the true nature of the Soul; without its understanding, I suffered infinite misery. आत्म ज्ञान िमदसिग ता, सवचिे उदय प्रयोग, अपूवग वाणी पिमश्रुत, िद् गुरू लक्षण योग्य. Ätmä-jnän samadarshitä, vichare uday-prayog Apurva väni param-shrut, sadguru lakshan yogya. The admirable qualities of the Holy Teacher are self-realization, equanimity, compassion, pious speech, and the knowledge of the highest scriptures. He lives worldly life without any attachment or aversion. -6- SECTION A: INTRODUCTION | A.1: Jain Prayers दे ह ितां जेनी दिा, वते दे हातीत, ते ज्ञानीना चिणमां, हो वंदन अगसणत. Deh chhatä jeni dashä, varte dehätit, Te gnäninä charanmä, ho vandan aganit. I often bow to the feet of the Holy Teacher who lives in a human body, but his actions are beyond all attachments to the body and other worldly relations. -7- SECTION A: INTRODUCTION | A.2: Dharma: Religion A.2. Dharma: Religion A.2.1. Introduction Every living being desires happiness, and endeavors to avoid pain and suffering. The question is how these objectives can be achieved. Generally, one feels happy if they get whatever they desire and can avoid everything that they do not like. However, situations do occur which are not in one’s interest or do not conform to their liking. Even in favorable situations, it is not always within one’s power to prolong the situation. Situations undergo changes which can make one feel miserable when the new situation is not to their liking. Moreover, desires and likes or dislikes of all beings are not identical. What one loves may be of utter distaste to another. It is therefore impossible that everything can happen to everyone’s taste. Viewed in this light, it would seem that there could not possibly be a way of making everyone happy. Fortunately, however, there is a way. Shraman, which is Jain and Buddist traditions, and Vedic, which is Hindu tradition, belong to the Indo-Aryan culture, and have borrowed from and influenced ideologies of one another. They both have addressed the subject of universal happiness and have discovered that the way to this is to wish and act for happiness and well-being for all. If everyone acts accordingly, the world can turn into paradise and there would not be any misery; at least the manufactured miseries would end. Indian philosophies go beyond seeking happiness in this life. Almost all of them believe in the existence of an eternal soul and in a continually changing pattern of everything else. Therefore, they seek happiness that lasts beyond the present life. Their ultimate goal is to present the path of liberation leading to the termination of the cycle of life and death. However, as long as we are not liberated, their approach is to seek continuing universal happiness. These traditions therefore urge everyone to look earnestly for the well-being of all others, to stay meritorious in this life to be sure of reaping fruits of their merits in subsequent lives. When one talks of religion, the question may arise, ‘Why do we bother about religion? Could we not be happy in this life without worrying about religion?’ One may be healthy, have a loving spouse and children that they love, have plenty of money, and possess all the amenities that one needs. What more is religion going to offer? These are legitimate questions. The concept underlying these questions revolves around our body. Its health, its relations, its well-being, and comforts and luxuries it can indulge in are supposed to bring forth happiness. Accordingly, when such situations are to our liking, we consider ourselves happy. Unfortunately, the body with which we identify ourselves and everything around us, is transitory. All the situations are ephemeral. The happiness that we might be experiencing from such situations can disappear at any time. We do not know what is going to happen next moment. In fact, our so-called happiness is unstable and short-lived. Even if situations conducive to our interest were likely to continue indefinitely, peace and happiness may not always materialize. As the poet Percy Shelley put it in one of his poems, we are prone to ‘look before and after and pine for what is naught.’ Hardly anyone feels satisfied with what he has. We have the tendency to desire what we do not have. Our desires are endless and as long as those desires remain unsatisfied, no one can ever feel happy and experience real peace that can lead to blissful pleasure. We may strive hard to achieve that pleasure but hardly anyone attains it any time during his life. A.2.2. What is Religion? The growth of scientific knowledge and technology has given new dimensions to our lives and has influenced every aspect of how we live. Science has done a great service to humanity by providing amenities for pleasant living and has saved men from many miseries and uncertainties of the primitive past. It has also destroyed many superstitions and religious dogmas. At the same time, the scientific outlook has uprooted the moral, religious, and cultural values of our society. In the light of the advance of scientific perspective some individuals have renounced our traditional religious beliefs and values. We know much -8- SECTION A: INTRODUCTION | A.2: Dharma: Religion about the atom but not much about the values needed for a meaningful and peaceful life. We are living in a state of disarray. Our lives are full of worries, emotional disorders, and conflict of values. Today man needs mental peace and complete integration with his own personality and with his social environment. Can religion, in general, and Jainism in particular, meet this need of our times? Yes, it can. Religion has eternal concepts and values that can meet the needs of time. Now, what do we mean by the term religion? Many western scholars define religion as faith. Some say that religion is belief in spiritual beings. Others define religion as faith in the conservation of values. The inner core of religion is faith, but it is the faith in our own existence and our own real nature, belief in some eternal and spiritual values that are essential for the existence and upliftment of mankind. A generally accepted definition of religion is ‘Dhärayati Iti Dharma’. It means that what holds (our soul from falling) is religion. Our remaining in a deluded state constitutes a fall and religion tends to protect us. It teaches us that the physical body, with which we identify ourselves, is alive on account of the soul that abides within it. The soul is our true self. We are the consciousness pervading the body and our association with a body terminates at the end of life. The true nature of consciousness is to be aware of what is happening without any sense of attachment or aversion. It is therefore futile to be pleased or displeased with different situations. Thus, by revealing our true nature, religion helps in extricating us from the deluded state in which we have been entangled since time without beginning. Religion teaches us to know ourselves. “He, who knows one (soul), also knows all; He who knows all, knows the one.” This quotation taken from Jain scripture Ächäränga Sutra states that he who knows the soul, knows everything else. This is so because the knowledge of true Self as pure, enlightened, not aging, immortal and ever blissful soul can lead to the state of having no desire. Therefore, Jain scriptures define religion as ‘Vatthu Sahävo Dhammo’. It means that religion is the real nature of things. Religion is the nature or property of all substances (Shad (Six) Dravya) including soul and matter. We seldom try to explore who we are and what our true nature is. Nothing against our nature is going to give us lasting happiness or real satisfaction. Without knowing ourselves and without realizing our own nature, we have been trying to gain happiness. No wonder that it eludes us, because we have been trying to gain it from extraneous circumstances. In a way, we have been dwelling all the time in a state of delusion about ourselves. We can just as well say we have been pursuing a mirage. That being so, what is the real nature of the human being? The real nature of human beings is equanimity Ächäränga sutra defines religion as mental equanimity. In Bhagavati sutra, Gautam Swämi asks Bhagawän Mahävir, "What is the nature of soul?" Bhagawän replies, "The nature of soul is equanimity." Gautam asks, "What is the ultimate aim of soul?" Mahävir replies, "The ultimate aim of the soul is also equanimity." Ächärya Kundkund, in Samaysär, has equated the essential nature (Svabhäv) of soul with equanimity. This, of course, does not mean that we should not try to change an undesirable situation; nor does it endorse inaction. As long as the soul is embodied, it will stay active. There are different types of activities that a monk or a layman should undertake. Religion, however, prescribes that everyone should undertake activities vigorously but without any degree of attachment. This would mean facing any situation dispassionately without reacting in terms of craving or aversion. The common objective is to enable one to view every situation, comfortable or uncomfortable, with equanimity and without getting agitated. That would amount to knowing oneself and abiding in one’s own blissful nature. Religion is nothing but an endeavor for the realization of one's own essential nature. Dwelling in one's own essential nature means remaining secure in the state of a spectator or observer. In this state, the consciousness is completely free from excitement and emotions, and the mind becomes tranquil. It is the precondition for enjoying spiritual happiness, and for relieving mental tension, which is an impure state of mind. This is the practice of equanimity of mind. Nobody wants to live in a state of stress. All seek relaxation instead of tension, contentment instead of anxiety. Religion is nothing but a way of achieving this mental peace. -9- SECTION A: INTRODUCTION | A.2: Dharma: Religion Religion is truth. When you first discover and then begin to live by inner truth, it becomes your measurement for everything. If an action fits with this truth, then you do it. If it does not, you reject it. It is not justified; it is acting in accordance with your inner measuring rod. Truth becomes your permanent inner companion. The path to liberation of right knowledge, right perception, and right conduct is the application of equanimity in the three aspects of our conscious life, which is, knowing, feeling, and willingness. Even-mindedness, broader and unbiased outlook and regard for other ideologies and thoughts constitute equanimity of knowledge or right knowledge. Detachment from the objects of worldly pleasures, balanced state of mind, and the feeling of equality constitute equanimity of feeling or right perception. Control over one's desires, regard for other's life and property, equity and fairness in social life constitute equanimity of will or right conduct. The three organs of right conduct are body, speech, and mind. According to Jain teachers, equanimity of body, speech, and mind should be the directive principle of religious life. Equanimity of mind entails non-attachment or non-possessiveness; Equanimity of body is nonviolence (Ahimsä), and Equanimity of speech is non-absolutism. Nonviolence, non-attachment, and non-absolutism are the three pillars of Jainism. By adopting these concepts, we can attain happiness and peace in our lives and create an atmosphere of tolerance and trust in society. A.2.3. Understanding Jainism Jainism is a religion propounded by a `Jina'. Principles enunciated by a `Jina' constitute Jainism and the follower of Jainism is known as a `Jain'. Further, a `Jina' is neither a supernatural being nor an incarnation of an all-powerful God. The word `Jina' means the conqueror or the victorious, meaning one who has conquered the worldly passions by one's own strenuous efforts. Human beings are entitled to become `Jina'. `Jina' are people of this world who have attained supreme knowledge, subjugated their passions like desire, hatred, anger, greed, and pride and are free from any sort of attachment. Thus, Jainism is a religion of purely human origin. It is propagated by self-realized individuals who have attained perfect knowledge, omniscience, and self-control by personal effort and have been liberated from the bonds of worldly existence, and the cycles of all future life and death. Jina are popularly viewed as Gods in Jainism. An infinite number of Jina existed in the past. All human beings have the potential to become a Jina. In ancient times, Jainism was also known as Shraman Dharma, an ascetic tradition, or the religion of Nirgrantha, one who is not attached to internal or external objects. The basic tenet of Jainism is "Ahimsä Parmo Dharma" which means non-violence is the supreme religion. From an ethical point of view Dharma means duty - compassion is the supreme duty of an individual. From a religious point of view, Dharma means the true nature of a substance - compassion is the true nature of a human being. In addition, the Jain dictum "Parasparopagraho Jivänäm" means, "Living beings (Souls) render service to one another". A.2.4. Why Do We Pray? A Jain verse says, “I bow down to the path of salvation, which is supreme, which is omniscient; I bow down to that power because I wish to become like that power.” The object is not to receive anything from the entity or from that spiritual nature, but to become one like that. We worship and bow down to the spiritual entity and its idol so that we can absorb some of its virtues and be able to change our own personality to reflect their virtues. So, we worship God, not as the one who is going to give us something, not because it is going to do something to please us, not because it is profitable in any way; there is not any idea of selfishness; instead, we worship their virtues without expecting anything in return. God, to us, would mean to have attained the perfect and liberated state. We pay homage to the perfect for the sake of perfection, and not for any reward. One of the Jain prayers is “I worship with power, all consciousness which becomes the leader for us on the path of salvation; which has broken to pieces the mountain of physical forces of Karma; which has acquired omniscience. I worship it because I wish to become that power.” - 10 - SECTION A: INTRODUCTION | A.2: Dharma: Religion The Jina are not Gods in the sense of being the creators of the universe, but rather as those who have accomplished the ultimate goal of liberation through the true understanding of self and other realities. The concept of God as a creator, protector, and destroyer of the universe does not exist in Jainism. The concept of God's descent into a human form to destroy evil is also not applicable in Jainism. The Jina that have established the religious order and revived the Jain philosophy at various times in the history of humanity are known as Tirthankars. The ascetic sage, Rishabhadev was the first Tirthankar and Mahävir was the last Tirthankar of the spiritual lineage of the twenty-four Tirthankars in the current Ärä. In summary, Jainism does not believe in a creator God, however this does not mean that Jainism is an atheistic religion. Jains believe in an infinite number of Jina (Gods) who are self-realized omniscient individuals who have attained liberation from birth, death, and suffering. - 11 - SECTION B. PHILOSOPHY B.1. Introduction to Jainism................................................................................................................ 13 B.2. Panch Parameshthi...................................................................................................................... 16 B.3. Jain Path of Liberation: Ratna-trayi........................................................................................... 30 B.4. Shad Dravya I: Jiva...................................................................................................................... 35 B.5. Shad Dravya II: Ajiva.................................................................................................................... 45 B.6. Nav Tattva Part I: Introduction, Äsrav, Bandh.......................................................................... 52 B.7. Nav Tattva Part II: Punya and Päp.............................................................................................. 60 B.8. Nav Tattva Part III: Samvar, Nirjarä, and Moksh....................................................................... 76 B.9. Karma Theory............................................................................................................................... 89 SECTION B: PHILOSOPHY | B.1: Introduction to Jainism B.1. Introduction to Jainism B.1.1. What is Jainism? B.1.1.1. Jains Jains are the followers of Jina. Jina means victors. Jina are the victors over their inner passions (Kashäy) which are Anger (Krodh), Ego (Män), Deceit (Mäyä), and Greed (Lobh) Jina are also called Tirthankar or Arihant, and they are Gods in the human forms. B.1.1.2. Tirthankar Tirthankars establish the four-fold order of Jain congregation, which are Sädhus, Sädhvis, Shrävaks, and Shrävikäs. There are 24 Tirthankars in every ascending and descendi

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