GUIDENCES OF JAINISM
By
Bhadrabahu Vijay
Translated by: Shri K. Ramappa, M.A., B.Ed.
First Edition
Published by:
Shri Vishwa Kalyan Prakashan Trust
Near Kamboi Nagar
Mrhsana 384002
Gujarat
THE NAVAKAR MANTRA
The hymn of invocation
Namo Arihantanam
I bow in veneration to Arihantas (the destroyers of our inner enemies viz., Karmas).
Namo Siddhanam
I bow in veneration to Siddhas. (The souls that are perfect through the destruction of the Karmas.)
Namo Ayariyanam
I bow in veneration to Acharyas (The Head Sadhus of the four‑ fold Jain Sangh).
Namo Uvajjhayanam
I bow in veneration to Upadhyayas (The learned Sadhus who illustrate the Scriptures).
Namo loye savva sahunam
I bow in veneration to all Sadhus in the world. (Those who are pursuing the path of Moksha or salvation.)
Eso pancha namukkaro
Savva pävappanäsano
Mangalänam cha savvesim
Padhamam havai mangalam
This five‑fold salutation destroys all sins and is the most auspicious one amongst all auspicious things.
This is the greatest hymn of invocation in Jainism. Every follower of Jainism repeats this hymn with devotion. This is the most efficacious hymn.
WHAT IS THE JAIN DHARMA OR JAINISM?
Before we understand the meaning of the Jain dharma, it is absolutely necessary that we should have a thorough knowledge of the word, dharma or religion because for thousands of years, innumerable wrong notions about dharma hace been nourished and held by people. Dharma or religion is neither a cult nor a creed; nor it is a reserved ystem of any community. Dharma is not entirely related either to an individual or to a society; nor is it confined to any area. Dharma is the essential nature of an individual or an object. Shramana Bhagawan Mahavir has explained the meaning of dharma clearly thus:-
"Vatthu Sahavo Dhammo"
Dharma is nothing but the real nature of an object. Just as the nature of fire is to burn and the nature of water is to produce a cooling effect, in the same manner, the essential nature of the soul is to seek self-realization and spiritual elevation.
If we examine the matter thus, we find that dharma acquires different definitions in different contexts but here is a simplpe and clear meaning of it; "Dharma is the name that can be given to all the elaborate codes of conduct and ideologies that enable life to attain nobility and spiritual exaltation". Dharma can be the only means to understand and realize the true meaning of life. Dharma in its real sense is that which leads the soul on the path of felicity, peace and spiritual bliss; and impels it to be active and progressive. The great Jieshwaras have defined dharma thus:-
Arhat dharma - the dharma of Ariantas or the destroyers of the inner enemies namely Karmas.
Anekanta darshan - the ideology that is comprehensive and is not limited to a single point of view.
Vitaraga marg - the dharma that has been expounded by the Paramatma who is devoid of all attachments and hatred.
Thus, Jainism is known by various names.
WHO IS A JIN?
A Jin is one who typifies the Jain dharma ! Jin means Victor! conqueror! The ultimate and absolute aim of life is salvation - Mukti! Deliverance! Two powerful impediments to the attainment of salvation are attachment and hatred. These two have been considered the inner enemies. They are the two enemies that entangle the Soul (Atma) in the cycle of birth and rebirth. Such passions as desire, anger, miserliness, arroggance and envy are but the offspring or the manifestations of the two passions, namely, attachment and hatred. One who attains an absolute victory over these enemies is known as Jin. He is also known by other names.
Arihanta - ARI = enemy, HANT = destroyer. One who destroys the inner enemies.
Arhan - One who is worthy of being worshipped.
Vitrag - One who is devoid of attachment and hatred.
Sarvajna - One who knows everything -The Omniscient.
Parameshthi - One who has attained the Parampad or the highest state.
Sarvadarshi - One who is all-seeing.
These Jins have in their lives personally lived the dharma and showed to the world the path of attainment and that has become the dhama for Sadhakas, those who try to achieve it. The Jins give form to it; and hence it is named Jin dharma.
Who is a Jain?
The devotee of vishnu is called a Vaishnav; the devotee of Shiva is called a Shaiva; the follower of the Buddha is called a Buddhist: the follower of Christ is called a Christain. In the same manner, the follower of Jineshwer is known as a Jain. Hence, this dharma has become current, established and reowned under the name of the Jain dharma. One who follows the path shown by Jineshwer is a Jain.
Such a man is a Jain to whatever nation he may belong; to whatever sect or creed he may belong; in whatever philosophical context he might have been born or brought up. The Jain dharma is not a religious sect or creed. Anyone can adore and follow this dharma irrespective of his caste and creed. This living dharma is meant for all.
The Jain dharma
This dharma is absolutely independent, unique and systematised among the religions of the world. It has its own philosophy; it has a code of counduct tested by time. It has a unique outlook and wisdom. By means of this dharma, it is possible to see and examine the nature and real dimensions of every object in this universe. There is no definite day or date for commencing to live according to this dharma. Moreover, this dharma does not have any seer who first preached and expounded it. The Jain dharma has been in existence from times immemorial. In relation to time, that which undergoes changes according to the passage of time, naturally passes through the phases of gradual evolution and gradual decline. This process of development and decline continues in the endless and boundless flow of time.
THE ARRANGEMENT OF ARA, THE PHASES OF TIME
Time has mainly two phases, namely, Avasarpini the phase of decline and Utsarpini the phase of evolution. Avasarpini means that phase of time in which there takes place a gradual decline. During this phase, age, body, strength, happiness, etc., decline. On the contrary, during the phase called Ursarpini which means the time of progress and development, happiness, strength, body etc., attain progress. When the Utsarpini phase reaches its highest limit, the Avsarpini phase commences and when the Avasarpirni phase reaches its highest limit the Utsarpini commences. This cycle of time has to keep revolving thus. There is no end whatsoever to the revolution of this wheel. That is why, it has been named the wheel of time. Each of these phases has 6 aspects; and each aspect is known as Ara or an arc ‑ wheel of time.
1) Susham Susham Kal the phase of absolute happiness.
2) Susham Kal the phase of happiness.
3) Susham Dusham Kal the phase of much happiness and some sorrow.
4) Dusham Susham Kal the phase of much sorrow and some happiness.
5) Dusham Kal the phase of sorrow.
6) Dusham Dusham Kal the phase of absolute sorrow.
All of us are at present in the fifth phase called Dusham, the phase of sorrow.
TIRTHA, DHARMA AND TIRTHANKAR (ONE WHO REVEALS THE DHARMA)
Twenty four Tirthankars are born in every Utsarpini phase and the Avasarpini phase. They, by means of their endeavor, become absolutely enlightened; they become devoid of attachments; they become Jinas; and for the spiritual welfare of all creatures in the Universe, they establish and expound the philosophy. Because they establish the philosophy, they are called Tirthankars. One definition of tirth is Sangha or society, Chauvanno Sangho tittham. This four‑fold society of Sadhus, Sadhvis, Shravaks and Shravikas is together called tirtha.
THE EXPOSITION OF THE PHILOSOPHY
The twenty four Tirthankars‑Jineshwars in their respective periods preach the great dharma and show a clear and straight path for tha achievement of dharma. The essential form of Jain dharma has been the same from the time of Bhagwan Rishabhdev upto the time of Bhagwan Mahavir. The ultimate achievement of dharma has been Mukti or Moksha or absolute deliverance. The practice of the austerities like non‑violence and truthfulness has become the real means for the attainment of Mukti or salvation. In the practice of these austerities, there may take place degrees of variations and at times such variations have taken place. But the essential form of the Jain dharma has not changed in the period of any Tirthankara and such a change will never take place. Shraman Bhagwan Mahavir restated the same eternal truth as was preached by Tirthankar Bhagwän Rishabhadev. The same message is today known as Jain dharma. Bhagwän Sri Rishabhdev‑Adinath, the first Tirthankar was born and attained the salvation at the end of the third Susham Dusham Kal, time of much happiness and some sorrow. The rest of twenty three Tirthankars were born and attained the salvation in fouth Dusham Susham Kal, time of much sorrow and some happiness and in their respective periods they revitalised the same path as had been shown by Bhagwän Sri Rishabhdev.
BHAGWAN MAHAVIR
Shramana Bhagwan Mahavir was the last Tirthankar in the Avasarpini phase or the phase of decline. He was a contemporary of Gautam Buddha, Lao‑Tse, Confucius, Socrates, etc. Bhagwan Mahavir was born on Monday the 13th day of the Shukla ‑the bright fortnight of Chaitra according to the Indian Calendar that is on the 30th of March 599 B. C. at Kshatriyakunda (in Bihar). He was born as Vardhman Kumar to King Siddhartha and Queen Trishala. When he was 30 years of age, he renounced his worldly life and assumed the life of Sädhanä or spiritual endeavour on Mondav the 10th day of Krishna Paksha the black fortnight of Kartik according to the Indian Calendar that is on 19th December 569 B.C. He performed a severe and austere penance for twelve and a half years and then on Sunday, the 10th day of Shukla of Vaishäkh that is 13th April 558 B.C., he attained Kevaljnan or absolute enlightenment. He preached his first message on the 11th day of Shukla Paksha of Vaishakh and showed the multidimensional path for the attainment of selfpurification and selfperfection. The same path shown by him is followed today. On Tuesday, the new Moon day in Kartik, i.e , on the 15th October 528 B.C. Lord Mahavir attained salvation, Moksha and his life ended with his attainment of absolute deliverance.
THE PATH OF ACHIEVEMENT
The path of achievement relating to the Jain dharma has been divided into two kinds on the basis of the ability and strength of the individuals. One is the acceptance of the life of an ascetic for the sake of one's spiritual prosperity and this is an arduous path of attainment. The other one is to remain as a Householder (Grihastha, a man with a family), and to endeavour according to one's ability, to attain self‑ purification.
1. Sarvavirati ‑ The way of ascetic life (total renunciation)
2. Deshvirati ‑ The way of the householder (partial renunciation)
TOTAL RENUNCIATION
Total renunciation means to be completely detached from all sinful actions caused by all kinds of delusions. Such a person should not entertain sinful thoughts, utter sinful words; and commit any sinful action by means of his body. Not only should person completely refrain from all kinds of sin but also should not be an supporter of sin that might be committed by others. If any one commits a sinful action, such person should not encourage it nor should he agree in it. Even these actions, he should not commit by means of thought, word or action.
When a person renounces worldly life and all worldly attachments and is initiated into Samyamadharma or the way of discipline and austerity, the man is called Sadhu, ascetic, Shraman, or Muni and the woman is called Sadhvi, Shramani, or Aryä.
Those who get initiated into the life of discipline and austerity and become Sadhus and Sadhvis must take a vow to act strictly in accordance with the five great austerities. (There are five special kinds of vows).
The five great vows
1. The Pranatipätaviraman Mahavrat‑ Non‑violence
2. Mrishavadaviraman Mahävrat ‑ Truthfulness
3. Adattadänaviraman Mahavrat‑ Non‑stealing
4. Maithunaviraman Mahaivrat‑ Celibacy
5. Parigrahaviraman Mahavrat‑ Non‑attachment.
Those who are initiated into the path of austerity must take this sacred vow," O Lord Arihant! I will not commit the sins of violence, uttering falsehood, stealing and carnal enjoyments, or be possesive, in word, thought or deed; nor will I assist any one in committing such sins. If anyone is committing such sins, I will not approve of and endorse them. Oh Lord! I hereby take a sacred and solemn vow that throughout my life, I will conform to these five austerities, the five gems of Jain conduct."
The Jain Sadhus and Sadhvis never cause harm or violence to any living being. They live according to the pledge that they will not harm even the tiniest creatures.
They do not speak untruth in whatever circumstances they might be entangled. They will not lie on account of fear, desire, anger, or on account of deceptive intentions.
Without the permission of the owner, they will not take even a small thing like a straw.
They have to observe the vow of celibacy with an absolute adherence to it. In this respect, the rules of conduct to be adhered to are absolutely strict and they should be observed with care. The Sadhus should not touch the members of the opposite sex, even to a child. In the same manner, the Sadhvis should not touch the members of the other sex, even to a child. The touching of the members of the opposite sex is strictly prohibited in the case of the Jain Sadhus and Sadhvis. In case, they touch the members of the opposite sex either by mistake or in ignorance, they have to undergo the ritual of Prayashchitta for selfpurification.
There is a reason behind the rule that prohibits the touching of even the children of the opposite sex. The reason is that it is not possibie to draw a line of demarcation regarding the actual age of such youngsters. Not only it would be hard to do so but they can develop attachment which they have left. It is necessary to take some precautions to adhere to this rule of conduct strictly. There is a psychological bearing in respect of this rule of conduct. If we once allow the mind to go down, it will keep declining, step by step.
The Jain Sadhus cannot keep money with them. They cannot own or have control on any wealth or houses or any such movable or immovable property. They should limit their necessities to the lowest limit and apart from those limits they should not own anything or should not have attachment for any thing.
Some special rules of conduct for sadhus and sadhvis
After the sunset, the Jain sadhus/sadhvis do not take food or water. They wait 48 minutes after the sunrise before even taking boiled water. In any circumstance, they do not eat or take juice or water after the sunset till sunrise.
Gochari (obtaining food, alm)
The Jain sadhus/sadhvis do not cook their food nor do they get it prepared by others for them. But they go from house to house and they receive a bikshä (food) from the householders. This system or practice is called Gochari. Just as cows eat very little superficial grass moving from place to place, (taking a little at one place and a little at another). the Jain Munis do not take all the food from one house. They collect it from various houses. For food they go mostly to Jain householders but they may receive pure food from the houses of the people of any other community provided they are vegetarian.
The reason Jain sadhus/sadhvis accept a little food and not all the food they require from one house because this way hose holder would not have to cook again for their needs. Cooking involves violence and sadhus/sadhvis donot want to be a part of any violence due to their needs. They do not receive food standing outside the house; but they go directly to the place where food is cooked or kept; personally observe the situation; and take food because they can understand the situation fully.
What should be eaten? When should it be eaten? How should it be collected? How much should be taken? Regarding these matters, they have some definite and properly prescribed principles and codes of conduct.
They should carefully observe 42 rules while collecting food; and five rules while eating it; and in all, they have to conform to 47 rules.
They always receive food in a wooden bowls and eat out of the bowls which is called patra. To keep boiled water for drinking they use claypots. They always use and drink water that has been filtered and boiled.
Some ascetics perform some austerities and penances and hence they fast for days or months.
Apart from this, they also practice such rituals as ekashan taking food only once a day and in one sitting only or biyashan taking food twice a day. There are some sadhus and sadhvis even today who perform the Ayämbil tap one kind of austerity continuously for several months during which they eat food once a day which is not specially tasty; and does not contain spices, oil or ghee or any kind of vegetables.
Vihar or Padyatra
They always wander about on foot that is they go on bare foot when they travel from one place to another. Whatever may be the distance to be travelled, they always go only walking. They do not at any time use any vehicle like bullock cart, car, boat or ship or airplane for travelling. Whether it is cold weather or scorching sun; whether the road is stony or thorny; whether it is the burning sand of a desert or a burning road, they do not wear at any time any footwear. They move about on foot throughout their lives. While thus wandering, they preach the religion, Dharma, and provide proper spiritual guidance to the pious and devout.
They do not stay more than a few days in one place except in rainy season. During four months of rainy season they stay in one place from the 14/15th day of the Shukla Paksh (the bright fortnight) of Ashad to the 14/15th day of the Shukla Paksh (the bright fortnight) of Kartik according to the Indian calendar. This is called Chaturmäs. During the other eight months, they wander from place to place according to their convenience; and according to the consent and convenience (availability of time) of people, to impel them to turn towards the path of spiritual welfare.
The Jain Sädhus and Sadhvis after receiving the Deeksha (after their initiation) do not cut their hair and shave their heads; nor do they get these things done by a barber. But twice in a year or at least once a year, as a rule, at the time of Paryushan, they pluck off the hair on their heads, the hairs in the beard and the moustache or they get the hair plucked by others. This is called Keshlunchan or Loch.
The Mode of their life
They always wear unstitched white clothes. Some Jain sadus do not wear no clothes. Cholapattak a loin cloth which reaches upto the shins; Pangarani another cloth to cover the upper part of the body; Uttariya Vastra an upper garment; a cloth that passes over the left shoulder and covers the body upto a little above the ankles; Kämli a woollen shawl are the clothes they wear. These are known as the wearing garments. A Santhara, a woollen carpet for asan; a woollen mat to sit on and a covering cloth uttarpattak for the carpet are known as the spreading clothes.
Those who wear clothes have a muhapati a square or rectagular piece of cloth of a prescribed measurement either in their hand or tied on their face covering a mouth. Oghä or Rajoharan a mop of woollen threads. When they go out and have to walk far; some carry a round, thick wooden stick, the head of which is shaped like Meru a peak and which is carved upon. Sadhus who donot wear any clothes have morpichhi and kamandal in thier hands. These are the articles by which they can be distinguished.
The Sadhus and Sadhvis generally do not move out of their place of stay after the sunset, in the night. The place where they stay is called Upashray or Paushadh Shala. They may stay in places other than the Upashrayas if those places are conducive to the practice of the principles of their disciplined life and if they do not impede their austerities,
They bestow their blessings on all, uttering the words Dharm Labh (may you attain spiritual prosperity), irrespective of their caste, creed. wealth, poverty, high or low social status. Some put on the heads of pious and devout people Vasakshep, or scented sandal dust that has been hallowed by holy incantations; and bestow blessings upon them in the form of good wishes saying, "May you be delivered from all the physical, psychic and inherited ailments of iife."
They show the path of wholesome life and of a righteous and disciplined life to every one through the media of discussions, discourses, seminars and cultural training programmes. They show them the way to attain spiritual prosperity.
The entire life of sadhus/sadhvies is directed towards the welfare of their souls. All the activities of their life have only one aim, namely, self‑purification and self‑ realization. For the attainment of this objective, they, as a part of their daily routine‑activities, perform some of the austerities described below.
Pratikraman:The prayashchit or the atonement or self‑ purification for the cleansing of the sins committed knowingly or unknowingly.
Pratilekan:Padilehan‑ They perform the austerity of examining minutely the clothes and all belongings that they use. Apart from these they do: kneeling (Panchang Pranipat), prayer, (glorification), rendering service to spiritual superiors, taking care of their fellow ascetics who are old, sick or young, study of scriptures, meditation, learning; teaching, reflection, writing etc.
Sthapanacharyaji
Some Jain Sadhus and Sadhvis perform all their spiritual austerities in the presence of the Sthapanachrayaji. After giving a special form to the lower part of the Conch‑shell, the Panch Parameshthi are enshrined in it. They are installed and enthroned there by uttering holy incantations. It is rolled in a piece of cloth and is kept on a specially made wooden stand. This is known as Bhagavan or sthapanacharyaji. Even at the time of discourses, etc., it is placed before them. Its presence is considered essential in the groups or gatherings of some Sadhus and Sadhvis. It is kept also in some Upashray, a place of worship, etc.
In case the Sadhus or the Sadhvis fall ill at any time?
They bear with their physical ailments as much as they can. If the physical ailment reaches the point of causing agony to the mind, they use remedies which are sinless and faultless. Normally, they do not use medicines obtained through violence but if they get some serious and incurable illness and if operations, etc., are to be resorted to, then after being cured, they perform Präyaschitta.
The Jain Sadhus and Sadhvis wash their clothes themselves. For this, they use only boiled water. They do not take a bath at any time. They have to practice austere and total celibacy. So, decorating the body and keepin~ it trim and attractive is prohibited,
When Sadhus and Sadhvis meet one another they greet each other with the complimentary expression, Maththen Vandami ‑‑ I respectfully bow to you.
Conferring a status or a title.
The Jain Sadhus, after being initiated that is, after receiving the Deeksha become immersed in such activities as meditation, seeking knowledge, acquiring self‑discipline, etc. Proceeding on the path of spiritual endeavour, when they reach a higher level of attainment, their spiritual elders, for the preservation of the four‑fold Jain Sangh, confer upon them some special titles or types of status. At present, the following titles are in custom.
The Title of Acharya
This status or title is considered to be very high and at the same time it is a position of responsibility. The entire responsibility of the Jain Sangh rests on the shoulders of the Acharya Shri. Before attaining this status, one has to make an in‑depth study and a thorough exploration of the Jain Agamas and attain an absolute mastery over them; one must possess certain physical proprieties; and perfections; one must have acquired Mantra Siddhi a high level of spiritual excellence; and must possess a magnetic and influential personality. These merits are considered absolutely essential. He must also have made a study of the various languages of the country and must have acquired a sound knowledge of all the philosophies of the world and of the various ideologies and religions.
The Title of Upadhyay.
This title is given to a Sadhu who can ably teach all the Sadhus and Sadhvis and who has acquired a specialised knowledge of the Agamas ( Scriptures ) philosophical systems and who manifest certain lofty virtues.
This title is given only after some years of his having received the (Deeksha) initiation. That too it is given to an able and deserving person.
The Title of Panyas and Gani.
This title is conferred on a Sadhu only after the passage of some years after his initiation and after his life becomes forceful and influential by means of special studies, austerities; and meditation. To secure this title, one should have acquired an in‑depth knowledge of all the Jain Agamas. For attaining the status of Ganipad one should have a knowledge of the Bhagavati Sutra and for attaining the Panyas‑pad one should have attained a comprehensive knowledge of all the aspects of all the agamas.
In order to attain these titles, it is essential that one should have carried out for months together not only yogic activities but also such austerities as Ayambil. This is called Yogodwahan.
The Titles for Sadhvis.
The practice of conferring the titles of Mahattara: and Pravartini on Jain Sadhvis, who possess special capabilities, the power to exercise influence and the purity resulting from self‑discipline, is prevalent. At present, they are not much in custom. Now‑a‑days apart from these titles, other special titles are given to them to honour them for their capabilities and their power to make an impact on others.
The Jain Sadhus, on account of the mode of their life, are unique among Sadhus. The entire life of Sadhus and Sadhvis is dedicated to their souls; and all their objectives, all their activities are directed towards elevating their souls to the Paramatma‑dasha, the state of the Supreme Soul. The ascetic life becomes meaningful only if they have in their hearts the lofty feeling of dedication as well as these powerful objectives, strongly and firmly fixed in their hearts. Until they are unable to attain these objectives and virtues, they can remain as householders (grihasthas) carrying on spiritual austerities and activities according to their ability. They can travel on the path of self realisation slowly but steadily in accordance with their ability, endurance, inclination and taste. For this reason, Lord Jineswar has given to householders the Deshvirati dharma.
THE DESHVIRATI DHARMA
Grihasth dharma; partial renunciation.
In the Jain terminology, the names Shravak or Shravika are given to those who love and adore Lord Jina's life and message; who have reverence and devotion for them; who desire to travel on the path of Salvation shown by Lord Jina, and who put forth efforts towards that end according to their ability.
The Shravaks and Shravikas need not, like the Sadhus, renounce totally throughout their lives such things as violence, falsehood, stealing and sensual pleasures or being possessive. On account of the need to carry on domestic life a total renunciatlon of these things is not practical but should not do such things when they can avoid them. Hence, the Lord has shown them the path of Deshvirati dharma.
The twelve vows, (vratas) for Shravakas.
A Description of the vratas and the prohibitions (according to possible breaches)
The spiritual welfare of society increases and the image of the nation grows greater in proportion to the extent to which the character of the individuals gets tolerant and elevated. The Tirthankar Paramatma has prescribed twelve vows which are of profound psychological significance, for the attainment of excellence in character. The codes of conduct and observance prescribed are not to be considered as merely useful for practice but are essential and unavoidable.
Atichär means the errors of commission and omission (those committed by mistake; those committed knowingly and breaches of non‑observance). Even if there is a partial breach of a vow, it is called Atichar violation.
Mainly, there are twelve vows and for each, 5 Atichars or violations have been mentioned. For the performance of the austerities fully, even the Atichars should be given up. The 12 vows have been grouped in three parts.
Anuvrata: Anuvrata means following of vows at a lesser degree compared to same vows observed by sadhus and sadhvis. They are five in number.
Gunavrata ‑Gunavrata safeguards anuvratas by increasing its efficacy and quality. They are three in number.
Shikshavrata ‑Some Shikshavrata provides a lighter experience of the life of a Sadhu and also help us to be better prepared for anuvratas.
THE FIVE ANUVRATAS
The Sthool Pranatipat Virman Vrat
(the vow of nonviolence)
The ordinary vow for the renunciation of violence.
The vow not to cause violence and pain to any creature unknowingly or unnecessarily.
Atichar ( Violations ).
1) Binding any creature and putting it in a prison‑house or a pound.
2) The beating and chasing of cattle.
3) Cutting their organs or castrating them.
4) Making them draw or carry heavy loads.
5) Starving them without giving them fodder.
The Sthool Mrishavadviraman Vrat.
(the vow of truthfulness)
The vow not to say a lie in any situation or event unnecessarily and unknowingly.
Atichor ( Violations ).
1) Making false accusations against anyone or giving evidence without proof,
2) Throwing blame on others by making public some secrets of theirs.
3) Divulging the secrets of one's wife or of those who are intimate.
4) Giving wrong suggestions and opinions.
5) Preparing a false and forged document or maintaining false accounts.
The Sthool Adattadanaviraman Vrat
(The vow of non‑stealing)
The vow not to steal anyone's belongings without cause or unknowingly.
Atichar (Violations)
1) Buying stolen goods.
2) Getting things stolen; encouraging the act of stealing and giving shelter to thieves.
3) Breaking the Government rules relating to customs, taxes and imports and exports; and also smuggling goods.
4) Keeping false weights and measures and wrong balances.
5) Adulteration of commodities.
The Sthool Maithunviraman Vrat
(The vow to renunciate sexual pleasures)
The vow not to have sexual contacts, with a man other than one's husband or with a woman other than one's wife; and not to engage oneself in talk or gossip that provokes sexual desires.
Atichar ( Violations )
1 ) Having sexual intimacy with unmarried men and women and widowers.
2 ) Keeping a mistress or going to a prostitute ( Man seeking pleasure from woman ).
3 ) Gossiping about sex or making sexually provocative gestures.
4 ) Leaving one's own children and celebrating the marriages of others.
5 ) Wearing indecent dress and decorations; and taking any intoxicating things.
The Sthool Parigrahpariman Vrat
The vow relating to non‑attachment.
The vow to determine the limit to the acquisition of belongings and to their use. The taking of a vow to delimit and determine their number or quantity.
Atichar ( Violations ).
1 ) Keeping more money than the limit determined by a vow.
2 ) Possessing lands, grounds, houses, etc., beyond need.
3 ) Possessing gold, silver. ornaments, etc., more than necessary.
4 ) Keeping excess of domestic articles and provisions.
5 ) Keeping servants, workers and domestic animals and birds beyond the determined limit.
THE THREE GUNAVRATAS
The Dikpariman vrat ( vow relating to the extent of movement ).
The vow to limit and determine the extent to which one can go and return; the area within which one can move about; and the extent to which one can travel. or go.
Atichar ( Violations ).
1 ) Not limiting the extent to which one can move upwards.
2 ) Not limiting the extent to which one can move downwards into an underground vault or into the deeper levels of the sea.
3) Not determining the limit to which one may move in the four directions, forwards, back‑wards sidewards ( to the neighborhood).
4) Going in the four directions breaking the limit.
5) Crossing in ignorance the limits relating to movements.
The Bhogopabhog viraman vrat (the vow to control and limit pleasures).
The vow contains two words Bhog and Upabhog. Bhog implies the pleasures relating the things like grain, water and things for anointing which can be used only once.
Upabhog implies the pleasures relating to things which may be enjoyed again and again such as houses, ornaments, clothes, the body, etc.
The vow to fix a limit to the use of these two types of things.
Atichar ( Violations ).
1 ) Not giving up meat‑eating and wine‑drinking and not giving up food etc.. obtained from raw vegetables ( growing out of plants etc. )
2 ) Consuming food connected with raw vegetables or raw‑ grain.
3 ) Eating such low kinds of things like rose‑apples, sitapal, ranibor, etc.
4 ) Eating raw food which can be cooked.
5 ) Eating half‑cooked food.
The Anarthdandaviraman Vrat.
The vow to renounce those propensities that prompt such actions and activities as do not matter even if they are not done and which are unnecessary and meaningless. That means those actions that are not profitable and are harmful to others are undesirable. The vow to renounce those tendencies of the mind that impel us to do things that are not profitable to us and are harmful to others; in a word, harmful activities.
Atichar (Violation)
1 ) Reading such literature and seeing such sights as disturb the mind.
2 ) making such bodily actions and gestures as laughing; provoking laughter, mono‑acting
3) Engaging in meaningless talk; gossiping and making unnecessary commotion.
4) Manufacturing and keeping weapons and devices to cause violence.
5) Hoarding things relating to worldly and sensual enjoyments.
Besides these five violations, in this vow 15 (Karmadans) must be renounced (Karn adan means those propensities that cause actions that bind us in karma.)
Karmadan‑‑Renouncing certain other propensities.
(1) Angar Karm: Activities relating to fire.
Engaging in those occupations that require excessive use of fire such as putting up brick‑kilns; running factories for making soap and oil and for making match‑boxes and crackers and engaging in industries to make alkalis like washing soda and ashes.
(2) Vankarm: Activity relating to trees etc.
Engaging in business activities that necessitate cutting of green plants and trees‑such as getting a jungle cut; peeling fruits; making gum etc., or running a paper mill- keeping a grazing ground for cattle etc.
(3) Shakat Karm: Manufacturing and selling of bullock carts, tongas, motor vehicles, cars, buses, taxies, riksha, etc.
(4) Bhatak Karm: Giving vehicles cattle on hire or existing only on the hire‑money obtained thus.
(5) Sphotak Karm: Engaging in activities such as blasting the earth or breaking stones; cutting them into pieces; making a tank by digging the earth; cutting tunnels; digging wells or digging the land; getting tunnels made, etc.
(6) Laksha Vanijya: (business relating to wax)‑
Carrying on business in lac or wax or alkalis that necessitate killing of too many creatures; manufacturing blue; engaging in industries for making soap and other detergents.
(7) Dant Vanijya: (Doing business in ivory ).
Carrying on business in ivory; engaging in business activities in respect of musk, the hides of animals and the feathers of birds.
(8) Ras Vanijya; (Business relating to rasas or tasty Iiquids, etc.)
Making ghee. oil, butter and honey, alcoholic drinks and selling them.
(9) Kesh Vanijya: (Carrying on business in hair).
Carrying on business in selling the hair of human beings or animals and dealing in cattle.
(10) Vish Vanijya: Business in poisons.
Manufacturing different kinds of poisons or poisonous substances or destructive weapons and dealing in them.
(11) Yantrapilan Karm: Relating to machinery.
Running industries with various kinds of machines selling them or gettinq them run for hire.
(12) Nirlanchan Karm: Relating to animals and birds.
Cutting the limbs of animals and birds. drenching them in water or castrating them.
(13 ) Dav Danav Karm: Burning and demolition.
Setting fire to things or burning things such as forests, houses etc., out of enmity or spite,
(14) Asatiposhan Karm:
Running a brothel for livelihood, keeping animals, birds, etc., and showing them as an amusement for earning money. Carrying on business in meat, eggs, etc.
THE FOUR SHIKSHA VRATAS
The Samayik vrat
The vow to be seated at a certain (asan) place for one muhurth or 48 minutes; to renounce all sinful propensities of word, thought and deed and to carry out spiritual studies, meditation, recitation of hymns, etc., according to prescription.
Atichar: Violations
1) Entertaining wicked thoughts and to keep thinking of the pros and cons of things so as to disturb the mind.
2) Uttering lies, disagreeable words and improper words.
3) Performing bodily actions that are inauspicious, improper and undesirable.
4) Taking a vow for Samayik and forgetting it.
5) Taking the Samayik not according to prescription.
The Deshavakashik vrat.
The eight vows described earlier are to be observed throughout one's life. Extending the concessions of those austerities from one to many days; for this. performing Samayik for one day and trying to free oneself from sinful tendencies.
Atichar: Violations
1) Sending a message beyond the limits of the prescribed area and getting things by means of signals.
2) Sending a person to fetch something.
3) Suggesting one's ideas through coughing or other such gestures.
4) Revealing thoughts by signals and peeping out.
5) Revealing one's presence by throwing stones, etc.
The Paushadhopavas Vrat
Paushadh is the name given to those activities that enhance the speed of spiritual endeavors and provide strength to them. Renouncing eating and drinking water; being immersed in spiritual reflections; and renouncing thoughts relating to domestic life; carrying on for 12 to 24 hours, or throughout the day or night or from one day to many days, the austerity of performing certain activities for spiritual attainments according to the vow prescribed.
Atichar: Violations
1) Not examining minutely the place of residence, the clothes. blankets and shawls or doing this carelessly.
2) Not cleaning the residence, not washing the clothes, etc., or doing these things carelessly.
3) Not carefully and thoroughly examining the Places where one moves about.
4) Not cleaning the places where excretion, etc., are passed or not cleaning them properly.
5) Not taking the Paushadh according to prescriptions or taking it late and completing it in a hurry; and reducing the time.
The Atithi Samvibhag Vrat
The vow to give with a feeling of selflessness. with love and respect, food, water and other such things necessary for existence to Sadhus and Sadhvis, Shravaks and Shravikas and to fellow Jains according to one's ability and means.
Atichar Violations
1) The giving of proper food, etc., mixing it with things obtained from raw vegetables and grains such things as Sadhus and Sadhvis cannot accept ).
2) Covering food, etc., with plates etc., containing raw vegetables.
3) "This food belongs to somebody else." Giving this pretext and putting off ( if one does not like to give).
4) Going to invite Sadhus, etc., after the time for receiving Biksha (food) is over.
5) Giving charity out of a feeling of jealousy or rivalry.
Any person can take these 12 vows for the whole life or for a fixed period of time. Besides these vows, there are other Sadhanas ( austerities ) meant for the daily life of noble Jain householders.
THE FOURTEEN PLEDGES BY HOUSEHLODERS
These fourteen pledges have a special place among the codes of conduct that have been prescribed to householders and to keep them within the bounds of righteousness. It is necessary to prescribe a limit to such activities as eating food; drinking and other such tendencies by some vows which bring order into life and provide it strength and firmness. It is obligatory on the part of householders to observe those vows.
These are the vows to be taken as a daily routine.
1) How many items of raw vegetables and grains (Sachchitta) would I eat today?
This limits the number of the their use to make foods.
2) How many variety of items (Dravy) would I eat during my meals?
This limits the total number of items made from different vegetables and grains.
3) How many of Vigai would I not eat today?
This limits the varitey of items of made of different vigai (namely milk, curds, ghee, oil, jaggery and fried substances).
4) How many Vanah (Upanah) would I use today?
This limits the use of things like shoes, sandals, etc.
5) How many items in the categories of Tambol would I eat today?
This limits the items of tambol like betel nuts, betel leaves, cardomom, cloves, etc., to keep the mouth pleasant‑smelling,
6 ) How many Vastra (clothes) would I use today?
This limits the use of clothes that are worn including used for bedding and covering and spreading.
7) How many Pushp (flowers) would I use today?
This limits the use of flowers, garlands, etc.
8) How many Vahan (Vehicles) would I use today?
This limits the number of vehicles to be used.
9 ) How many Shayan (Sleeping beds) would I use today?
This limits the number of cots, beds and bedsteads to be used.
10 ) How many Vilepan (makeup items) would I use today?
This limits the quantity of items like puffs, powders, perfumes, sprays, scent, etc.
11 ) How would I observe brdhmacharya (Celibacy) today.
This will teach to restrain sexual pleasues.
12 ) In how many different Disha (Direction) would I go today?
This limits the different direction in which one might go.
13 ) How many items would I use for Snan (Bath)
This limits number of times and use a certain quantity of water for a bath.
14 ) How many times would I do Bhojan‑pani (Eat and drink)?
This limits the number of times for food and water.
AVASHYAK (THE ESSENTIALS)
The name Avashyak‑ the essential is given to those austerities which ought to be carried out for the perfection and purification of the soul. They are six in numbers.
Samayik
Samayik is the name given to the austerity in which after renouncing sinful words, actions and propensities, one turns sinlessly towards the attainment of spiritual perfection. In Samayik one can attain calmness, equanimity and a wholesome outlook.
Wearing clean, white dress, sitting on the Katasan (a seat of warm woollen cloth); holding in the hands Charvala (a small mop made of woollen threads stuck to a stick) and a muhpatti, a white cloth which is a square of 34 inches like a handkerchief folded in a specific manner (some hold in hand while others tie it to face to cover mouth), sitting at one place for 48 minutes in calmness and performing such activities as holy recitation, meditation, scriptural studies, spiritual reflection etc., is called samayik. The Samayik should be done at least once in a day as a rule.
Chaturvimshati Stav (The prayers for the twentyfour Tirthankars)
It is necessary to remember with devotion the names of the twenty four Tirthankars. Some people worship and glorify them in prayers while others go to trmple to pray and salute them.
(1) Every day, one must go to the Mandir, as a rule, and have darshan of the paramatma. In frnt of the image, prayer and glorification should be offered with devotion. It is also desirable to place on the feet of the Paramatma beautiful things.
(2) Always worship should be offered to the Lord's image, according to prescriptions. Eight kinds of Ashtaprakari worship should be performed. The Lord's image should be worshipped with water, sandal paste, flowers, lights, scented sticks, yellow-rice Akshat and by offering sweets and fruits, etc. Angarachana (Decoration of the idol) must be done. Worship should be offered to observe the Das-trik (Ten rules with three parts).
(3) Every evening one must go to the Mandir (temple) and must offer to the Lord Arti and Mangal deep burning camphor and llighting auspicious lamps. Arti and mangal deep enable our souls to become soft and amenable to meet the Lord. They dispel the inner apathy and gloom.
Vandana (Bowing in reverence)
Bowing in reverence to holy Sadhus and Sadhvis, showing respect and giving them hospitable treatment and greetings, thinking of their comforts and conveniences; becoming a helper to them; performing their service and rendering help to them; showing them devotion by giving them clothes, vessels, food, water, etc. It is necessary to listen to their discourses with politeness and concentration and to obtain from them the proper spiritual guidance for the attainments of the goal of our soul.
Pratikraman (Retreat from sins)
Making atonement, Prayaschitta, for the faults and derogations of our daily life and to repent our sinful actions is called Pratikraman. Endeavoring to bring back the soul that has lost its way in the meshes of outward actions and pursuits is called Pratikraman. The Pratikraman performed in the early morning is called Ratri (rai)Prathikraman and the pratikraman performed in the evening is called Devasi Pratikraman In addition to these. there are other pratikramans which can be performed. They are :‑
1) The Pakshi Pratikraman is performed on the 14/15th day of every fortnight;
2) the Chaturmasik Pratikraman is performed once every four months; and
3)the Samvatsari Pratikraman is performed once in a year on the fourth/fifth day of the bright fortnight Bhadrapada month.
Kayotsarg
Meditating on the soul, in silence with perfect concentration and with absolute peace of mind to make the body still and motionless is called Kayotsarg. Giving up the attachment for the body and freeing oneself from all thoughts about the body is part of kayotsarg. To achieve this the Kayotsarg is essential. It is necessary to go deep into oneself and to concentrate our attention on the essential form of the soul, every day. In addition to these, some special kinds of Kayotsarg have been prescribed for the attainment of peace and equanimity, free from the influence of the internal and external anxieties.
Pratyakhyan
Renouncing certain things by a vow is called Pratyakhyan. Bringing order and discipline into life by means of some daily vows both large and small is very important. The mind also can attain discipline if the body is kept under discipline and control. The vows can be taken in accordance with an individual's ability, desire and circumstances. This is called the austerity of performing Pachchakkan.
Shastra Swadhyay
Every day, one should find some time to carry out Swadhyay or the study of the scriptures or religious materials. One should reflect on matters relating to Dharma. One should study those books which helps us to be virtuous and elevate our life. By means of studying the scriptures, essentially, one must study oneself and endeavor to attain self-realization.
PRARTHANA (PRAYER)
The Morning Prayer;
Every day, after getting up, one must recite with devotion the Navkarmantra 108 times. If not 108, then at least, twelve Navkars should be recited. The day's activities should be begun with the hymn of prayer given below along with a glorification of the Lord remembering his benefactions and expressing a desire for the welfare of all creatures in the universe.
gada prayer from page 40 in tif file
May the whole world attain spiritual prosperity; May all the beings be engaged in the attempt to achieve welfare for all; May all derogations get destroyed; May all Jivas (Creatures) attain bliss.
The evening prayer
Every night before going to sleep, one must recite with devotion the Namaskar Mantra and seek the sacred refuge of Arihant, Siddh, Sadhu and the religion (Dharma). One must express devotion for and faith in Jina, Preceptor and Religion; and must seek the forgiveness from all creatures. It is only after doing all this, that one must go to sleep. In that case, the night passes peacefully. If the mind is peaceful, even the dreams would be sweet and good. Hence, one must remember the following verses of prayer.
Chattari Mangalam: The four are of auspicious form
Arihanta Mangalam: Arihant (the destroyer of the inner enemies) is auspicious
Siddha Mangalam: The Siddhas are of auspicious
Sahu Mangalam: The Sadhus are of auspicious
Kevali Pannatto Dhammo Mangalam: The religion expounded by perfect soul is auspicious.
Chattari Loguttama:In the world, four are the highest.
Arihanta Loguttama:The Arihant is the highest in the world
Siddha Loguttama: The Siddha is the highest in the world
Sahu Loauttama: The Sadhus are the highest in the world
Kevali Pannatto Dammo Loguttama: The religion expounded by Kevalis is the highest in the world
Chattari Saranam Pavajjami: I seek the holy refuge of the four.
Arihante Saranam Pavajjami: I seek the holy refuge of Arihant.
Siddhe Saranam Pavajjami: I seek the holy refuge of Siddhas.
Sahu Sarsnam Pavajjami: I seek the holy refuge of Sadhus.
Kevali Pannattam Dhammam Pavajjami: I seek the holy refuge of Dharm expounded by Kevalis.
Khamemi Savajive: I forgive all creatures.
Sarve Jiva Khamantu me: May all living beings forgive me.
Mitti Me Savva Bhuyesu: I have friendship with all creatures Jivas
Veram Majjham na Kenai: I do not have animosity against any creatures
Arihanto Mahdevo Javajjivam: Throughout my life Arihant is my god.
Susahuno Guruno: The Noble Sadhus are my perceptors.
Jino Pannattam Tattam: I have faith in the Tattva (Doctrine) expounded by the Jina.
Iya Sammattam Maye Gahiam: I have accepted this Samyaktva or this Doctrine.
JAP AND DHYAN
(Reciting beads with Mantras and meditation)
Besides reciting with devotion the Navkar Mantra, one must recite some special hymns that can ennoble and purify life and must, in accordance with the prescribed methods, meditate on the essential form of the soul. Such a meditation offers the soul a peace and bliss. It is only by means of this meditation the mind acquires firmness; and the actual life acquires the right direction. The being a Jain becomes meaningful only if one gives a place in his life to all these things fully or partially. The life of a Jain does not become a live force merely on account of his birth in a Jain family. One must make one’s life permeated with dharma to make one’s life meaningful.
THE EIGHTEEN SOURCES OF SIN (PAPA STHANAK).
1. Pranatipat : Causing violence.
2. Mrishavad : Speaking falsehood.
3 Adatfadan : Stealing.
4. Maithun : Engaging in sexual enjoyments.
5. Parigrah : Having attachment for articles or wealth.
6. Krodh : Getting angry.
7. Maan : Being arrogant.
8. Maya : Being Deceptive.
9 Lobh : Being Greedy.
10. Rag : Showing attachment.
11. Dvesh : Showing hatred and grudge.
12. Kalah : Quarrelling.
13. Abhvakhyan : Making false accusations.
14. Paishunya : Carrying tales against others.
15. Rati‑arati : Being pleased or displeased with trifles.
16. Par‑parivad : Calumniating others.
17. Maya‑Mrishavad: Spreading rumors or scandals.
18. Mithyatvashalya : Believing in false doctrines.
The Jain house‑holder must try to get out of the cage of these eighteen sins. One who lives committing these sins will not be able to stop the cycles of birth and death.
Upadhan:
Upadhan means the exalted spiritual endeavors and worship that go with the life of a Shravak. This Upadhan can be performed in three parts for 47 days 35 days and 28 days separately. During these days one must fast on one day and the second day one must do Ekasan, that is eating one meal in one palce. It is called Nivi. Every day one must recite the Rosary for 20 times saying the Navkar Mantra; one must also perform 100 Khamasaman Kneeling with head touching the ground; must also perform Kayotsarga saying the Logassa Sutra for 100 times and must also perform the Paushadh vrat etc. Along with these, one must study some Jain Sutras. This austerity is not only severe but prolonged.
Pratima:
Pratima, a special austerity, must also be performed by a Shravak to purify and perfect his life. In the Shastras, 11 types of Pratima are mentioned.
(1) Samyaktva
(2) Vrat.
(3) Samayik
(4) Paushadh
(5) Niyam
(6) Brahmacharya,
(7) Sachitta Tyag
(8) Uddhisht
(9) Preshyarambha tyag
(10) Arambha tyag
(11) Shramanbhuth
This vow should be taken for one or a fixed number of days according to rules.
Before assuming Dharma
A clear and fascinating guidance has been given in the Jain religion regarding the way in which an individual should live. 21 fundamental virtues should be there in the character of an individual whether it is for the welfare of the individual life, of family life, of social life, or of the national life. The life should be improved by righteousness. When we read the description of these virtues. We realize that the Jain religion has made an attempt to reform and improve every facet of the life of an individual. Life becomes distorted even if one facet is not properly disciplined and directed. One should possess some of the followings:
1. Gambhir : Possessing a magnanimous,large‑hearted and dignified individuality; not a low and wavering individuality.
2. Rupavan : One must possess a healthy body of right proportions with perfectly developed limbs.
3. Saumya : Not possessing a frowning face but a face Parkrifi that is cheerful and happy
4. Lokpriy : Having interest in the service of people; being honored by people; being popular.
5. Akrur :Not showing cruelty to any one, not being unkind to any one.
6 Bhiru :Keeping away sins and fearing social censure and keeping away from social evils.
7. Asath : Being simple, humble and innocent.
8. Sudakshinya: One who helps others; and does some service for others
9 Lajjalu : One who shows respect to elders and spiritual superiors.
10 Dayavan : One who is benevolent; one who has cordial and loving relations with others
11. Madhyasth : One who is impartial.
12. Gunanvragi: One who likes the virtues of others; one who has regard for the virtuous.
13. Satkathak : One who wins others by his noble and ideal words and utterances.
14. Supakshyukt: One who has devotion and reverence for noble people.
15. Sudirgadrista: One who takes his step after thinking of the future.
16. Visheshajna : One who examines and views an object from many points of view.
17. Vriddhanug : One who follows the path shown by the enlightened ones and by great men.
18. Vinit : One who possesses politeness, humility and softness.
19. Kritajna : One who is always grateful to benefactors and shows them regard.
20. Parahita‑rat: One who works for the good and welfare of others.
21. Labdhiakshya: One who always pursues the objective that has been chosen and determined.
Marganusari Gun: (35 virtues that guide us on the path of life).
Certain principles and codes of conduct and rules are absolutely essential for social life and for co‑existence. A society can never be strong and stable if it is divided by disorder, anarchy, and distortions. If the society is not strong and disciplined, the nation also becomes weak. The thirty five virtues of the Marganusari life illustrate the Jain system of life which is characterized by imagination and wisdom. Those virtues constitute the foundation of an individual's righteousness. Life can become disciplined, orderly and progressive in proportion to the extent to which this foundation is strong and sound.
1. Nyayoparjit dhan: Money should be earned by honest, legal and morally
right methods.
2. Uchit Vivah :One should marry a girl (or a boy) of his own or her own cultural and religious back‑ ground.
3. Shishta Prasamsa: Giving respect to the cultured and noble people.
4 Shatruta Tyag : One should not have enmity,hatred or spite against any one.
5. Indriyajay: Exercising control over one's sense organs
6. Anishta sthan tyag: Giving up a place where the health of the body and the mind can be spoiled.
7. Uchit grih: Limiting the desires relating to home and being cautious in adhering to the norms of culture and religion.
8. Pap bhay: Making an attempt to get free from sins. Having a fear of sin.
9. Desachar Palan : Conforming to the proper codes and customs of the society and the nation.
10. Lokpriyata:Winning a place in the heart of everyone; and captivating everyone's mind.
11. Uchit Vyay:Spending money within one's income.
12. Uchit Vyavahar: Acting according to the time and situation.
13. Mata Pita Pujan : One should take care of one's parents and give them absolute protection; and render service to them.
14. Satsang: Maintaining familiarity with people who are cultured and noble.
15. Kritagnata:One should not have enmity and grudge for benefactors at any time (one should be grateful to them).
16. Ajirna Bhojan: Not taking more food when one has not digested the food taken; and fasting at such a time.
17. Uchit ahar:Taking food according to the health of the body and its condition.
18. Gnani Puja:Having devotion for and worshipping scholars and men of knowledge.
19. Nindit Karya: Renouncing all actions that are objectionable in the eyes of society and religion.
20. Bharan Poshan:Endeavoring to support and maintain the members of one's family and those who seek our aid and refuge.
21. Dirga‑darshita: taking a step after thinking of the consequences of one's action.
22. Dharm‑shravan: Hearing only such things as will purify and perfect one's life.
23. Daya: Showing kindness to creatures in distress.
24. Buddhi: Observing the eight rules that make the intellect well developed and sharp and subtle.
25. Gun‑pakshapat: Having high respect for virtues; and trying to get free from faults.
26. Duragrah Tyag: Thinking thus, "Mine is not the truth; but that which is truth is mine".
27. Jnanarjan: One must attempt every day to acquire new knowledge.
28. Seva Bhakti: Rendering service to great men and benefactors.
29. Trivarg Sadhan: Trying to achieve the objectives of religiousness (Righteousness) Arth (Money) Kama (Desire).
30. Desh Kal gnan: Thinking of place, time, and the perception.
31. Balabal Vichar: Estimating one's ability before plunqing into any action.
32. Lok yatra: Co‑operating in activities that bring about the welfare and development of society.
33. Paropkar pravinta:Being benevolent to the helpless and the destitute.
34. Lajja: Giving respect to elders, spiritual superiors, disciplined People and the virtuous.
35. Saumvata:Being always cheerful and being soft and sweet‑tempered.
Even for the development of our human nature, these rules are essential. Those who want to travel on the road of religion must first walk on this path. The religion gets caught only in words if these principles are broken or iqnored. It will not react with life.
Tapasya and the codes of conduct:
Food has been considered inevitable for existence. It has been considered essential. The impact of food falls on the body as well as on the mind. " The food we eat determines the nature of our minds". Moreover there is the epigram, "As is the food; so is the mood" Such statements are certainly true. They contain truth. The body helps us in our spiritual endeavors. The enlightened men have prescribed the quantity of food to be taken; the time at which food should be taken and the kinds of food that should be taken to keep the body vigorous and healthy. They have made a beautiful analysis of these points. They have pointed out some austerities to get rid of karmas; moreover, they have also prescribed some prohibitions in respect of eating and drinking. Just as total fasting is a tapasya, even restriction to some kinds of to be taken is also a kind of tapascharya; austerity.
Twelve kinds of austerities have been described. Of these, six are external and six are internal.
Bahya External: means that which can be seen.
Abhyantar Internal:means that which cannot be seen externally.
The External austerities ( six kinds ).
Anasan:
It means fasting for a day, for some days or throughout one's life and renouncing food and water etc., completely. The austerity called upavas takes its place among those that constitute the beginning of Anasan. Anasan or Fasting completely is in custom in respect of one's last days or the last moments of one's life to render death auspicious.
Unodari:
Eating less than what one desires to eat at the time of eating food and drinking less water than one desires to drink: eating and drinking less (water) than the extent of one's hunger and thirst. This austerity is called Unodari. Un means empty; Udar means the stomach. We should keep the stomach empty to some extent. It is believed that when one is healthy, one needs food that can supply 2500 calories of heat to the body. This is considered enough. The Jain religion prescribes 32 handfuls of food per day.
Vritti Sankshep (Reducing desires)
One must manage to live with the minimum of necessaries. One must minimize one's desires and necessities. One must exercise control over them. While eating food one must renounce some dishes. One must leave some dishes in the plate without eating them; and must keep them aside.
Rasa Tyag
This is a very important and psychologically significant arrangement. It means renouncing those kinds of food and drink that provoke the passions and encourage the instinctive excitements and provocations. Of the six types of food (Rasas) one must renounce one or more kinds. One should not consume ghee some times; one should renounce oil, jaggery and milk some times. This can be done in two ways. One way is to renounce the vigai (variety) in its original form. If one renounces milk, he must not consume any of its forms or he must renounce all dishes made out of milk and all Its forms. The second way is to renounce the raw vigai and in that case, one should not consume only its raw form. He cannot drink milk for instance, if he has renounced its raw form, but he may consume any of Its modified forms. The same principle applies to the other varieties also. Just as the effect of heavy and rich food; and that of food containing sugar, falls on health; so also it falls on the activities of the mind and on conduct. The Jain Dharma prohibits the consuming of food that provokes passions and instincts because their effect is very deep on the mind. It is an indisputable fact that our food and drinks excercise an impact on our minds. If people cannot give them up completely, they can at least limit the consumption of such things. It is for this reason that such austerities as Ayambil‑Neevi have been prescribed,
Kaya Klesh
The body should be strengthened so that it may withstand ailments and disorders. One should keep up the health of the mind even when one is physically ill.
Samlinata
One should check the mental propensities and physical potentialities from getting into inauspicious actions; and must turn them towards auspicious ways. Sitting in solitude, on a special seat firmly and peacefully one must become immersed in meditation and recitation of holy hymns. This is Samlinata.
Abhyantar Tap (Six kinds)
The six kinds of internal austerities.
These are called internal austerities because they are mainly related to the mind.
Prayaschit (Atonement)
One should tell the preceptor the various errors of commission and omission, the faults and sins committed knowingly or unknowingly and must perform prayaschit. One must fully carry out the prescribed atonement. One must make a determination and take a pledge not to commit such faults again in future. Even if any small fault is committed one must say "Michchami Dukkadam" I repent my fault and make atonement for it.
Vinay (Politeness)
One must be polite towards elders and spiritual superiors. One must offer them a seat. When they are moving by, one should stand up with respect. One should conduct oneself in their presence, with decency. One should keep oneself free from the condemning the religion and the perceptos.
Vaiyavachch (service)
It means serving with devotion, to religious teachers, ascetics, virtuous people, Sadhus and sadhvis and colleagues and companions. One should render service specially to the sick and the weak; and give them the necessary help. This quality is very efficacious as an internal Tapas. The Tirtankars themselves have considered this quality as of great significance "Those who render service to the weak and the sick really render service to me" (to the Tirthankar). It has been stated thus in the Shastras.
Vyutsarg (renouncing the attachment for the body)
One should get immersed in the meditation of the Jina, Paramatma for whatever duration it is possible. After renouncing all bodily inclinations and activities and after attaining stillness, one must meditate upon the twenty four Tirthankars along with a certain number of breathings. This austerity has also been called Kayotsarga Dhyan. It is renouncing the attachment for the body and taking care of the soul.
Swadhyay (Spiritual studies leading to self‑realization)
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