The Atomic theory of Jainism

Strange it may seem, thousands of years before the west came out with its quantum theory, the ancient Indians thought of the existence of atoms as the building block of matter. Reference to matter consisting of atoms appear not only in some schools of Hindu philosophy such as the Nyaya Vaisheshika School, but also in Jainism, which regards matter as the aggregate of atoms and as the source of bondage and the cause of all karma.

The original nature of Jiva is a pristine state, a mass of pure consciousenss, devoid of any coarseness or grossness which it develops as it enters the mundane world and becomes subject to the laws of karma. Since matter carreid such an important influence in the lives of the individual jivas, the Jain monks considered it as their duty to study matter in its various aspects and work out a possible solution to over come its impact.

The atomic theory of Jainism was thus a product of deep enquiry into the mysteries of the material world, not just some idle curiosity of some bored monkhood, for in that revelation was also hidden the solution to the problem of the suffering humanity. Some details of the atomic theory of Jainism are mentioned below.

The matter is referred as pudugala in Jainism. It is considered to be an aggregate of individual atoms (paramanu) coming together. Depending upon the nature of atoms involved, matter assumes varying degrees of fineness or coarseness and accordingly impacts the lives of various jivas which are caught in the mire of samasara and the inviolable laws of karma.

An atom is without any point, without a beginning and without an end. It is eternal, can neither be created nor destroyed. It is invisible, imperceptible. Only the adepts can perceive it through their all knowing vision.

Atoms of unlike nature come together to form a skanda or a kind of compound atom. All the objects in the world are various types of compound atoms only, while the world itself is a much bigger aggreagate of atoms and skandas. The atoms are subject to two types of motion, a simple motion from one one point to another and a motion from one condition to another or one state to another.

Sometimes atoms can travel with incredible velocity and traverse the entire universe in the blink of an eye. The Jains believe that atoms are uniform in nature, but by coming together in varying degrees and combinations they produce a multitude of material things.

The souls are not made up of matter, but are bound by it in their mundane state. They cannot escape from the contact with matter till they liberate themselves through good conduct, performance of austerities and pure living. The ultimate aim of every follower of Jainism is to become free from all possible contact with matter.

Introduction to Jainism

ainism, traditionally known as Jain Dharma, is a religion and philosophy originating in the prehistory of South Asia. Now a minority in modern India with growing communities in the United States, Western Europe, Africa, the Far East and elsewhere, Jains have continued to sustain the ancient Shraman or ascetic tradition.

Jainism has significantly influenced the religious, ethical, political and economic spheres in India for well over two millennia. Jainism stresses the spiritual independence and equality of all life with a particular emphasis on non-violence. Self-control (vrata) and vigorous asceticism are the means by which Jains attain moksha or liberation from the cycle of rebirth.

A lay Jain is termed a shravaka ) i.e. a listener. The Jain Sangha, or order, has four components: monks, nuns, lay men and women.
Overview of Jain Dharma

Jain philosophy is a codification of eternal universal truths, which lapse among humanity over a period of time. These truths reappear through the teachings of human beings, who have gained enlightenment or omniscience (Keval Gnan). According to tradition, Lord Rishabha was the first to realize those truths in this place and time cycle. More recently were Lord Parshva (877-777 BCE) and Lord Vardhaman Mahavira (599-527 BCE).

Jainism teaches that every single living thing is an individual and eternal soul, called jiva, which is responsible for its own actions. Jains see this faith as teaching the individual to live, think and act in ways that respect and honor the spiritual nature of every living being to the best of one's human abilities. Jains view God as the unchanging traits of the pure soul of each living being, chief among them being Infinite Knowledge, Perception, Consciousness, and Happiness (Ananta Jnän, Ananta Darshan, Ananta Chäritra, and Ananta Sukh). Jainism does not include a belief in an omnipotent supreme being or creator, but rather in a universe regarded as eternal and governed by natural laws based on the interplay of the attributes (gunas) of the substances (dravyas) that make up the cosmos.

The primary figures of Jainism are the Tirthankaras. Jainism has two main variants: Digambar and Shvetambar. Jains believe in ahimsa (or ahinsa), asceticism, karma, samsara, and the jiva. Jain philosophy has many scriptures written over a long period of time. One of the most cited scripture among all Jains is Tattvartha Sutra, or Book of Realities written over 18 centuries ago by the monk-scholar Umasvati (also known as Umasvami).

Compassion to all fellow living beings (along with humans) is central to Jain belief. Jainism is the only religion wherein all followers, both monks and practicing lay persons of all sects and traditions, are required to be vegetarian. In regions of India with strong Jain influence, often the majority of the population is vegetarian. In many towns, the Jains run animal shelters. In Delhi, there is a bird hospital run by a Jain temple. Many historians believe that various strains of Hinduism adopted vegetarianism due to the strong influence of Jainism and Buddhism.

Jain layman worshipping at the temple at Rankapur. The mouth covering is to prevent him from inhaling any insects, a practice stemming from the Jain value of nonviolence.As part of its stance on nonviolence, Jainism goes even beyond vegetarianism, in that the Jain diet also excludes most root vegetables, as Jains believe such vegetables have an infinite number of individual souls, invisible to the naked eye. Jains also do not eat certain other foods believed to be unnecessarily injurious.Many Jains are also vegan, due to the cruelty, and violence inherent in modern dairy farms. Observant Jains do not eat, drink, or travel after sunset, and always rise before sunrise.

Anekantavada is one of the foundation pillars of Jain philosophy. Literally meaning "Non-one-endedness" or "Nonsingular Conclusivity", Anekantavada is a set of tools for overcoming the inherent bias in any one perspective on a given subject, object, process, state, or reality in general. One of these tools is known as The Doctrine of Postulation, i.e., Syadvada. Anekantavada is also define as multiplicity of views, and stresses looking at things from the other person's perspective.

Jains can be remarkably welcoming and friendly toward other faiths. For example, several non-Jain temples in India are administered by Jain individuals. The Jain Heggade family has run the institutions of Dharmasthala including the Sri.Manjunatha Temple for eight centuries. There are examples of Jains donating money for building churches and mosques. In India, Jains have often helped organize multi-religious discussions and functions, and Jain monastic leaders such as the late Acharya Tulsi and Acharya Sushil Kumar, have also promoted harmony among followers of rival faiths to help defuse communal tensions.

Jains have been an important presence in Indian culture, contributing to Indian philosophy, art, architecture, sciences, and the politics of Mohandas Gandhi, which led to Indian independence.

Jainism and the concept of God

Like Buddhism, Jainism also does not acknowledge the existence of an universal God who is responsible for all creation and its maintenance. In Jainism there is no first cause, no cause of all causes.

The Mahapurana declares that one should reject all notions of some God creating this world. It questions, " If God created this world, where was He before creation?..and where is he now?..and how can an immaterial God crate a material world:?"

It goes on to conclude, " Know that the world is uncreated, as time itself is, without a beginning and without an end... Uncreated and indestructible, it endures under the compulsions of its own nature, divided into three sections- hell, earth and heaven."

Though the followers of Jainism do not acknowledge the presence of God, they acknowledge the existence of higher beings called arhats in heaven and also some gods who are embodied souls but with greater freedom and high degree of knowledge and intelligence.

The arhats do not take any interest in the affairs of the world. They are completely indifferent to what goes on here. The followers of Jainism worship these arhats not because they want to gain some favors from them, but because the very act of worshipping them constitutes a good karma and leads to reduction in the inflow of karmic material.

The gods on the other hand keep a watch on the activities of the world. They respond to our requests and sincere prayers and help us in our good deeds.

The Jivas or Souls according to Jainism

Unlike the atman of the Upanishads which is considered to be infinite, without form, without qualities and without blemish, the Jiva or the soul of Jainism has variable dimensions and liable to change.

According to Jainism, a jiva is capable of changing its dimensions, expanding and contracting, depending upon the circumstances and the nature of karma it has indulged in. It remains small, when it is in the womb, ready to take birth.

After the birth, it grows as the body grows and envelops the latter from all sides. In a mature adult it is not the size of a thumb, but bigger that his body. At the time of death, it contracts and becomes a tiny seed to start its journey all over again.

According to Jainism, the jivas are infinite in number and exist in the universe eternally. No one created them or none can destroy them. Their number also remains the same through out, though they may move from one plane of existence to another and also assume different forms in different things, depending upon their level of evolution and previous activity.

In the scriptures of Jainism we come across the following categories of jivas.

1. Nirtya Siddhas- the ever perfect souls.

2. Mukta- the liberated souls who would never take birth again.

3. Baddha: the bonded souls, who are bound to this world, undergo repeated births and deaths and are subject to continuous inflow of karmic material into their bodies.

Having been freed form all notions of association with matter and bondage, the mukta jivas enjoy unlimited consciousness, infinite knowledge, infinite perception, infinite power and infinite joy.

The ordinary jivas suffer from ignorance and illusion. They remain enmeshed in the matter till they are liberated. Besides in their ordinary state they are never free from the inflow of karma into their bodies.

According to Jainism, karma is not a mere effect of some action, but a kind of subtle matter or flowing energy that enters the body of a jiva and imparts to it varying degrees of grossness, making the liberation of the jiva increasingly difficult.

Different souls in different bodies

According to Jainism the souls exist everywhere, not only in living beings, but in inanimate objects as well. They are every where, in every rock, in every drop of rain, in every particle of water, in every breeze of the wind, in every tongue of the flame, and in every ray of light. Thus when a man is drinking water, eating some food or lighting a stove to cook his food, he is committing a great sin, because unwittingly he is causing a lot pain and disturbance to the souls hidden in them and forcing them to find new bodies.

A follower of Jainism therefore shows extreme caution in his day to day living as he deals with the various objects of the world. Since he does not want to attract bad karma by disturbing the jivas and forcing them to find new bodies elsewhere, he tries to avoid injury to others to the extent he can sincerely manage.

He shows extreme care in the selection of his food and in the manner of eating it, eating such plant roots and tubers like the potatoes, which he believes contain not one soul but a cluster of souls. He even minimizes the intake of food and water, or the lighting of lamps etc, so that he can save himself from the trouble of destroying unnecessarily living forms in these things. He covers his mouth with white cloth, so that while breathing he is not inhaling the jivas hidden in the insects and invisible creatures and causing them harm. He even moves cautiously so that the jivas hidden in the wind and the air and in the earth or the dust are not disturbed.

Jainism recognizes five types of souls depending upon the number of the senses they possess.

1. Those with five senses: Gods, men, beings in the hell and higher animals such as monkeys, elephants, snakes, horses, etc., come under this category. These beings possess manas which gives them varying degrees of intelligence and rationality.

2. Those with four senses: In this category the beings do not possess the sense of hearing. Many insects fall into this category.

3. Those with three senses: In this category, the beings do not possess the sense of hearing and the sense of sight. Many insects are placed under this category including the moths, because of their tendency to move towards light and fire and destroying themselves.

4. Those with two senses: In this category the beings possess only the sense of taste and the sense of touch. Many worms, leeches, shell fish fall into this category.

5. Those with only one sense: In this category the beings possess only the sense of touch. These are again divided into five sub categories: i) the plant bodies containing only one soul or a cluster of souls such as the tubers and roots, ii) earth bodies made of earth material such as coals, minerals, stones and so on, iii) water bodies made up of water such rivers, lakes, water falls, lakes, ponds and even a drop of water, iv) fire bodies made up of fire such lightning, a lamp or candle light, or the fire in the kitchen stove, and finally v) the air bodies made of wind and gases such as a breeze or a storm wind.

According to Jainism the whole world is an aggregate of living souls hidden in every form and every object. The number of souls never change, because the souls are eternal and indestructible. When a soul becomes liberated, its place is automatically filled with another soul from another body.

The souls undergo continuous change because of the operation of the law of karma, which binds the soul to the matter and keeps it chained to the cycle of births and deaths. True liberation is when the jiva is freed from all types of association with matter. It happens only when the jiva tries to reduce the inflow of karma and purifies its body through good conduct and non injury to others. The concept of non violence is therefore not just a matter of ethical value in Jainism, but a real necessity for the jivas to become free. Non violence is a way of life in Jainism, because injury to other jivas especially those jivas with higher number of senses attracts the worst form of karma into ones own body and makes liberation extremely difficult.

Jainism and the concept of Karma

According to Jainism, karma is not a mere effect of a particular activity, but a real substance, a kind of subtle matter or flowing mass of energy that readily enters a living body with each activity of the latter and envelops it in dark gloom. Karma binds the soul to the matter and makes its liberation an increasingly difficult task.The process of the inflow of karma is called asarva.

Karma brings in lighter or denser material into the body depending upon the nature of action performed and builds karmana sarira which envelops the jiva from all sides and prevents its liberation. Denser material makes the body grosser and the liberation more difficult. As long as the karmic substance exists in the body, the soul remains in bondage, its purity and brilliance overshadowed by the darkness and grossness of the latter. The karmic matter effects the jiva in the following ways.

1.Obscures the inborn knowledge of the soul resulting in varying degrees of ignorance.

2.Obscures the intuitive power of the soul.

3.Obscures the blissful nature of the soul, causing pain and suffering.

4.Disturbs the inner balance of the soul, causing doubt and confusion.

5.Impacts the lifespan of the physical body.

6.Impacts the life and destiny of an individual and his identity and personal name.

7.Impacts his back ground, inheritance, social and family circumstances.

8.Renders the soul helpless in performing good deeds despite of its desire to do so.

Liberation is possible only when the entry of the karmic material is blocked by individual efforts, which involve good conduct and non injury to others. The process of inner purification takes place in progressive stages and demands a high degree of commitment at each stage.

1. Audayika state: The normal state when karmic matters enters the physical body and forms karmana sarira or the karmic body.

2. Kshayopasamika state: Some karmic matter is removed, some is neutralized, and some is still there awaiting elimination.

3. Aupasamika state: By right actions the effects of karma are either neutralized or reduced. But some substance is still there in latent form and needs some more effort for its complete removal.

4. Ksayika State: The karma is complete removed from the body and the jiva is ready for liberation.

The first two are achieved by right conduct and good actions. The other two are obtained through strict austerities and severe discipline.

Jainism: The Five means of knowledge

According to Jainism there are five ways in which the jivas obtain knowledge of the things and the world in which they live. Of them the first three are imperfect means of knowledge and prone to error, while the last two are perfect means of knowledge and convey the truth without error. These five means or instruments of knowledge are explained below:

a) Mati: Matignana is the knowledge that you gain through your mind, your senses, your memory, your remembrance, your cognition, and your deductive reasoning. It is something which you know with the help of your mind and its various faculties.

b) Sruthi: When you learn something from other sources, other people or beings, through your observation of signs, symbols or words, we call it sruthignana or the knowledge of sruthi or hearing. This type of knowledge is gained through association, attention, understanding and naya or varied interpretations of the meaning of things.

Avadhi: You gain this type of knowledge not through any physical means such as the senses or the mind, but through your psychic abilities, or through your intuitive awareness, by overcoming the limitations of time and space. It is beyond the boundaries of your ordinary awareness and faculties and is not generally available to every one.

Mahaparyaya: This knowledge is gained through the reading of others' minds and thoughts. It is the knowledge of others that you gain through some extraordinary process like telepathy or mind reading.

Kevala: It is the highest knowledge that you gain when you transcend your ordinary self and become a Jina or Kevalin. It is knowledge itself that does not require any outward means for its awareness. It is always there, unattached, unlimited, and without any constraint, in the consciousness of the enlightened Jina. It cannot be described to others satisfaction, but can be experienced when the soul becomes liberated from earthly bondage.

As we can see, the first two are indirect means of knowledge since we have to depend upon some external source to know things, while the other three are direct, where you do not have to depend upon some external source to know about things.

Mahavira

Vardhamana was born in a Kshatriya family of Jnatrikas, that ruled a small principality in the erstwhile Magadha and present day north Bihar. According to some sources he was born in 599 BC, some 32 years before the birth of the Buddha (567 BC), while others hold that he was born some 60 years later in 539 B.C. We take the former view into consideration for the purpose of this article.

His father's name was Siddhartha, who was the head of a ruling clan of Jnatrikas and his mother's name was Trishala, who originally hailed from the Lichchavis of Magadha. We have reasons to believe that Vardhamana grew up in the comforts of his princely house in his early days and under the care of his parents. He also had an elder brother named Nandivardhana, who succeeded his father as the chief.

From the beginning Vardhamana was not inclined to lead a mundane life, as he seemed to have developed a spiritual bent of mind from an early age and refused to draw himself into the affairs of the state. At the age of 28 or 30, with the consent of his family, he left his house in search of salvation. For about 12 years he wandered from place to place leading a life of severe austerities and spending his time mostly in remote forests and hilly regions often inhabited by dangerous tribes.

After the first year, as a mark of utmost detachment and selflessness, he decided to discard wearing clothes and remain naked for the rest of his life. Finally at the age of 40 or 42 he attained the exalted position of Jina (the conqueror) or Kevalin (the completed soul).

He spent the next thirty years of his life, spreading his message to interested seekers and organizing an Order of naked ascetics who would remain committed to his path and help preserve his teachings for posterity. He also converted some of the royal family members, especially from his mothers side to his teachings, and received patronage from some of them. He died in 527 B.C. at the ripe age of 72, at a place called Pava, which is now located near the present day Patna. It is now considered as the most sacred pilgrim center by Jains.

Vardhamana Mahavira is one of the greatest sons of ancient India who was equal to the Buddha in stature and greatness, though lesser known in the outside world. India owes a great deal to this noble soul who influenced the attitude and thinking of Indians of subsequent generations, especially in the area of non violence, austerities, good conduct and vegetarianism. Hinduism was not unfamiliar with these ideals, but the presence of Jainism helped in the reinforcement of these ideals and in making them an integral part of the way of life in India.

Jainism and the theory of stand points

The concept of naya or the doctrine of viewpoints or stand points is very peculiar to Jainism. A naya is a stand point from which we make a statement, form an opinion or pass a judgment.

This concept is based upon the premise that all human knowledge and the various judgments and decisions we make about this and that are relative and true in the context of certain conditions and factors only. You remove these conditions or the context and your view point becomes false or erroneous.

Since knowledge varies depending upon which standpoint we are considering, no one should take truth for granted and speak in terms of absolute certainty about anything.

We have many versions of nayas. We have chosen the most popular version according to which there are seven fundamental nayas or stand points from which a thing can be examined and conclusions can be drawn.

When considered alone these nayas lead to logical fallacies. The most appropriate approach should be to examine things from various stand points in order to gain a wider understanding and knowledge.

Naigamanaya: It refers to the general purpose or the common description of an activity that is present in the activity throughout. According to another interpretation, Naigama naya is when we consider a thing from a holistic point of view, with reference to its parts as well as the whole, to its general as well as specific qualities without considering any distinction between them. For example when we consider a person as a representative of human species as well as an individual with distinct features of his own, it is naigamanaya.

Samgrahanaya: It is when we take a class point of view, looking at the overall common features of a thing that it shares with the rest of its class, without considering its specific or individual features. For example when we consider a person as a representative of the human species without considering his distinct qualities as an individual human being, we are using Samgrahanaya.

Vyavaharanaya: It is when we consider the specific or striking features or characteristics of a thing out of our experience or habit, without considering the general characteristics it shares with the things of its class. For example when we preoccupy ourselves with certain striking features in a person ignoring the features that he has in common with the rest of human species or his other distinct features as an individual, out of sheer habit or our previous experience in such matters, we are taking the stand of vyavharanaya.

Rjusutranaya: It is when you consider a thing form its present stand point without considering its previous history or antecedents. It is like watching the flow of a river, without bothering yourself from where it is flowing or to where it is going.

Sabdanaya: It is when we strictly go according to the meaning of a word, without acknowledging the fact that the same word may have other meanings or other words may have the same meaning.

Samabhirudhanaya: It is when we consider the conventional meaning of a word ignoring its root or etymological meaning.

Evambhutanaya: It is when we consider a thing from the point of view of its root or etymological meaning of its name.

The Theory of Syadavada or Saptabhangi

Seven different ways of saying the same thing.

According to Jainism, each truth can be represented in different ways, each as a possibility or probability, but not as the entire truth by itself. Each proposition is true in the context of certain conditions. It may not hold good otherwise. Thus from any given point of view, a thing:

1. Is

2. Is not

3. Is and is not.

4. Is inexpressible.

5. Is and is inexpressible

6. Is not and is inexpressible, and

7. Is, is not, and is inexpressible

Syad asti (IS): A thing exists in the context of its self. If you are a hundred miles away from a tree and never saw it, for you it may not exist, but for the tree it always exists, irrespective of what others may think.

Syad nasti (IS NOT) : A thing does not exist in the context of other forms, other substance, another place or another time. A tree exists in its present form, shape, time and place. But if you consider it to be a different tree, with a different form, shape, time and place, you may say it does not exist.

Syad asti nasti (IS and IS NOT): A thing may or may not exist at the same time. It may exist by itself, but for others it may not exist. It may exist in one sense, but does not exist in another sense. The tree may exist. But for a person who cannot identify the tree, it does not exist. Thus it exists but also does not exist at the same time.

Syad avyaktaya: Since so many interpretations are possible in respect of one truth, one can say that it is also inexpressible. Since I know that the tree is there, that the tree is not there, that the tree is there but also is not there simultaneously, I do not know how to express this truths convincingly. So I say, it is, it is not and it is also inexpressible.

Syad asti avyaktaya: The thing is there, but it is inexpressible. We know that a truth exists, but sometimes we cannot express it for one reason or the other.

Syad nasti avyaktaya: The thing is not there, but it is not possible to express it. We know sometimes that something does not exist, but we cannot speak about it.

Syad asti nasti avyaktaya: A thing is there, is not there, and at the time it is inexpressible.

In conclusion we may say that according to Jainism we can make many statements about the same truth. A thing may exist in the context of its own form, substance, place and time. So we can say a tree is a thing that is the tree. Similarly a thing may not exist in the context of another form, another substance, another place and another time. So we can say that a tree is not a thing that is not the tree. The other variations that are described here are further elaboration of these two fundamental statements of pure logic.

Ten Virtues Of Monks

Ten Virtues Of Monks

Along with the five great vows, monks strive after the ten-fold virtues of a self controlled ascetic. The layperson follows these virtues partially.

* Kshamaa Forbearance, Forgiveness
* Maardava Modesty, Humility
* Aarjava Straightforwardness, Candor
* Saucha Contentment
* Satya Truthfullness
* Samyam Self-restraint, Control of Senses
* Tapa Austerity, Penance
* Tyaga Renunciation
* Akinchanya Non-attachment
* Brahmacharya Celibacy, Chastity.

Monks are required to bear equanimity towards all living beings, friends and foes alike.

In addition to the ten fold virtues Monks live on alms, do not eat food at night, do not use any kind of conveyance, and do not possess any property.

Jain Dashlakshni parva which begins from Bhaadaravo Sud 5, and ends, Bhaadravo Sud 14, Ananta-chaturdashi, is the celebration of ten virtues, Each day is dedicated to one virtue.

Bhaadaravo Vad 1, is called Kshamaavaanee day. This is the day of forgiving and asking forgiveness.

Twelve Bhavnas (Reflections or Thoughts)

Jain religion puts a significant emphasis on the thought process of a human being. A person's behavior and his actions are the reflection of his internal thoughts, day in and day out. It is not the action but intention behind the action results in the accumulation of Karma.

One should be very careful about his thoughts, how he thinks, and the subject matter of his thought.

To make room for pure thoughts, and to drive out the evil ones, Jainism recommends to meditate the following twelve thoughts or Bhavnas.

The twelve Bhavnas described here are the subject matters of one's meditation, and how to occupy one's mind with useful, religious, beneficial, peaceful, harmless, spiritually advancing, Karma preventing thoughts. They cover a wide field of teachings of Jainism. They are designed to serve as aids to spiritual progress, produce detachment, and lead the aspirants from the realm of desire to the path of renunciation. They are reflections upon the fundamental facts of life, intended to develop purity of thought and sincerity in the practice of religion.

The reflections are also called Anuprekshas, longings, thoughts, aspirations, or Bhavnas.

* 1. Anitya Bhavna - Impermanence of the world
* 2. Asarana Bhavna - No one provides protection
* 3. Samsara Bhavna - No permanent relationship in universe
* 4. Ekatva Bhavna - Solitude of the soul
* 5. Anyatva Bhavna - Separateness
* 6. Asuci Bhavna - Impureness of the body
* 7. Asrava Bhavna - Influx of karma
* 8. Samvara Bhavna - Stoppage of influx of karma
* 9. Nirjara Bhavna - Shedding of karma
* 10. Loka Bhavna - Transitory of universe
* 11. Bodhi-durlabha - Unattainability of right faith, Bhavna knowledge, and conduct
* 12. Dharma Bhavna - Unattainability of true preceptor, scriptures, and religion


1. Anitya Bhavna - Impermanence of the World

Under this reflection, one thinks that in this world every thing such as life, youth, wealth, property, etc. are transient or subject to alteration. Nothing in the universe is permanent, even though the whole universe is constant. Spiritual values are therefore worth striving for as soul's ultimate freedom and stability. This will help to break all earthly attachments.


2. Asarana Bhavna - No one provides protection

Under this reflection, one thinks that he is helpless against death, old age, and disease. The only way he can conquer death and disease is by destroying all his karma. The soul is his own savior, and to achieve total freedom and enlightenment, one takes refuge to the true path and to the five best personalities. They are Arihanta, Siddha, Acharya, Upadhyay and Sadhus. The refuge to others are due to delusion, and must be avoided.

3. Samsara Bhavna - No permanent relationship in universe

Under this reflection, one thinks that the soul transmigrates from one life to the other in any of the four forms, human, animal, hellish, and heavenly.

The continual cycle of birth, life, and death is full of pain and miseries, and has not yet ended. There are no permanent worldly relations like father, mother, friend, foe, etc. It is we who establish these relations and live accordingly.

This kind of thought will help minimize or stop any attachments to anybody, other living beings, or objects. The soul must achieve ultimate freedom from it, which is liberation or Moksha.

4. Ekatva Bhavna - Solitude of the soul


Under this reflection, one thinks that the soul is solitaire, and lonely in existence. The soul assumes birth alone, and departs alone from the life form. The soul is responsible for its own actions and karmas. The soul will enjoy the fruits, and suffer bad consequences of its own action alone. Such thoughts will stimulate his efforts to get rid of karmas by his own initiative and will lead religious life.

5. Anyatva Bhavna - Separateness

Under this reflection, one thinks that soul is separate from any other objects or living beings of the world. Even his body is not his. At the time of death, soul leaves the body behind. The body is matter, while the soul is all consciousness.

The soul therefore should not develop attachment for worldly objects, and other living beings. He should not allow himself to be controlled by desires, greed, and urges of the body.

6. Asuci Bhavna - Impureness of the body

Under this reflection, one thinks about the constituent element of one's body. It is made of impure things like blood, bones, flesh, etc. It also generates impure things like perspiration, urine, stool, etc.

The soul, which resides within the body, is unattached to the body. It is alone and pure. The body ultimately becomes nonexistent, but the soul is eternal.

Therefore emotional attachments to the body is useless.

7. Asrava Bhavna - Influx of karma

Under this reflection, one thinks about karma streaming into the soul. Every time he enjoys or suffers through the senses (touch, taste, smell, sight, and hearing) he makes his karma increase. This thought will make him more careful, and will try to stop the influx of karmas.

8. Samvara Bhavna - Stoppage of influx of karma

Under this reflection, one thinks about stopping evil thoughts, and becomes absorbed in achieving spiritual knowledge, meditation, etc. This prevents the influx of karma.

9. Nirjara Bhavna - Shedding of karma

Under this reflection, one thinks about the evil consequences of karma, and striving to destroy the previously acquired karma by austerity and meditation.

10. Loka Bhavna - Transitory of universe

Under this reflection, one thinks about the real nature of this universe. Judging from the standpoint of substance, it is eternal but from the standpoint of modification it is transitory.

Thus all objects of the world come into existence and perish. This thought makes him understand the true nature of reality, which is necessary for right knowledge.

11. Bodhi-durlabha Bhavna - Unattainability of right faith, knowledge, and conduct

Under this reflection, one thinks that it is very difficult for the transmigrating soul to acquire right faith, right knowledge, and right conduct in this world. Therefore, when one's has the opportunity to be a religious person, take the advantage of it to develop right religious talent. This thought will strengthen one's effort to attain them, and live accordingly.

12. Dharma Bhavna - Unattainability of true preceptor, scriptures, and religion

Under this reflection, one thinks that the true preceptor, scriptures, and religion are excellent shelters in this world full of agony. All other things lead to misery and suffering.

Four Bhavnas or Virtues

Besides the twelve Bhavnas described above Jainism has laid great importance on the following four Bhavnas or virtues. They are mentioned here for clarification.

* Amity, love, and friendship - Maitri
* Appreciation, respect and joy - Pramoda
* Compassion - Karuna
* Equanimity and tolerance - Madhyastha

Jain Ethics- Twelve Vows Of Layperson

The five great vows (Maha-vratas) can be adopted by monks who are very keen about the uplift of their souls and ready to sacrifice all worldly enjoyments and family ties.

For those who want to remain in family life and for whom complete avoidance of five principle sins are difficult, Jain ethics specifies the following twelve vows to be carried out by the householder.

Of this twelve vows, the first five are main vows of limited nature (Anuvratas). They are somewhat easier in comparison with great vows (Maha-vratas). The great vows are for the monks.

The next three vows are known as merit vows (Guna-vratas), so called because they enhance and purify the effect of the five main vows and raise their value manifold. It also governs the external conduct of an individual.

The last four are called disciplinary vows (Shikhsa-vratas). They are intended to encourage the person in the performance of their religious duties. They reflect the purity of one's heart. They govern one's internal life and are expressed in a life that is marked by charity. They are preparatory to the discipline of an ascetic's life.

Three merit vows (Gunavrats) and four disciplinary vows (Shikhsa-vratas) together are known as Seven vows of virtuous conduct (Shilas).

A person may adopt these vows, according to his individual capacity and circumstances with the intent to adopt ultimately as a great vows.

The layperson should be very careful while observing and following these limited vows. These vows being limited or restricted vows may still leave great scope for the commitment of sins and possession of property.

The twelve vows are described as follows:

Five Main Vows of Limited Nature (Anuvratas):

* 1. Non-violence Anuvrat - Ahimsa Anuvrat (Sthula Pranatipat Viraman)
* 2. Truthfulness Anuvrat - Satya Anuvrat (Sthula Mrisavada Viraman)
* 3. Non-stealing Anuvrat - Achaurya Anuvrat (Sthula Adattadana Viraman)
* 4. Chastity Anuvrat - Bhramacharya Anuvrat (Sthula Maithuna Viraman)
* 5. Non-attachment Anuvrat- Aparigraha Anuvrat (Sthula Parigraha Viraman)

Three Merit Vows (Guna-vrats):

* 6. Dik Vrata - Limited area of activity vow
* 7. Bhoga-Upbhoga Vrata - Limited use of consumable and non-consumable items vow
* 8. Anartha-danda Vrata - Avoidance of purposeless sins vow

Four Disciplinary Vows (Siksha-vratas):

* 9. Samayik Vrata - Meditation vow of limited duration
* 10. Desavakasika Vrata - Activity vow of limiting space
* 11. Pausadha Vrata - Ascetic's life Vow of limited duration
* 12. Atithi Samvibhaga Vrata - Limited charity vow

1. Non-violence Anuvrat (Ahimsa Anuvrat): In this vow, a person must not intentionally hurt any living being (plants,animals,humans etc.) or their feeling either by thought, word or deed, himself, or through others, or by approving such an act committed by somebody else.

Intention in this case applies selfish motive, sheer pleasure and even avoidable negligence.

He may use force, if necessary, in the defense of his country, society, family, life, property, religious institute.

His agricultural, industrial, occupational living activities do also involve injury to life, but it should be as minimum as possible, through carefulness and due precaution.

Four stages of violence are described:

* Premeditated Violence to attack someone knowingly
* Defensive Violence to commit intentional violence in defense of one's own life
* Vocational Violence to incur violence in the execution of one's means of livelihood
* Common Violence to commit violence in the performance of daily activities

Premeditated violence is prohibited for all. A householder is permitted to incur violence defensively and vocationally provided he maintains complete detachment. Common violence is accepted for survival, but even here, one should be careful in preparing food, cleaning house, etc. This explains the Jain's practices of filtering drinking water, vegetarianism, not eating meals at night, and abstinence from alcohol.

Nonviolence is the foundation of Jain ethics. Lord Mahavir says: `one should not injure, subjugate, enslave, torture or kill any living being including animals, insects, plants, and vegetables.' This is the essence of religion. It embraces the welfare of all animals. It is the basis of all stages of knowledge and the source of all rules of conduct. The scriptures analyze the spiritual and practical aspects of nonviolence and discuss the subject negatively and positively.

2. Truthfulness Anuvrat (Satya Anuvrat): The second of the five limited vows is Truth. It is more than abstaining from falsehood. It is seeing the world in its real form and adapting to that reality. The vow of truth puts a person in touch with his inner strength and inner capacities.

In this vow, a person avoids lies, such as giving false evidence, denying the property of others entrusted to him, avoid cheating others etc. The vow is to be followed in thought, action, and speech, and by doing it himself or by getting it done through others.

He should not speak the truth, if it harms others or hurts their feelings. He should, under these circumstances, keep silence.

3. Non-stealing (Achaurya / Asteya) Anuvrat: In this vow, a person must not steal, rob, or misappropriate others goods and property. He also must not cheat and use illegal means in acquiring worldly things, nor through others or by approving such an act committed by others.

4. Chastity (Bhramacharya) Anuvrat: The basic intent of this vow is to conquer passion and to prevent the waste of energy. Positively stated, the vow is meant to impart the sense of serenity to the soul.

In this vow, the house holder must not have a sensual relationship with anybody but one's own lawfully wedded spouse. Even with one's own spouse, excessive indulgence of all kinds of sensual pleasure need be avoided.

5. Non-possession / Non-attachment (Aparigraha) Anuvrat: Non-possession is the fifth limited vow. As long as a person does not know the richness of joy and peace that comes from within, he tries to fill his empty and insecure existence with the clutter of material acquisitions.

Lord Mahavir said, security born of material things is a delusion. To remove this delusion, one takes the vow of non-possession and realizes the perfection of the soul.

One must impose a limit on one's needs, acquisitions, and possessions such as land, real estate, goods, other valuables, animals, money, etc. The surplus should be used for the common good. One must also limit the every day usage of number of food items, or articles and their quantity.

This Jain principle of limited possession for householders helps in equitable distribution of wealth, comforts, etc., in the society. Thus Jainism helps in establishing socialism, economic stability, and welfare in the world.

Non-possession, like non-violence, affirms the oneness of all life and is beneficial to an individual in his spiritual growth and to the society for the redistribution of wealth.

6. Dik Vrata - Limited Area of Activity Vow: This vow limits one's worldly activities to certain area in all the ten directions; north, south, east, west, north-east, north-west, south-east, south-west, above and below. He gives up committing sins in any place outside the limited areas. This vow provides a space limit to the commitments of sins not restricted by the limited vows of non-violence. Thus outside the limited area, the limited vows assumes the status of full vow (Maha-vratas).

7. Bhoga-Upbhoga Vrata - Limited use of Consumable/ Non-consumable items vow Generally one commits the sin by one's use or enjoyment of consumable (Bhoga) and non-consumable (Upbhoga) things.

Consumable (Bhoga) means enjoyment of an object which can only be used once, such as food, drink, fruits and flowers.

Non-consumable (Upabhoga) means enjoyment of an object which can be used several times, such as furniture, cloths, ornaments, buildings etc.

One should, therefore, limit the use of these two items in accordance with his own need and capacity by taking this vows.

This vow provides the time limit to the commitments of sins not restricted by Aparigraha Anuvrata.

8. Anartha-danda Vrata - Avoidance of Purposeless Sins Vow One must not commit unnecessary or purposeless sin or moral offense as defined below.

Thinking, talking, or preaching evil or ill of others.

Doing inconsiderate or useless acts such as walking on the grass unnecessarily.

Manufacturing or supplying arms for attack.

Reading or listening, improper literature, or carelessness in ordinary behavior.

Thus this vow is of great practical importance. It makes life more vigilant and sin-proof.

9. Samayik Vrata - Limited Meditation Vow Meditation of the soul and its relationship with nature is known as Samayik.

By giving up affection and aversion (Rag and Dvesha), observing equanimity in all objects, thinking evil of no one, and being at peace with the world, one should practice this vow of meditation (Samayik).

This vow consists in sitting down at one place for at least 48 minutes concentrating one's mind on religious activities like reading religious books, praying, or meditating. This vow may be repeated many times in a day. It is to be observed by mind, body, and speech.

The meditation of 48 minutes makes a person realize the importance of a life long vow to avoid all sinful activities and is a stepping stone to a life of full renunciation.

10. Desavakasika Vrata - Limited Duration of Activity Vow This vow sets the new limit within the limitations already set by Dik Vrata and Bhoga-Upbhoga Vrata. The general life long limitation of doing business in certain areas and the use of articles are further restricted for a particular days time of the week.

This means that one shall not, during a certain period of time, do any activity, business, or travel beyond a certain city, street, house or have anything to do with the enjoyment of objects beyond that limit.

11. Pausadha Vrata - Limited Ascetic's Life Vow This vow requires to live the life of a monk for a day. During this time one should retire to a secluded place, renounce all sinful activities, abstain in seeking pleasure from all objects of the senses, observe due restraint of body, speech and mind. A person follows five great vows (Maha-vratas) completely during this time. He passes his time in spiritual contemplation, perform meditation (Samayik), engage in self study, and worship Gods (Arihants and Siddhas).

This vow promotes and nourishes one's religious life and provides training for ascetic life.

12. Atithi Samvibhaga Vrata - Limited Charity Vow One should give food, clothes, medicine, and other articles of its own possession to monks, nuns, and a pious person. The food offered should be pure and with reverence.

One should not prepare any foods specially for monks because monks are not allowed to have such foods. Donating of one's own food and articles to monks and others, provides an inner satisfaction and raises one's consciousness to higher level. It also saves him from acquiring of more sins if he would have used the same for his nourishment, comfort and pleasure.

Peaceful Death: In the final days of life, a householder observes peaceful death. The house-holder can attain a peaceful death (Sallekhana) if he truly follows the above twelve vows. The peaceful death is characterized by non-attachment to the worldly objects and by a suppression of the passions at the time of death. The last thought should be of a calm renunciation of the body, and this thought should ever be present long before death supervenes.

Conclusion: By performing these twelve vows, a lay follower may live a righteous life and advance towards a fuller and more perfect life, and conquer desire.

While earning wealth, supporting family, and taking up arms to protect himself, his family, his country, etc. against intruder, he is taught self restraint, love and enmity.

On one hand, he is debarred from doing any harm to himself, to his family, to his country, or to humanity by his reckless conduct. On the other hand, by giving up attachments he gradually prepares himself for the life of ascetics.

If one goes deeper into the rules laid down, he will find that practice of limiting the number of things to be kept or enjoyed by himself eliminates the danger of concentration of wealth at one point, which will help to minimize poverty and crime in the society. Thus limiting the desires of individuals, results in a ideal society.

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.

Five Bodies and Eight Vargnas

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:


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:


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.

Five Great Vows (Maha-vratas)

Five Great Vows (Maha-vratas)


Right knowledge, right faith, and right conduct are the three
most essentials for attaining liberation.

In order to acquire these, one must observe the five great vows:

1. Non-violence - Ahimsa
2. Truth - Satya
3. Non-stealing - Achaurya or Asteya
4. Celibacy/Chastity - Brahmacharya
5. Non-attachment/Non-possession - Aparigraha


Non-violence (Ahimsa):


Among these five vows, non-violence (Ahimsa) is the cardinal
principle of Jainism and hence it is called the highest religious
principle, or the cornerstone of Jainism.

Non-violence is the supreme religion (Ahimsa parmo dharma)

It is repeatedly said by all Tirthankaras in Jain literature,

"Do not injure, abuse, oppress, enslave, insult, torment,
torture, or kill any creature or living being."

According to Jainism all living beings, irrespective of their
size, shape, or different spiritual developments are equal. No
living being has a right to harm, injure, or kill any other living
being, including animals, insects, and plants. Every living being has
a right to exist and it is necessary to live with every other living
being in perfect harmony and peace.

Nonviolence is based on love and kindness for all living beings.
Nonviolence in Jainism is not a negative virtue. It is based upon
the positive quality of universal love and compassion. One who is
actuated by this ideal cannot be indifferent to the suffering of
others.

Violence of every type should be completely forbidden. Mental
tortures by way of harsh words, actions, and any type of bodily
injuries should also be avoided. Even thinking evil of some one is
considered violence in Jainism.

Practically, it is impossible to survive without killing or injuring
some of the smallest living beings. Some lives are killed even
when we breathe, drink water, or eat food. Therefore, Jainism
says that minimum killing of the lowest form of life should be our
ideal for survival.

In the universe, there are different forms of life, such as,
human beings, animals, insects, plants, bacteria, and
even smaller lives which cannot be seen even through the most
powerful microscopes. Jainism has classified all the living
beings according to their senses as follows:

five senses - human, animals, birds, heavenly, hellish beings
four senses - flies, bees, etc.
three senses - ants, lice, etc.
two senses - worms, leaches, etc.
one sense - vegetables, water, air, earth, fire etc.

The five sense are, touch, taste, smell, sight, and hearing.

It is more painful if a life of the higher forms (more than one sense)
are killed. All non-vegetarian food is made by killing a living
being with two or more senses. Therefore, Jainism preaches strict
vegetarianism, and prohibits non-vegetarian foods.

Jainism explains that violence is not defined by actual harm, for
this may be unintentional. It is the intention to harm, the
absence of compassion, and the ignorance that makes an action
violent. Without violent thought there can be no violent actions.

Non-violence is to be observed in action, speech, and thought.
One should not be violent, ask others to do so, or approve of such
an activity.


Truth (Satya):


Anger, greed, fear, jokes, etc. are the breeding grounds of
untruth. To speak the truth requires moral courage. Only those
who have conquered greed, fear, anger, jealousy, ego, frivolity,
etc., can speak the truth. Jainism insists that one should not
only refrain from falsehood, but should always speak the truth
which should be wholesome and pleasant.

One should remain silent if the truth causes pain, hurt, anger, or

death of any living being.

Truth is to be observed in speech, mind, and deed. One should not
utter an untruth, ask others to do so, or approve of such
activities.


Non-stealing (Achaurya or Asteya):


Stealing consists of taking another's property without his consent,
or by unjust or immoral methods. Further, one should not take
anything which does not belong to him. It does not entitle one to
take away a thing which may be lying unattended or unclaimed. One
should observe this vow very strictly, and should not touch even a
worthless thing which does not belong to him.

When accepting alms, help, or aid one should not take more then
what is minimum needed. To take more than one's need is also
considered theft in Jainism.

The vow of non-stealing insists that one should be totally honest
in action, thought, and speech. One should not steal, ask others
to do so, or approve of such activities.


Celibacy / Chastity (Brahmacharya):


Total abstinence from sensual pleasure is called celibacy. Sensual
pleasure is an infatuating force which sets aside all virtues and
reason at the time of indulgence. This vow of controlling sensuality
is very difficult to observe in its subtle form. One may refrain
from physical indulgence but may still think of the pleasures of
sensualism, which is prohibited in Jainism.

Monks are required to observe this vow strictly and completely.
They should not enjoy sensual pleasures, ask others to do the
same, nor approve of it. There are several rules laid down for
observing this vow for householders.


Non-attachment / Non-possession (Aparigraha):


Jainism believes that the more worldly wealth a person possesses,
the more he is likely to commit sin to acquire the possession, and
in a long run he may be more unhappy. The worldly wealth creates
attachments which will continuously result in greed, jealousy,
selfishness, ego, hatred, violence, etc. Lord Mahavir has said
that wants and desires have no end, and only the sky is the limit
for them.

Attachments to worldly objects results in the bondage to the
cycle of birth and death. Therefore, one who desires of spiritual
liberation should withdraw from all attachments to pleasing
objects of all the five senses.

Monks observe this vow by giving up attachments to all things such
as:

Material things:
Wealth, property, grains, house, books, clothes, etc.

Relationships:
Father, mother, spouse, sons, daughters, friends, enemies,
other monks, disciples, etc.

Feelings:
Pleasure and painful feelings towards touch, taste, smell,
sight, and hearing objects. They have the equanimity towards
music and noise, good and bad smells, soft and hard objects
for touch, beautiful and dirty sights, etc.

They do not eat food for taste but for survival with the
intention to destroy his karma with the help of this body.

Non-possession and non-attachment are to be observed in speech,
mind, and deed. One should not possess, ask others to do so, or
approve of such activities.

Jainism has laid down and described in much detail these five
great vows for the path of liberation. These are to be observed
strictly and entirely by the monks and nuns. Partial observance
is laid down for the householders with an additional seven vows.

Six Universal Substances (Dravyas)

Six Universal Entities (Substances or Dravyas)


Structural View Of The Universe

Jain Philosophy does not give credence to the theory that the God
is a creator, survivor, or destroyer of the universe. On the
contrary, it asserts that the universe has always existed and will
always exist in exact adherence to the laws of the cosmos. There
is nothing but infinity both in the past and in the future.

The world of reality or universe consists of two classes of
objects:

Living beings (conscious, chetan, jiva) and
Non-living objects (unconscious, achetan, ajiva)

Non-living objects are further classified into five categories
matter (Pudgal)
space (Akas)
medium of motion (Dharmastikay)
medium of rest (Adharmastikay)
time (Kaal or Samay)

The five nonliving entities together with the living beings,
totaling six are aspects of reality in Jainism. They are also known
as six universal entities, substances or dravyas.

These six entities of the universe however do undergo countless changes,
but nothing is lost or destroyed. Everything is recycled in
another form.


The Concept of Reality or Entity or Substance (Dravya):


A reality is defined to have an existence (Sat).

Each reality or entity continuously undergoes countless changes
known as origination and destruction. This is known as Paryaya of
a substance.

In the midst of changes its qualities remain unchanged which is
called permanence. This is also known as Gunas of the substance.

Hence every entity (substance or object) in the universe has three
aspects:

Origination - Utpada (continuous changes)
Destruction - Vyaya (continuous changes)
Permanence - Dhrauvya (permanent)

Both attributes (Gunas) and modes (Paryayas) are inseparable from
an entity.

The same principle can be explained differently as follows:

An entity is permanent (nitya) from the stand point of its
attributes or qualities (Guna). This is known as substancial
stand point (dravyarthik naya).

An entity is transient (anitya) from the stand point of its
forms or modifications (Paryaya). This is known as modal
stand point (Paryayarthik Naya).

A natural description of reality takes into consideration these
three aspects:

- permanence in the midst of change
- identity in the midst of diversity
- unity in the midst of multiplicity

The modifications that an entity undergoes refer to the various
shapes and forms into which a substance is transformed, either
naturally or artificially.

Examples:

A living being through the process of growth, undergoes various
changes, such as childhood, youth, and old age. These changes
are the natural modifications of the living being.

Childhood, youth, and old age are transient forms (Paryaya)
of a living being. The soul of a living being is permanent
(Dravya).

Clay is molded by a potter into various shapes. Gold is
crafted by a goldsmith into various ornaments. These changes
are artificial modifications of the nonliving being.

- ornaments and clay shapes are transient (paryaya)
- gold and clay are permanent (dravya)

While undergoing various modifications, either natural or
artificial, the basic substance remains unchanged and is permanent,
while the forms change and are transient.


The six universal substances:


As explained above Jainism believes that the universe is made from
the combination of the six universal substances. All of the six
substances are indestructible, imperishable, immortal, eternal and
continuously go through countless changes.

Soul/Consciousness - Jiva (Living being)
Matter - Pudgala (Nonliving being)
Medium of motion - Dharma (Nonliving being)
Medium of rest - Adharma (Nonliving being)
Space - Akasa (Nonliving being)
Time - Kaal (Nonliving being)


Soul (Jiva):


Its essential characteristic is consciousness. This is the only
knowing substance. It possesses perfect knowledge, perfect vision,
perfect power, and perfect bliss. It also possesses the property
of contraction and expansion like that of light. They are of
innumerable numbers. Living being can not be created or can not be
destroyed. The total number of living beings remain same in the
entire universe at all the time.

There are two types of Souls (Living beings):

Free (Mukta) Soul


Free soul is defined as a pure consciousness, a soul that has
completely exhausted all of its karma. It is a liberated soul. It
is also known as Siddha. All siddhas are defined as Gods in
Jainism.

Liberated souls or Gods do not possess a body.

They possess perfect knowledge, vision, power, and bliss.

They live in Moksha, which is located on the top of Lokakas.

They never return again into the cycle of life, death, pain, and
pleasure.

There are an innumerable number of liberated souls.

All Tirthankaras and other Keval-jnanis become siddhas at the end
of their life (death).


Worldly (Samsari) Soul

It possesses a body (plants, naraki, tiryanch, human, or angel) and
wanders into the cycle of life and death.

It is covered with karma particles.

It possesses limited knowledge, vision, power, and bliss.

It suffers from birth, death, pain, and pleasure.

There are a innumerable number of worldly souls.

It is the doer of all kinds of karmas (actions), and enjoyer of the
fruit of the karmas.

It is capable of becoming free from worldly life.

Worldly souls are divided according to the number of senses they
possess.

There are total five senses a living being may possess.
touch, taste, smell, sight, and hearing.

One sense (Ekendria)
- possesses one sense - touch only
- it cannot move own its own accord
- they are subdivided into five categories

Soul possesses earth as its body - Prithvikaya
Soul possesses water as its body - Apakaya
Soul possesses fire as its body - Agnikaya
Soul possesses air as its body - Vayukaya
Soul possesses vegetable as its body - Vanaspatikaya

Two senses (Be-indriya)
A living being possesses two senses - touch and taste
ex. worms, leeches.

Three senses (Tre-indriya)
A living being possesses three senses - touch, taste, and
smell ex. ants, lice.

Four senses (Chau-indriya)
A living being possesses four senses - touch, taste, smell,
and sight ex. flies, bees.

Five senses (Panch-indriya)
A living being possesses five senses - touch, taste, smell,
sight, and hearing ex. animals, birds, human, heavenly, and
hellish beings, etc.

A soul with one to four senses does not a possess mind.
A soul with five senses may possess a mind.

Matter (Pudgala)


It is matter or body.
It has senses (touch, taste, smell, sight, and hearing).
They are of infinite number
It possesses color
It does not have consciousness or knowledge.
The smallest particle of matter is known as Parmanu (atom).
A paramanu occupies only one pradesa (unit of space)


There are four divisions of matter:

Skandha (whole-matter):
Any object which has a mass of matter can be called skandha.
ex. stick, stone, knife, a particle of sand

Skandha-desa (portion of matter):
Desa means a part, portion, or division. An undetached
portion of skandha is called skandha-desa When a part of the
skandha (skandha-desa) is separated from the whole, it also
becomes another skandha. A hand of a statue when undetached
is known as a skandha-desa but when separated from the statue
is known as Skandha.

Skandha-pradesa (smallest particle of matter):
The smallest undetached portion of skandha, which cannot be
further divided is called skandha-pradesa.

Paramanu or Anu (atom):
When the smallest portion of the matter is separated from its
skandha, it is called paramanu or anu. Parmanu matter can
not be further sub-divided, cut, or pierced.


Karmic Matter (Karma Pudgala):


Karma is one of the categories of matter. It is known as
karmic matter (karma pudgala). Karma particles are of very
fine matter not perceptible to the senses. The entire
universe is filled with such karmic matter.

Every living being is covered by karmic matter from the
beginning of time. It is the karmic matter that keeps the
soul away from realization of its true nature or liberation.


Medium of Motion (Dharma)


Medium of motion helps in the movement of soul and matter.
ex. water provides medium for fish to move
It does not possess senses, color, or body.
It does not have a consciousness or knowledge.
It exists in Lokakas.


Medium of Rest (Adharma)


Medium of rest helps to rest soul and matter.
ex. People rest in the shade of a tree
It does not possess senses, color, or body.
It does not have consciousness or knowledge.
It exists in Lokakas.

Space (Akasa)


Space provides room to soul, matter, dharma, adharma, and time.
It pervades everywhere (infinite).
It is the support of everything and thus it is self supported.
It has no form, color, taste, smell, and touch.
It does not perform any action (inactive), however it does
give accommodation to soul and matter of their actions.
It is one and whole.
Where medium of motion and rest substances exist, it is called
Lokakas.
The remaining space is empty and is called Alokakas.


Time (Kaal)


There are two views exist in Jainism with regards to time.

One view: Time is an imaginary thing, it has no real
existence.

Another view: Time has a real existence consisting of
innumerable time atoms.

The changes in living being and non-living being substances
are measured in the units of time. However time is not the
cause of the changes to living being and non-living
substances.

The smallest indivisible portion of time is called Samaya.

Combination of samayas are: moment, second, minute, hour,
day, month, year, etc.

innumerable samayas = one avali
(time required to blink a eye)
16,777,216 avalis = one muhurt (48 minutes)
30 muhurts = one day
15 days = one fortnight
2 fortnights = one month
12 months = one year
innumerable years = one palyopama
1,000,000,000,000,000 palyopamas = one sagaropama

Meaning Of Ashta Prakari Puja

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)

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)

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)

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)

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)

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)

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)

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)

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.

Nine Tattvas (Principles)

Nine Tattvas (Principles)


The nine tattvas, or principles, are the single most important
subject of Jain philosophy. It deals with the karma theory of
Jainism, which provides the basis for the path of liberation.
Without the proper knowledge of this subject, a person can not
progress spiritually. The true faith and understanding of this
subject brings about right faith (samyak-darshana), right
knowledge (samyak-jnana), and right conduct in an individual.


Nine Tattvas (Principles):

1. Jiva - soul or living being (Consciousness)
2. Ajiva - non-living substances
3. Asrava - cause of the influx of karma
4. Bandh - bondage of karma
5.*Punya - virtue
6.*Papa - sin
7. Samvara - arrest of the influx of karma
8. Nirjara - exhaustion of the accumulated karma
9. Moksha - total liberation from karma

* Punya and Papa are the diverse results of Asrava and Bandh. Some
exponents of Jains do not treat them as separate tattvas.
According to them, there are only seven principles instead of
nine.

1. Jiva (soul) Substance:

Explained in The Six Universal Substances chapter.

2. Ajiva (Non-living) Substances:

Explained in The Six Universal Substances chapter.


3. Asrava (Cause of the influx of karma) -

Asrava is the cause which leads to the influx of good and evil
karma which lead to the bondage of the soul.

Asrava may be described as attraction in the soul toward sense
objects.

The following are causes of influx of good and evil karma:

Mithyatva - ignorance
Avirati - lack of self restraint
Kasaya - passions like anger, conceit, deceit, and lust
Pramada - unawareness or unmindfulness
Yoga - activities of mind, speech, and body

In addition to the above causes, the five great sins; violence,
untruth, stealing, sensual indulgence, and attachment to worldly
objects are also the cause of the influx of karmas.



4. Bandha (Bondage of karma)


Bandha is the attachment of karmic matter (karma pudgala) to the
soul. The soul has had this karmic matter bondage from eternity.
This karmic body is known as the karmana body or causal body.

Karmic matter is a particular type of matter which is attracted to
the soul because of its ignorance, lack of self restraint,
passions, unmindfulness, activities of body, mind, and speech.

The soul, which is covered by karmic matter, continues acquiring
new karma from the universe and exhausting old karma into the
universe through the above mentioned actions at every moment.

Because of this continual process of acquiring and exhausting karma
particles, the soul has to pass through the cycles of births and
deaths, and experiencing pleasure and pain. So under normal
circumstances the soul can not attain freedom from karma, and hence
liberation.

Karmic matter attaching to the soul assumes four forms:

Prakriti bandha - Type of karma
Sthiti bandha - Duration of karma
Anubhava bandha - Intensity of attachment of karma
Pradesa bandha - Quantity of karma


Prakriti Bandha:

When karmic matter attaches to the soul, karma will obscure its
essential nature of:
perfect knowledge, vision, bliss, power, eternal existence,
non-corporeal, and equanimity.

Prakriti bandha is classified into eight categories, according to
the particular attribute of the soul that it obscures.

Jnana-varaniya
It covers the soul's power of perfect knowledge.

Darasna-varaniya
It covers the soul's power of perfect visions.

Vedniya
It obscures the blissful nature of the soul, and thereby
produces pleasure and pain.

Mohniya
It generates delusion in the soul in regard to its own true
nature, and makes it identify itself with other substances.

Ayu
It determines the span of life in one birth, thus obscuring
its nature of eternal existence.

Nama
It obscures the non-corporeal existence of the soul, and
produces the body with its limitations, qualities, faculties,
etc.

Gotra
It obscures the souls characteristics of equanimity, and
determines the caste, family, social standing, etc.

Antaraya
It obstructs the natural energy of the soul and prevents it
from attaining liberation. It also prevents a living being
from doing something good and enjoyable.


Ghati and Aghati karmas:

The above eight karmas are also categorized into two groups,
known as ghati and aghati karmas.


Ghati Karmas
Jnana-varaniya, Darasna-varaniya, Mohaniya, and Antaraya
karmas are called Ghati karmas (dangerous karmas) because
they obscure the true nature of the soul.

Aghati Karmas
Ayu, Nama, Gotra, and Vedniya karmas are called Aghati
karmas. They do not obscure the original nature of
the soul. However, they associate with the body of the
soul. Hence they can not destroyed by the soul so long as
it possesses a body.

When a person destroys all of his ghati karmas, at that time he
attains keval-jnana. However, he continues to live as a human
being because none of his aghati karmas are destroyed. He can
only attain liberation after all of his aghati karmas are
destroyed. Hence he attains liberation after his death.

When a person attains keval-jnana, he is known as an Arihant.
If an Arihant establishes the four fold order of Monks, Nuns,
Sravaka, (male layperson), and Sravika (female layperson) then
the Arihant is called a Tirthankara. Other Arihantas are known
as ordinary Kevali. After Nirvana (death) both Tirthankaras and
ordinary Kevalis are called Siddhas.

All Siddhas are unique individuals, but they all possess perfect
knowledge, vision, power, and bliss. Hence from the qualities
and attributes point of view all Siddhas are same.


Sthiti Bandha

When karmic matter attaches to the soul the duration of the
attachment is determined at that time according to the intensity
or dullness of the soul's passions.


Anubhava Bandha or Rasa Bandha

What fruits the karmic matter will produce is determined at the
time of attachment by varying degrees of passions.


Pradesa Bandha

The quantum of karmic matter that is drawn towards the soul for
attachment is determined by the intensity or dullness of the
soul's action.


5. Punya (Virtue)

The influx of karmic matter due to good activities of the mind,
body, and speech with the potential of producing pleasant
sensations is called punya or virtue.

Activities such as offering food, drink, shelter, purifying
thought, physical and mental happiness, etc. result in
producing punya karmic matter.



6. PAPA (Sin)

The influx of karmic matter due to evil activities of the mind,
body, and speech with the potential of producing unpleasant
sensations is called papa or sin.

Activities such as violence, untruth, theft, unchastity,
attachment to objects, anger, conceit, deceit, lust, etc.
result in producing papa karmic matter.



7. Samvara (Arrest of Karma)

The method which arrests fresh karma from coming into the soul
is samvara. This process is a reverse of asrava.

It can be accomplished by constant practice of:
- restraint of mind, body, and speech
- religious meditation
- conquest of desire
- forgiveness, tenderness, purity, truth, austerity,
renunciation, unattachment, and chastity


8. Nirjara

Nirjara is the exhaustion of karmic matter already acquired.

- The karmas exhaust themselves by producing their results when
it is time for them to do so.

- Unless they are exhausted before they are mature and
start producing results, it becomes difficult to be free.
By that time, new karmic matter begins to pour in.

- Therefore, it becomes necessary for one who desires final
liberation to exhaust all karmas before maturity. This is
called nirjara.

Nirjara is to be done by rigorous austerities.

External Nirjara:

Anasan - complete abstinence of eating and drinking

Alpahara - reduction in the quantity of food one
normally eats

Ichhanirodha - control of desire for food and material things

Rasatyaga - complete abstinence of eating or drinking juicy
and tasty foods such as honey, alcohol,
butter, milk, tea, sweets, juice etc.
(no attachments to the taste of the foods)

Kayaklesa - control of passions by discipline

Samlinata - sitting in a lonely place in due posture
with senses withdrawn

Internal Nirjara:

Prayaschita - repentance for the breach of vows

Vinaya - appropriate behavior towards a teacher

Vaiyavrata - selfless service to the suffering and
deserving

Svadhyaya - studying/listening of religious scriptures

Bhutsarga - non-attachment to the body

Subha-dhyana - religious meditation


9. Moksha


Moksha is the liberation of the living being (soul) after
complete exhaustion or elimination of all karmas.

A liberated soul regains totally its original attributes of
perfect knowledge, vision, power, and bliss. It climbs to the
top of Lokakas and remains there forever in its blissful and
unconditional existence.

It never returns again into the cycles of birth, life, and death.

This state of the soul is the liberated or perfect state, and
this is called "Nirvana."