A HANDBOOK OF JAINOLOGY

 

ACHARYADEO SHRI

BHUVANBHANIJSOORISHWARJI

 

English Translation:

 

PROF. K. RAMAPPA. M.A.. B.Ed.

 

 

First Release:

 

4th MAY 1987

2000 COPlES

 

 

 

 

Price:

 

20 / Rs.

 

Published by:

 

SHRI VISHVAKALYAN PRAKASHAN TRUST

NEAR KAMBOI NAGAR

MEHSANA 384 002

GUJARAT

 

Distributor:

 

DIVYADARSHAN KARYALAYA 68,

GULALWADI. 3td FLOOR.

ROMBAY 400004

 

Printed at:

 

HARSHA PRINTERY

BOMBAY 400 009

PHONE: 86 56 88

 

A FOREWORD BY THE PUBLISHERS

 

We are supremely happy to place in your hands this book entitled, "A Handbook of Jainology", an English version of the Hindi book, Jain Dharm Ka Parichay written by Acharyashri Bhuvanbhanusoorishwarji Maharaj.

 

The famous Acharyashri Bhuvanbhanusooriji who is a great scriptural scholar is highly revered not only by the Jain society but also by others. All are fully familiar with his profound scholarship, his versatile genius and his life rendered resplendent by the radiance of sacrifice, and spiritual austerities. We deem it a good fortune that we got this golden opportunity of publishing an English version of his masterly work, "JAIN DHARM KA PARICHAY". The Gurudev will elevate Panyas Pravar Bhadraguptvijayji Ganivar, his scholarly disciple; and the Guide and the inspiring spirit of our Institution to the Status of an Acharya, the highest status among the Jain Sadhus, on 4th May 1987 at Kolhapur in Maharashtra. We are specially happy that this book will be released on that auspicious occasion.

 

All the works of the revered Acharyashri are being published by the Divyadarshan Trust, Bombay, but we have derived benefit from the publication of this book and therefore, we express our heartfelt gratitude to Shri Kumarpal V. Shah, the Director of the Divyadarshan Trust, and to the other trustees of the Trust.

 

We are extremely grateful to Shri Keshavjibhai of Harsha Printery, Bombay who has carried out this challenging task of printing the book within a short period and who has brought out this book in such a beautiful and attractive manner.

 

This book has been prepared within a short period of about two months. Therefore, it is likely that it contains some errors.  We hope that the readers will look over them and respond graciously to the efforts we have put forth to bring out this book.

The Committee of Trustees,

Shri Vishvakalyan Prakashan Trust

Mehsana.

 

 

 

A HEARTFELT UTTERANCE

 

Who has not known the tremendous magnetism and the sublime literary and scriptural creativity of the revered Acharyashri Bhuvanbhanusoorishwarji?

 

The great Acharya has been carrying out the lofty task of ennobling the lives of the younger generation by showing them the path of self‑discipline and noble conduct; and by elevating them to higher levels of culture through the media of training programmes and spiritual sessions. The historians of the Jain Sangh have to write his story in golden letters.

 

The Acharyadev himself is a Sadhak of a high level of excellence; and has a multidimensional genius. His spiritual magnetism can be measured by the fact that he has one hundred and eighty five disciples (Sadhus) most of whom are highly educated. His disciples (Sadhus) who include scholars, poets, literatteurs, speakers, as well as men of spiritual attainments and magnetism are indeed functioning as the spiritual props of the Jain Sangh.

 

He is my revered Gurudev. 36 years ago, I received the Deeksha from him and also received spiritual training and education from him.  I lived in his company for years and had the opportunity of making a deep study of the Jain Agams and doctrines and of carrying out scriptural studies, meditation, and austerities under his elevating guidance.

 

Some years ago i.e. from 1952 to 1956, I got the golden opportunity of noting down his discourses, editing them and publishing them in Divyadarshan and also writing some books, I feel that those golden days have returned to me !

 

I have had the opportunity of only being a cause for the publication of this English version of his book. Even this is the result of his grace.

 

I am grateful to Muni Shri Nandibhushanvijayji who is a devoted disciple of our Gurudev and Shri Kumarpal V. Shah, our Gurudev's beloved devotee, whose loving insistence to publish this book was a great inspiration to me.

 

I thank Shri K. Ramappa, the translator of my books for having translated this book in such an excellent manner.

 

I thank Shri Keshavjibhai of Harsha Printery, who printed and brought out this book in such an excellent manner and who has become a mighty pillar of strength for the pilgrimage of my publications.

 

On this lofty occasion, I offer my veneration to the holy feet of my supreme Gurudev Acharya Bhagwan Shri Prem‑ soorishwarji Maharaj who has reached his heavenly abode; and whose loving grace has been guiding me to carry out the journey of my life in the service of the Jin Shasan. 

 

 

Bhadraguptvijay

 

 

A FOREWORD BY THE TRANSLATOR

 

This book entitled, A Handbook of Jainology is an English version, prepared by me, of the book Jain Dharm Ka Parichay  written by the Revered Gurudev Bhuvanbhanusoorishwarji Maharaj. It is a technical book dealing with some of the fundamental doctrines of Jainism. While translating the book, I could see that the great Acharya had given in the book the essence of the Jain Agams and Shastras. Though the matter is essentially technical, the author has expressed it in a clear and simple manner so that even lay people can easily understand it.

 

This book is an invaluable companion and guide to those who wish to master the essentials of the Jain philosophy of life. In it, the author expounds with authenticity the various philosophical doctrines and theories of Jainism such as the Syadvad, the Anekantvad etc.

 

The work of translating this book has been an enlightening experience to me. I translated this book in according with the sacred wish of Panyaspravar Shri Bhadraguptvijayji Ganivar; and as desired by Shri Vishwakalyan Prakashan Trust, Mehsana, Gujarat. I thank them for choosing me to render this book into English.

 

If there are any defects in my rendering the book into English, I hope that the readers of the book will treat them in the manner of the legendary swan which receives milk after separating it from water.

 

K. Ramappa

 

A FOREWORD

 

Incisive intelligence and spiritual activities in a righteous life constitute the basis for our own and others' welfare and for the fruitfulness of the human state of existence. Though, by the efficacy of some great punya  (merit), born in the Jain tradition, the younger generation of today are afflicted with the maladies of passionate cravings, damping dissatisfaction, inebriate sensuality and ignorant groping for bearings, on account of the present day education which aims at the development of the physical and materialistic aspects of life ignoring the metaphysical and spiritual aspects. If human nature which has been thus distorted develops sinful propensities, there is no wonder in it. We have heard that spiritually conscious parents are deeply agitated by this depressing predicament of their children; and that in their hearts, there surges out compassion for their children who are going astray. We feel deeply distressed when we visualize the future shape of the Jain Sangh which will emerge from this deplorable situation.

 

In order to keep off these evils of inert and materialistic sciences, the intellectual atmosphere polluted by peurilities; and this life of leisure and sensual pleasures, it is absolutely essential that our younger generation should be taught scriptural knowledge and should be inspired to pursue the path of spiritual elevation. The noble souls that desire spiritual elevation must attain the scriptural knowledge which can brighten and enlighten their souls.

 

If the younger generation should attain mastery over scriptural knowledge, it is necessary to teach them scriptural knowledge and to impel them to contemplate on it and to assimilate it. In order to achieve this lofty objective of bringing about spiritual awakening in the younger generation by teaching them scriptural knowledge, it is essential that they should be given access to the ennobling influence of noble tatvas~ through contacts with spiritual heads, by means of a surrender to the influence of mentors, and through the task of supplying them with books and other things that can bring them real enlightenment.

 

Those doctrines that have been expounded by the Omniscient Vitrags are true. Those great men have expounded these lofty doctrines in the Agams. Many books containing those lofty doctrines have been published for the benefit of children. Those lofty doctrines expounded by the great sages of the past, have been presented in this book in a simple style and the material has been presented under clearly defined heads, so that children may study the material without any difficulty. contemplate on it; and assimilate it and acquire a thorough knowledge of the doctrines. The need for a guide like book for the convenience of readers who desire to acquire a knowledge of tatvas has been there for a long time. This need was fulfilled to some extent by this work.

 

The great scriptural scholar the revered Panyas Pravar Shri Vijaya Bhanuvijayji Ganivar, (Now, the Revered Acharyashri Bhuvanbhanusoorishwarji Maharaj), is the honoured and favorite disciple of the Parampujya, the ocean of scriptural wisdom, Acharya Bhagwan Shrimad Vijayapremasoorishwarji Maharaj. He has attained an unexampled scriptural knowledge and has attained mastery over the various philosophies and Nyayashastras. He has been carrying on the lofty task of delivering discourses and writing books in an inspiring and instructive style and by that means he has been enabling countless people to drink the sublime nectar of scriptural wisdom. He has in his heart the lofty objective and impelling enthusiasm to safeguard, preserve and to disseminate the Dharm shasan. We desire that the Jain culture and the scriptural wisdom of the Vitrag shasan should be everflowing in this world and bring spiritual welfare to all human beings. While carrying on the severe austerity of Ayambil  Tap, he works with a serene mind for 17 to 18 hours a day. He has a number of responsibilities. Inspite of all this, he travels to such places as Palitana, Andheri, Nasik, Ahmednagar, Vadhavan, Palanpur, Ahmedabad and Shivganj and delivers there scriptural discourses for the benefit of Shravaks and Shravikas. Youngsters, elderly people, scholars and all the others have attained great benefit from his discourses; and many of them have also noted down his masterly discourses.  There was a great need for a collection of his discourses in book form.  There was also a demand for such a collection from countless people.

 

This demand was fulfilled 25 years ago. The great Acharya shri prepared the material and the book was first published in Hindi under the title "Jain Dharm Ka Saral Parichay". Soon after that, the Divyadarshan Sahitya Samiti'. Ahmedabad brought out a Gujarati version of the book, under the title, "Jain Dharm No Saral Parichay Part I". Every year, in "The  Summer School of Jain Scriptural Studies'', this book is being used to teach the great Jain Doctrines and Principles to the students who attend the Summer School. This book has become a text book for such Summer Schools because it is simple as well as comprehensive. Because the book has been found to be immensely useful, the Divyadarshan Sahitya Samiti has brought out four editions of the book, in Gujarati.

 

The Divyadarshan published a Hindi version of the fourth Gujarati edition. The fourth Gujarati version had been revised and new material had been added to it. The addition and revision were carried out by the great Acharyashri after a thorough research on the subject. Every chapter has been revised and rewritten by the Acharyashri so that it might be easily understood by youngsters studying in schools and colleges. Inspite of continual Vihar, and ill‑health; and inspite of being always engaged in various spiritual austerities, the Acharyashri revised and prepared the matter for this book.

 

One additional attraction of the book is that pictorial illustrations of the science of life; the Ajivtatva, the Navtatva and Karmachakra have been added to it to make those tatvas clearly understandable.

 

This text book of Jainism comprises 39 chapters. Questions on comprehension have been given in the form of exercises at relevant places in the book. We are sure that this book will be immensely useful to all youngsters and elders.

 

Now, we are happy to place in your hands this English version of the book "Jain Dharm Ka Parichay". This version has been prepared by Shri K. Ramappa of Bangalore. We are happy to say that he translated the book into English with a genuine feeling of dedication.

 

Now, this English version will be useful to all those youngsters who are studying in schools where English is the medium of instruction and those who are in foreign countries. We hope that this book will be useful in creating spiritual awakening in them.

 

The present day education has totally excluded the spiritual aspect of education with the result that the youngsters of today who are getting this kind of education are becoming materialistic caring only for physical and sensual pleasures and are sinking into the morass of intellectual inebriety. In this situation, it is absolutely necessary that every effort should be made to inculcate in the youngsters the lofty ideals of our culture and our spiritual wisdom; and thereby make them spiritually aware.

 

This book is being used as a text ook, in the Jain schools. Even elderly people can, by means of a deep study of the book.  acquire a thorough knowledge of the Dharma. Today, countless people following other faiths also have been enthusiastic to learn the philosophy of Jainism. Since this book is simple and comprehensive, they can easily acquire a thorough knowledge of the essentials of the Jain philosophy. If they study the book properly, they can attain spiritual awakening.

 

The advantages of studying this book:

The readers of this book can understand that the Jain tatvas  are lofty, profound, sound and unique; and they can provide spiritual guidance. They will also realize the duties that they have to carry out as human beings. This book will inspire in the readers a great veneration for Indian culture, for the sublime doctrines of Jainism and for the Tirthankar Bhagvans and their commandments; and that will enable them to lead their lives in a noble and righteous way.  Moreover, they will also realize that materialistic and purely intellectualistic education creates only a craving for mundane pleasures while spiritual education brings serenity and felicity.

 

If this book which contains the quintessence of Jainism is studied under the guidance of spiritual heads, the readers will attain a greater benefit from it. The guidance of a spiritual head would be useful because in this book, many complex and profound doctrines have been presented in a brief manner; and they can be fully understood only under the guidance of a teacher.  The book contains many doctrines that will enable readers to pursue the path of spiritual elevation.

 

The way to study this book:

Read the matter found in a section. Make brief notes of it. Then without referring to the book contemplate on them and form correct conceptions. Continue the same method to study the other sections.  Make a series of notes. The teacher takes up some topics and questions the students about them methodically and at random and elicits answers. Thus he repeats this process and makes the students understand them and memorize them. In doing so, he makes use of the points. After completing each section, he must summarize it. The next day before commencing a new chapter, he must recapitulate the previous day's lesson briefly. That will be a sort of revision. The scriptural scholar, the venerable Acharyashri Vijayabhuvanbhanusoorishwarji has bestowed a great benefit upon us by writing this book which will help students in schools and colleges to build up their character and to attain spiritual awakening.

 

Now, Shri Vishwakalyan Prakashan Trust of Mehsana has published this book entitled "A Handbook of Jainology", which will be useful in disseminating the Jin shasan and the essentials of Jainism for the spiritual welfare of people. Our desire is that all should read this book and attain spiritual elevation.

 

Kumarpal V. Shah Bombay.

 

 

AN INTRODUCTION TO JAINISM

 

The Evidence Regarding the Ancient Origin of Jainism.

 

Jainism has been in existence from times immemorial and it is older than many religions of the world. This point is evident from the Vedas, the Upanishads, the Puranas, and the opinions expressed by Indian and foreign scholars. In his preface to  "Jain Dharm Ane Teni Prachinata" (in Gujarati) Pandit Ambalal writes, "Buddhism emerged only two thousand five hundred years ago. Buddha experienced the impact of the Jain doctrines. This is more than evident. Not only this; it is also evident that Bhagwan Buddha gave currency to his famous Middlepath only after being fed up with the apogee of the wisdom that had been expounded in Jain doctrines and theories; and that Middle-path became disseminated under the name of Buddhism. This is an indisputable historical truth".

 

The language and meaning of the Vedagranthas which constitute the Prime source of Hinduism, remain recondite and abstruse even to this day. Through the centuries several commentators have written commentaries on the Vedas in consonance with their respective philosophical outlooks, but some of the names that appear in the Vedas are suggestive of the names of the Jain Tirthankars. The same tradition is clearly discernible even in the grantha, Shrimad Bhagavata. The author of Shrimad Bhagavata has tried to narrate clearly the story of Bhagwan Rishabhdev. He has been given a place in the twenty four Avataras (incarnations of God! of Hinduism. All these facts naturally point to the conclusion that the Jain Dharma  as a rich tradition has been in existence from times immemorial.  The twelve great "Ganadhars (Erudite disciples) of Bhagwan Mahavir and most of the great Acharyas that emerged later were brahmins who had attained an absolute mastery over the Vedic Shastras. Because those scholars found Diksha and became initiated into the "Charitradharma". This ought to strengthen anyone's faith in Jain Dharma.

 

An attempt has been made in this book to prove that the Jain Dharma has been in existence from times immemorial; and so, a collection of the opinions of the Western and the Oriental scholars has been given here. These opinions have been given not by ordinary scholars but by mighty scholars who made a comparative study of all the philosophies of the world and came to those conclusions.

 

Panyas Shri Sushilvijayji (at present, Acharyashri Sushilsooriji) in his book "Jain Dharm Ane Teni Prachinata" says, "There are many great religions in this world. The place of Jain Dharma among them is unique. It has been in existence from times immemorial".

 

Some Dharmas in this world bear the names of individuals or individual Gods and are famous by those names. The Buddha Dharma is named after the Buddha. The Shaivism is named after, Lord Shiva. The Vaishnavadharma is named after Lord Vishnu. In the same manner, many other Dharmas in this world are named after individual prophets or Gods; and are famous by those names. But the Jain Dharma is not named after any individual exponent or prophet. It is not named as Rishabh Dharma after Rishabhdev; or Parshwa Dharma after Parshwanath; or Mahavir Dharma after Mahavir. Actually, the expression Jain Dharma signifies certain lofty virtues. "Anyone who has attained an absolute victory over the inner enemies such as attachments and hatred is called a Jin". The Dharma that has been expounded by the Jins is called Jainism; and those who follow the Jin Dharma are called Jains.

 

Arhat darshan, Syadvad darshan, Anekant darshan. Vitrag darshan, Jain darshan, Jain Shasan, Jain Dharma are the other names of Jainism. The uniqueness and the excellence of the Jain dharma are well known throughout the world. Just as all things are absorbed by the ocean, the Jain dharma has absorbed all the other Dharmas and philosophies.  If each of the others take one particular Naya as the basis of its philosophy, the Jain Dharma takes the seven Nayas as the basis of its philosophy; and so it comprehends all the Nayas.  The great master of Nyaya (the science of logic) the Nyayacharya, Shrimad Yashovijayji says in his work, Adyatmasar "The Bauddha Dharma is based on the Rijusutra Naya  (The Naya that treats the object as the modification of the transient present); the Vedantic philosophy is based on the Sangrahanaya (The Naya that seeks unity in diversity). The case of the Sankhya philosophy also is the same. The Naiyayik  and the Vaisheshik philosophies are based on Naigam Naya (the Naya that seeks to synthesise the generality and the particularity of an obiect) ".

 

The Mimamsa philosophy originates from the Shabhanaya.  (This Naya seeks to determine the exact meaning of the word in its context). The Jain Dharma comprises all the Nayas.  (Naya  means a way of comprehending an object). It comprises such doctrines as the subtle and intricate philosophy of karma;  the subtler interpretative exposition; and the beautiful conception of the Navtatva (the nine principles); the incomparable exposition of the four Anuyogas or inquiries; the delightful description of the four Nikshepas (dialectical processes of understanding the nature of things). The seven types of Naya; the speciality of the Syadvad and the Anekantvad, the excellent theory of Non‑violence; the sublime nature of Tapas (spiritual austerity); the endeavours relating to Yoga and the undertaking and observance of ordinary vows and extraordinary vows.  In this respect, the Jain Dharma is great. Not only this; thousands of scientists and philosophers spending crores of billions, causing violence to the six kinds of jivas could not realize their objective of discovering the truth even with the help of countless sophisticated machines and equipments. Inspite of all this, a lot of research has gone on and the result is the acceptance of the soundness of the atomic theory of the Jain philosophy. It is for this reason that the greatest scientists and philosophers have praised the Jain philosophy without any reservation. The Jain Dharma is complete and comprehensive in all respects. If there are ways by which the nations of the world that are heading towards disastrous wars, can be brought back to the path of peace and prosperity one is found in the Jain doctrine. Many western scholars and others have written books and published articles in newspapers and magazines expressing the view that the Jain Dharma is a branch or development of some other religion; but now scholars and thinkers are free from this false notion; yet the history text books used in schools and colleges continue to encourage that false notion; but it is definitely not acceptable and has to be discarded. The truth has to be stated.

 

Evidence in support of the theory that Jain Dharma is an  ancient religion:

 

The Jain Dharma existed even before the emergence of the Vedas and the Puranas which are said to be ancient. This point is proved by what is said in the following stanza.

 

 

Lord Rishabhdev Jineshwar the omniscient and the all pervasive incarnated himself on the magnificent Kailas (Ashtapad Mountain).

 

Nabhiraja and Marudevi gave birth to a son named Rishabhdev, the greatest of Kshatriyas and the first ancestor of all Kshatriyas.  Mahadev Rishabhdev was born to Nabhiraja and Marudevi, in the Ikshvaku dynasty; assumed the ten kinds of Dharma; and after attaining Kevaljnan (the supreme knowledge) disseminated it.

 

Lord Neminath abides on Raivatadri (Girnar) and Lord Adinath abides on Vimalachal (Shatrunjay Siddhagiri). These mountains enable people to pursue the path of Moksha since the ashrams of great Rishis (sages) were located there.

 

Man will not have punarvajanma (he will be free from the

cycle of birth and death ) if he touches Shatrunjay Tirth; if he bows to Girnar; and if he bathes in Gajapandkund. All meditate upon Maharishi(sage) Rishabhdev , who has an ideal form ; who inspires enthusiasm in men; who is a pure soul having attained kevaljnyan(supreme knowledge); who is spotless and formless.

 

 

The fruit that can be attained by visiting the sixty eight holy places, can be attained by meditating on Lord Adinath. (Lord Adinath is the other name of Rishabhdev)

 

The word Arhan begins with  (a) and ends with  (ha). Above and below it has has the crescent moon shaped curves with Nadbindhus(dots or drops of sound). Oh Goddess! This word signifies the supreme truth. Those who realise this truth cut off the bondage of the sansar and attain moksha (salvation).

 

Rishabh was born to Marudevi. Bharat was born to Rishabh. Bharat (India arose from Bharat and Sumati arose from Bharat.

 

Just as the sun possesses rays; the Arihant possesses the wealth of true knowledge.

 

The Arihant is the foremost in carrying out the noble action of rendering benevolence to others and he is absolutely heroic. In the same manner, make sacrificial offerings to the worthy Gods.

 

Marudevi was the sixth founder of lineage and Nabhi  was the seventh. Rishabh who possessed wide feet was born to Marudevi and Nabhi, the eighth fouder of lineage. He was a guide to heroic men. He was venerated by Gods and demons. He expounded and taught the three great ethics. He became the Jin in the biginning of the yuga (millenium).

 

I am not Rama. I do not have any desire. I am not interested in my objects. Just as the Jin is firm in his serenity , I too wish to live in absolute serenity.

 

THE OPINIONS OF WESTERN SCHOLARS ABOUT THE JAIN DHARMA

 

"I tell my countrymen that the principles of the Jain

Dharma and the Jain Acharyas are sublime; and that the ideas

the Jain dharma are lofty. The Jain literature is  superior to the Buddhistic literature.  As I continue to  study the Jain Dharma and its literature, my fascination for  them keeps increasing".

 

Dr. Johannes Hurtell

(Germany)

The Jain Dharma is an entirely independent religion in all

respects. It has not borrowed ideas from other religions; nor  is it an imitation of other religions.

 

Dr. Herman Jacobi

 

The history of the Jain Dharma and its teachings are greatly

beneficial to human beings in their endeavour to attain  spiritual development and progress. This Dharma is true,  independent, simple, straightforward, very valuable and  entirelydifferent from Brahminism or the Vedic religion. It  is not an atheistic religion like Buddhism.

 

Dr. A. Girnot (Paris)

 

The Jain Dharma is absolutely different and independent from the Hindu Dharma.

 

Max Mueller

 

It is probably impossible to find out when the Jain Dharma  arose and when it was established; and since when it has been in existence. It is the most ancient of the religions of  Hindustan.

 

G. J. R. Furlough

 

In the ancient history of India, the name of the Jain Dharma  is evergreen and immortal.

 

Col. Toad

 

Undoubtedly, the Jain Dharma has reached the highest point of  perfection in respect of its religious philosophy.

 

Dr. Purdolt

 

  The Jain Dharma belongs to the highest rank of religions.  The main principles of the Jain Dharma are based on  scientific thinking. As science keeps progressing it keeps  proving the soundness of the Jain philosophical principles. 

 

Dr. L. P. Tessifori (Italy)

 

I like the doctrines of Jainism greatly. If I were to be  reborn, I wish to be born as a Jain.

 

George Bernard Shaw

 

Jainism is unique in preaching kindness to alI animals; and  in preaching the need to give protection to all animals. I  have not come across such a principle of benevolence in any  other religion.

 

 

Ordi Corjeri (An American Scholar)

 

Compared to Buddhism, the Jain Dharma is more ancient.  Twenty three Tirthankars~ existed before the emergence of  Buddhism.

 

The Imperial Gazette of India

 

 

THE OPINIONS OF THE INDIAN SCHOLARS ABOUT THE JAIN DHARMA

 

Meateating and wine drinking in Brahminism were discarded on  account of the influence of Jainism.

 

Lokmanya Tilak

 

Lord Mahavir was the greatest advocate of non‑violence.

 

Mahatma Gandhi

 

Jainism and Buddhism are absolutely Indian but they are not  offshoots of Hinduism.

 

Pandit Jawaharlal Nehru

 

If those who are hostile to Jainism make a careful and  incisive study of the Jain literature and assimilate it.  their hostility will surely cease.

 

Dr. Ganganath Jha

 

 

The true and sublime message of Mahavir inspires in us the  lofty emotion of universal amity as if through the cry of a  'conch shell.'

 

Sir Akbar Hydari

 

 

Shri Rishabhdev first disseminated the Jain Dharma.

 

Shri Varadikant M. A.

 

 

 

The Syadvad is an impregnable fort of the Jain Dharma.  The  bullets of the arguments and the counter arguments of the  controversialists cannot penetrate this fort.

 

Pandit Ram Misra Acharya

 

 

"Though the Jain Dharma had to face hateful opposition and  countless impediments it has always and at all places! been  victorious. Arhan is none other than Lord Parameshwar". A  description of Lord Arhan is discernible even in the Vedas. 

Swami Virupaksha

Professor,

Sanskrit College, Indore

 

 

 

The Jain Dharma is so ancient that its origin and early  history cannot be easily discovered.

 

Kannulal Jodhpuri

 

"I once saw two books in the hands of a Jain disciple. When I  read them I found that they were true and impartial; and that  I had entered ~ new realm of thought. I found that what I had  studied from my boyhood and the Vedic flag which I kept  flaunting were unreal and untrue. If there is a religion  which is ancient, true and supremel?J sound, it is the Jain  Dharma.

 

Yori Jivanand Paramhamsa

 

 

 

Only the Tirthankars, the founders and promoters of the Jain  Dharma have conferred upon us the extraordinary gift of  absolute non‑violence.

Dr. Radhavinod Pal

 

The modern research in history has proved that the Jain  Dharma existed even before Brahminism or the Hindu Dharma. 

Justice Rangnekar

 

The fact that the Jain Dharma is an ancient religion has been  proved by countless rock‑edicts, caves, fossils and the  excavations at Mohenjodaro. The Jain Dharma has been in vogue  from the time of creation. It is more ancient than the  Vedanta Dharma.

Swami Misra Jhah      `

 

"The Syadvad provides us with a point of view of comprehensive and unified visualization. It is not related to the  fundamental secret of an object. According to it, we cannot  attain a complete knowledge of an object unless we view it  from various points of view. The syadvad is not a conjectural  approach to reality. It teaches us how we should look at the  universe.

Prof. Anandshankar Dhruva

 

 

The Jain Literature is greatly useful to the world in the  sphere of historical research and studies. It provides  abundant material to historian~, arche.ologists and scholars  to carry out their research.  The Jain Sadhus have set a  magnificent example to the world of self‑discipline by  disciplining their senses absolutely and by observing vows  and principles with the greatest degree of austerity. Even  the life of a householder who has dedicated himself to the  Principles of Jainism is so faultless and perfect that it  should be honoured throughout India.

Dr. Satish Chandra Vidya Bhushan (Calcutta)

 

Lord Mahavir communicated the message that Dharma is the only  truth, with his voice that resounded like the sounds of a  kettledrum. It is really significant that this message has  captivated the whole country.

Dr. Rabindranath Tagore

 

 

 

We can attain absolute serenity by following the path shown  by Mahavir. In no other religion do you find the philosophy  of .non‑violence developed to such an extent. On account of  its philosophy of non‑violence, the Jain Dharma is worthy of  becoming the religion of the world.

Dr. Rajendra Prasad

 

The Jain Dharma was in vogue even before the emergence of the  Vedant darshan. The Jain Dharma has been in practice even  from the beginning of creation.

Dr. Satishchandra

 

Vardhaman Tirthankar made the traditions of the F'rinciples  and ideologies that had been expounded by the 23 earlier  sages or Tirthankars go forward. We have a lot of evidence to  establish the view that there were countless devotees and  followers of Rishabhdev even before the commencement of the  modern era. The Tirthankars are given prominence and honour  even in the Yajurveda. The Jain Dharma has been in existence  from times immemorial.

Dr. Radhakrishnan

 

The Jain literature is more ancient than the others and it is  useful for the daily spiritual austerities and practices. So,  I heartily desire to acquire a know1edge of Jain Dharma.  It  had an independent existence even before the emergence of  Hinduism. Its impact was experienced by the greatest men of  the past.

Ravbahadur Poornendra Narayana Sinha

 

It has been clearly established that Jainism is not a branch  of Buddhism. In the Jain philosophy, there is a detailed  discussion of the principle of life or existence. No other  darshan has so many philosophical works.

Abjaksha Sarkar, M.A.,LLB.

 

The greatest principle of Jainism is its principle of non‑violence.  The greatness of this religion is that it permits  even women to become initiated into Charitradharma and to  lead a life of service and dedication. The Buddhists do not  fear committing violence so much as Jains.

 

I very much like the subtler aspects of the Jain  philosophical doctrine

Mohammad Hafiz Sayad, B.A.,LL.B.

 

I am greatly interested in the Jain doctrines because they  contain a subtle and profound discussion of the Karma  Philosophy.

M. D. Pande

 

Shri Suvratlal Varman, M.A., has written this in  a Urdu monthly magazine.

 

 

THE SACRED LIFE OF MAHAVIR SWAMI

 

Oh you Hindus !Learn to honour these great men. Their hearts were so broad and spacious like the sea in which love for human beings rolled and sent forth endless waves. He renounced everything for attaining the welfare of all the jivas in samsar.  This great reformer of the world is a precious gem in the history of our culture.

 

He made extraordinary sacrifices; he renounced everything. He embodied the miracle of dharma. He bears the title of Jin. Whatever he said was plain and perfect. By means of Tapa  (austerities), Japa recitation of hymns and Yoga Sadhana  (spiritual endeavours) he attained perfection. He attained absolute self‑realisation.

 

 

KARMACHAKRA (The wheel of Karma)

 

The jiva has to experience, countless events in Samsar. By  means of this picture relating to the Karma Chakra, we have explained and illustrated what kinds of sins are committed by the jivas in the background of those events. The Karma  Chakra has 18 columns. We shall begin with the first column relating to the Jnanavaran Karma

 

 

THE JNANAVARAN KARMA:

Students experience pain and sorrow when they take up books to study. They feel so because they cannot remember what they read. This happens on account of the effect of the Jnanavaran  Karma in the background. In the second column, on account of the emergence of the Jnanavaran Karma, people cannot understand what they read. They think it is their misfortune. When this Karma is destroyed, people can understand anything with the helP of authoritative books.

 

THE DARSHANAVARAN KARMA:

On account of the emergence and the efficacy of Darshanavaran Karma, people become blind; and cannot even see a motor car coming up. (In the fourth column) on account of the efficacy of Darshanavaran Karma, man develops the habit of sleeping so deeply that he will not be aware of a snake that may come near him.

 

THE MOHANIYA KARMA:

On account of the emergence and the efficacy of Mohaniya  Karma, man though he receives exhortations from a Sadhu, becomes a slave to the infatuation of false perception and deems violence and other sins, duties like a fisherman. Then, when he does not commit even violence, even then he is devoid of discipline and remains like a tree bound by Karmas, but if it is not bound by the Mohaniya Karma, the tree which does not commit sins openly attains salvation (In the 6th column) (From top to bottom). Though exhorted by Sadhus, man likes meateating or enslaved by Moha, he commits sins and kills sheep; and blinded by false shastras, sacrifices animals at yaqnas.  (In the seventh column). On account of the attachment and attractions of the five senses man becomes attached to various means of mundane happiness. In the eighth column, serially from top to bottom the jiva entertains anger. He grows proud like Ravana, the ten‑headed one according to the non‑Jains (but actually, he had one head which was reflected hy nine splendid diamonds. He is therefore said to be the ten‑headed one).  Students may adopt the deceptive method of copying in their examinations. Under the influence of this Karma, people become extremely avaricious. Enslaved by passion, they engage themselves in "Cock and hen" loveaffairs. On account of the efficacy of Shatavedaniya Karma man experiences happiness on account of prosperity (in the tenth column) on account of the Ashata vedaniya Karma, he experiences pain by beating and driving animals and experiences sorrow on account of illness.

 

THE AYUSHYAKARMA:

On account of the Ayushyakarma, the jiva attains life; it takes birth and has to experience existence upto the time of death. The eleventh column shows the child in the womb and the twelfth column shows him dving after completing the span of his life, and giving up the body.

 

THE NAMKARMA:

On account of the efficacy of the Tirthankar‑nam Karma, the loftiest one of the Namkarma group, the Lord sits upon the triple stronghold of the Samawasaran and delivers his sermons.  On account of the efficacy of the Suswarnamkarma,  man sings sweetly. (In the 14th column top to bottom) on account of the efficacy of the Yashnamkarma others honour and glorify him.  On account of the deficiency of the Sharir  Anqopanq Karma,

one becomes lame. On account of the efficacy of the Shubha‑varan-nam Karma one attains a beautiful appearance and on account of the Ashubhvananamakarma one becomes ugly.

 

THE ANTRAYKARMA:

On account of the efficacy of the Labhantaraykarma, the  suppliant or the beggar inspite of repeated entreaties for help receives no help because others refuse to help him. On account of the efflcacy of the Danantaraykarma, a man does not have the mind or enthusiasm to render help to the needy, though he possesses all kinds of prosperity or wealth. (Above) The Bh~ogantaraykarma shows its efficacy. Though delicious food is ready one cannot eat it because one receives a telegram or news that one's dear relative is suffering from some dreadful disease; and the food cannot be enjoyed. (In the 16th column from top to bottom). A merchant gets a large number oI customers because his Labhantaraykarma has been destroyed. Another merchant, on account of the Lab11.antaraykarma gets no customers and sits in desperation with his hands on his head. In the same manner, (in the picture shown) the Viryantaraykarma of a labourer has disappeared; so he easily carries a heavy sack of grain; but a merchant on account of the Viryantaraykarma pants for breath when he lifts even a small bag.

 

THE GOTRAKARMA:

On account of the efficacy of the superior Gotrakarma one is born in a noble family and enjoys prosperity and on account of inferior Gotrakarma one is born in a low family.

 

 

The jivas in samsar are as mentioned below:

(1)  EKENDRIYA: Those that possess only one sense namely: the sense of touch. Examples are:

I.        Fire (Thejaskay)

II.     Tempests (Vayukay)

III.   Mountains and Stones (Prithvikay)

IV.  Rivers and water (Apkay)

V.     Tree (Vanaspathikay of a special type)

VI.  Sweet potato, carrot, radish, potato, onion, garlic

VII.(Ordinary Vanaspathikay)

VIII.Fresh sprouts (Ordinary Vanaspathikay)

 

 

(2) DWINDRIYA: Those that possess two senses namely the sense of taste and the sense of touch. Examples are:

I.        Cowrie shells           

II.     A kind of small conch shell

III.   Worms in wood          

IV.  Oyster shell

V.     Conch‑shell

VI.  Earthworms

VII.Worms and insects

 

(3) TRINDRIYA: Those that have three senses, namely the sense of touch, taste and the sense of smell. Examples are:

1) Large ant            5) Earthworm

2) Bed bug              6) White ant

3) Black louse          7) Centipede

4) White louse          8) Canker

 

 

(4) CHATURINDRIYA: Those that have four senses namely the senses of touch, taste, smell and seeing.

Examples are:

1) Moth              5) Spider

2) Scorpion          6) Fly

3) Cockroach         7) Locust

4) Mosquito          8) Black bee

 

(5) PANCHENDRIYA: Those that possess five senses, namely, the senses of touch, taste, smell, seeing and hearing. Examples are:

 

1) Heavenly beings 2) Human beings 3) Inhabitants of hell beings, 4) Human beings

 

WATER CREATURES

1) Seel              5) Tortoise

2) Whale             6) Crab

3) Crocodile         7) Fish

4) Frog              8) Octopus

 

FLYING CREATURES

1) Bat                 4) Sparrow

2) Peacock             5) Hen

3) Crow                6) Heron

 

WALKING CREATURES

1) Python

2) Lizard

3) Serpent

4) Iguana

5) Horse

6) Cow

7) Dog

8) Mongoose

9) Monkey

10) Mouse

11) Gorilla

12) Lion

 

AJIVA TATVAS ARE OF FIVE KINDS

 

PUDGALASTIKAY:

The body that assumes shape through a jiva, (a conscious being). The examples found in the picture are wood, stone, precious stones, clay, iron implements, a built house a dead body, clothes, these are the ajivas belonging to the group called Pudqalasthika?~.

 

AKASHASTIKAY:

The Akash (space) which pervades the fourteen Rajalokas is called the Lokakash. The sky that is beyond the lokas is  called(1 Alokakash. These two constitute the Akashastikay. 

 

DHARMASTIKAY:

This is present in the 14 Rajalokas and helps the movement of the jivas (the conscious beings) and the pudgals  (substances), iust as water helps fish to move.

 

ADHARMASTIKAY:

It is present in all the 14 Rajalokas and helps the existence and stability of jivas and pudgals just as a stick helps an old man to stand.

 

KALA DRAVYA (TIME):

This is measured with reference to the position of the sun. It makes the jivas children, young people or old people and renders substances new or old.

 

AN EXPLANATION OF THE PICTURE RELATING TO THE NINE TATVAS

 

In the picture, relating to the nine tatvas, there is an illustration of the relationship of the nine tatvas to the jiva.  It is as follows:

 

 

(1) Suppose that jiva is a lake. This is the Jivatatva.

 

(2) This lake is filled with the rubbish of Karmas. This is the Ajivatatva.

 

(3) Of these Karmas~ the auspicious ones are called Punya‑tatvas (Sublime entities).

 

(4) The inauspicious Karmas are called sinful tatvas or entities.

 

(5) The gutters and channels through which the rubbish of Karma is brought into the lake of life symbolise the Ashravatatva (False perception, infatuation etc.).

 

(6) The dams or lids (Samithis) which can check the inflow  of these things are the Samvartatva.

 

(7) The Bandhatatva determines the nature, condition and time of Karma.

 

(8) The Nirjaratatva is like a medicinal powder (spiritual austerities which can destroy Karmas).

 

(9) The Mokshatatva emerges after the destruction of all the other tatvas.

 

 

CONTENTS

Introduction

The creation and the conduct or management of the universe .

The necessity of Dharma in life

The test of Dharma

Is Jain Dharma a universal religion?

What is this universe?

The evidence of the existence of the soul as anindependent dravya or substance

The six aspects of the soul

The six dravyas

Who is the creator of the universe? Not God

Dravya (Substances) Gun (Qualities) and Paryay  (Modifications)

The nine principles (Navtatva)

The original and the distorted forms of the Jiva

The kinds among jivas

Some special points about the birth and existence of the Jivas

The Pudgals (Inert substances)

Asrav (The flow of Karma)

Karma Bandha (The bondage of Karma)

The path of salvation

Life on the marganusari path (the approach road to the path of salvation)

Samyag darshan (Right faith)

Desh‑virathi (Partial renunciation) The twelve vows

Prohibited food (Abakshya) and discarding certain occupations (Karmadan)

Bhava Shravak (A shravak at heart)

The daily activities and special duties of a shravak

The Namaskar (Navkar) Mantra and the Panch Parameshti ..

Vratas and Niyamas (Vows and rules) objects in this universe,

The devotion for the Jin and the salutation to be offered to the spiritual head

The spiritual activities to be carried out during the Chaturmas, annually and throughout one's life

Festivals and celebrations

Sadhu Dharma

Samwar

Nirjara

Dhyan (Meditation)

Salvatlon

The gradual way of spiritual development  

Pramana (Knowledge and the Jain scriptures)

Naya and Nikshepa principles and truths

Anekantvad (Syadvad) Sapthabhangi‑Anuyog

 

 

INTRODUCTION

 

What is the world?

Who am I?

What is my duty?

 

Such questions arise in the minds of intelligent people.  In this book answers can be found to these questions from the Jain point of view. When we think of the first question and when we view the various perceptible in this universe. It becomes necessary to think of the original cause for all these things.

 

When we think of the second question, we should think of the questions, "Who am I? What is my relationship with the various objects of the universe, of the past, the present and the future?"

 

After thinking of the entity called the self and its relationship with all the beneficial and malefic aspects of this universe, we have to think of the third question relating to our duty namely discarding all malefic objects and accepting all beneficial objects with sense and intelligence.

 

In this manner as a result of our thinking about the first question, we can find out all the objects, their creation, their ordering and management and the mutual relationship between them. In other words, we acquire this knowledge of some great principles and truths.

 

As a result of our thinking of the second question, we can understand the nature of our own jivas and other jivas, their peculiarities and their signs that explain those peculiarities and the Karmas which constitute all these peculiarities.

 

As a result of the thinking of our third question, we will realise the ultimate aim of life and the various vows and

observances from the lowest to the highest that enable us to achieve that aim. We can also understand the various impediments such as improper conduct and unrighteousness which impede that objective.

 

 

THE CREATION AND THE CONDUCT OR MANAGEMENT OF THE UNIVERSE

 

Let us think briefly about the ideas we have mentioned in the introduction.

 

WHAT IS THE UNIVERSE?

 

The universe is not merely inert matter. We do not find any kind of intelligence, thinking power or planning power or the capacity for making any endeavor in inert matter.  Therefore, the creation and the organized conduct and regulation of the universe that we perceive cannot be carried out by inert matter.

 

The Jivatatva or the element of consciousness functions along with the inert matter. The Universe gets created and regulated by the Jivatatva functioning with inert matter, exercising its intelligence, planning power and its capacity for making endeavors. In brief, the intelligence of the Jivatatva functioning with the help of inert matter brings about the universe and regulates it. The dust of inert Karma goes on clinging to the Jivatatva in proportion to the kind of intelligence that the Jivatatva exercises and the kind of endeavors it makes. When that Karma becomes ripe, it brings about transformations in inert matter; and from their combination and mutual reactions new creations go on taking place. So, we have to accept the theory that in the background three elements, the Jiva, the pudgals (inert substances) and the Karmas function together.

 

For example, a gardener sows seeds and puts manure and waters the seeds. With the help of these things namely the soil, the manures, the seeds and water, there appear trees, leaves, flowers and fruits of various shapes and taste. If we think of this phenomenon intelligently it becomes evident that the trees, flowers, leaves and fruits have been shaped out of inert pudgals and these shapes are formed in accordance with the karmas of the jivas to whom the shapes belong. The jiva creates karma exercising his intelligence and making endeavors, using inert substances.

 

We have to recognise the truth that the jiva and the karma function at the basis of the pudgals. In the same manner, the jiva and the karma function behind the creation of the various kinds of soil, metal, stones, water and fire found in the interior of the earth. At the basis of creation, the jiva enters according to its karma. It assumes a body which is in consonance with its karmas when it finds proper food. The various forms are the earth, water, fire, air and vegetation.

 

From this, we can understand that behind all creation in the samsar, the jiva and karma keep functioning causing the creation. The jiva experiences the fruit of its karma by means of its body. The soul is covered with the dust of karmas on account of the jiva's false cravings, passions, various moods (like the moods of fear, shyness, infatuation, etc. which are present in vegetation also) ignorance and other physical and mental propensities and actions. When the karmas mature, the corresponding creations take place.  The jiva or the soul discards one body and enters another body; discarding that it enters some other body. This kind of chain reaction keeps taking place throughout the Universe.

 

Even without the help of the jiva mere inert matter can also bring about creations as exemplified by the colourfulness of the evening, the thundering noise of the clouds, steam, vapour, smoke, shadow, darkness and large particles and invisible atoms. etc.  All these creations and regulations have been taking place in the universe from times immemorial.

 

Nothing can take place without a corresponding cause. Every phenomenon in this Universe is governed by the law of cause and effect. Therefore, it is not possible that once in this universe, there was no substance of any kind and that later the conscious and the inert substances appeared suddenly or that there existed inert substances first; that later the conscious element appeared or that the jiva was once pure and then it suddenly began assuming shapes or entering bodies. We have to accept that there can be no effect without a corresponding cause. We have also to accept the causes for the emergence of those causes. Therefore, at no time, there was any absolutely new creation or new beginning. If we recognise the preexisting causes for all phenomena, we have to accept that this continuous tradition has been going on from times immemorial. In other words, there is no beginning to this. It has been always going on.

 

THE REAL FORM OF LIFE:

 

Now, let us think who we are; what we were before we attained this state of existence and how our rise and fall take place.

 

As it has been said already, this perceptible body belongs to our jiva. The creation and development of the jiva take place according to its earlier karmas. Until the exhaustion of the Ayushya karmas, we have to remain bound to the body of ours. There is jiva in the body and the jiva is governed by its karmas.  Therefore, the body moves, acts and functions according to its purpose and intention. The eyes see; the ears hear and the tongue experiences taste. In this manner, even when we eat food it gets transformed in a wonderful manner into blood, muscles bones, hair, nails, spit, excretion, urine etc. In the absence of the jiva and the karmas, the body and food cannot by themselves provide all these things. All these reactions continue to take place as long as there is jiva or life in the body. These things cannot be produced by a dead body.

 

The child that is in the womb of its mother develops in an organized way out of the nourishment it gets from its mother, even in the absence of the other efforts of the mother. Even this condition of the child results from a cause and here the cause is made up of the jiva and the karmas. On account of this reason, there are differences between two children of the same mother in respect of the shape of the body, complexion, form, voice and other features. From this, it is evident that we are jivas; that there is no beginning to the process of the jivas gathering karmas and for their becoming bound in body through which they keep gathering karmas.

 

This jiva spent countless ages in the form of vegetation possessing only one sense and it experienced birth and death countless times. The jiva, as it has been mentioned already, has been gathering karmas according to its mental propensities and the physical actions like consuming food. Experiencing the results of karmas of the earlier life, gathering new karmas, and entering into the new bodies according to maturity of karmas are enternal and endless processes.

 

These karmas are of two kinds namely, good karmas and bad karmas (punya and papa). The jiva on account of the effectiveness of some punya (Merit) discarded its form as a plant or tree etc. and assumed the form of Prithvikay. In this manner the jiva has been wandering through the realms of Ekendriya (having one sense), Dwindriya (having two senses), Thrindriya (having three senses), Chaturindriya (having four senses) and Panchendriya (having five senses).  Whenever its sin increased, it fell to lower levels and whenever its merit increased, it got the opportunity of rising to higher levels. This wandering of the jiva through the various states has been going on endlessly and this process has had no beginning.

 

Question: How does merit (Punya) increase?

 

Answer: By means of Akam Nirjara that is passive and unintentional sufferings one reduces bad karma and there by relatively punya is increased. Punya increases if one pursues the path of Dharma.  There is no rule that punya would keep automatically increasing in the future.  It depends only on the principle of cause and effect.  Punya (Merit)or Pap (sin) arises in accordance with the kind of actions the jiva does.

 

When punya accumulated due to carrying out impure Dharma or by after suffering the pain mature then due to passion usually jiva falls and accumulates sins and tumbles into a lower state of existence. When punya accumulated due to pure Dharma mature then it leads to the accumulation of more punya, merit but if jiva is not allert and falls pray to passions then he can accumulate more sins.

 

Question: What is meant by pure Dharma?

 

Answer: The pure Dharma is that which was expounded by the Tirthankars who were omniscient and Vitrags (Those who had conquered their inner enemies). Since they were omniscient, they could actually see and know the three phases of time, namely the past, the present and the future. Since they were Vitrags, they were devoid of attachments and hatred, and therefore, they expound Dharma in accordance with the right knowledge.  They explained where the Jiva and the Ajiva principles exist; how life attains elevation or how it declines and what exactly is the form of Dharma. They expound such a Dharma that if we adore and practise it, then visible defects and evil actions and painful contemplations decrease in our lives and gradually, we develop the spiritual elevation and our inner bliss and serenity increase.

 

How can Dharma be practised?

 

Even in the absence of the view to attain spiritual liberation, the Jivas that desire wealth and prosperity and the honors and pleasures of the worldly life, are seen following and practising Dharma for the sake of those objectives. They bargain and barter away their Dharma for worldly pleasures. But that kind of thing cannot be called Dharma. The objective of Dharma is not the attainment of the means of worldly pleasures.  We should carry out Dharma in order to be released from the cage of Samsar. The idea that Dharma enables you to attain spiritual elevation, leads us on the path of spiritual liberation; i.e., the liberation from the Samsar. Therefore, place before yourself the objective of spiritual elevation.

 

Human beings can have such an objective only when they develop contempt for inert objects and despise their attachments for such objects. Therefore, the attitude of renunciation for the Samsar which abounds in the attachments for inert objects, must arise when pure Dharma appears in our lives. A true liking for Moksha appears only in the presence of the attitude of renunciation.

 

Question: When can such a Dharma be attained?

 

Answer: The Jiva attains such a Dharma only in one Pudgal Paravartan Kal. This last Pudgal Paravartan Kal is called the Charamavart Kal. (Countless years = One Palyopan Kal; Ten crores of Palyopan Kals = One Sagaropam; Twenty Crores2 of Sagaropam = One Kalachakra; Countless Kalachakras = One Pudgal Paravartan Kal.) Pure Dharma does not appear in the Acharamavart Kal i.e, before the Charamavart Kal. The reason is this. At that time, the feeling of renunciation or the spiritual view or the desire for salvation does not appear. At that time, the Jiva is attached to inert objects; is enslaved by passions like anger; his intellect is distorted by false perception; he commits sins like violence; and his propensity is to be fearlessly immersed in an adulation of existence and to keep wandering in the four states of existence namely, the human state, the heavenly state, the state of animals and birds and the state of existence in hell. The condition of the Jivas from those having two senses to those having five senses has been described "as state of fear or torment". Jivas can exist in that state, for a maximum period of two thousand "Sagaropam." If a Jiva does not attain salvation in this period, then at the end, it has to be born as an Ekendriya Jiva i.e. as a Jiva possessing one sense. Then the Jiva has to spend a maximum of one Anantkal or Anantkal Chakra in that state.  After that the Jiva will enter the higher Trasavata state of existence. If the Jiva does not attain salvation within a period of 2000 Sagaropam, there is the possibility of the Jiva going backward from this long Trasavasta and even before that into the state of Ekendriya. There is nothing new in this.  Such a state appears countless times in the endless time.

 

The point is this. In the Acharamavartkal, the Jiva does not think of its soul and of its elevation. The Jiva does not fear sin and does not entertain any feeling of renunciation towards Samsar. All this can happen in the Charamavartkal  only. It can happen in that period either in the beginning, or in the middle or at the end.

 

Question: What does the Jain philosophy say about the elevation of the soul or the progress of the soul and about Dharma ?

 

Answer: Here, this much should be understood that as stated earlier, the Jiva that has been wandering in the realm of birth and death in the state of subtle Vanaspathikay (in the Vegetative state) finds it necessary to get free from the power of Destiny. It will have to wander about in such states as the Prithvikai. The Jivas are of two kinds: (1) the Bhavya  jivas i.e. those that are fit to attain Moksha and (2) the Abhavya jivas i.e. those that do not have the fitness to attain Moksha. The Abhavya jivas can never attain Moksha. Therefore, they never get into the Charamavartkal. Yes. There are such Bhavya jivas also as do not get the substances necessary for adoring the path of salvation, though they have the worthiness to attain Moksha.  Even they do not get at any time the Charamavartkal. They are called Jatibhavya Jivas.

 

The remaining Bhavya jivas get the Charamavartkal. But they get it mainly with the help of time. Actually, they get it only after the limited time has passed. After the Jiva enters the Charamavartkal with the help of time, when the Jiva gets the support of auspicious Karma and of consequent merit; and when it attains the state of a Panchendriya or a jiva with five senses; and then after the Jiva carries out the necessary endeavors, he attains Dharma. In this manner, Fate, Time, Nature, Karma and endeavor ‑‑these five causes function. The Jiva may attain the state of a noble human being; or after a Jiva attains, by virtue of noble deeds, the company of heavenly beings, spiritual heads, and Dharma, he may develop the spiritual outlook even in the Charamavartkal;  and he may attain spiritual progress. Such a jiva attains the spiritual view and engages itself in the pursuit of Dharma when he wants to do so.  The implication of this is that when the first four causes are convenient and favourable, and if endeavors are to be made, then the spiritual view arises after the necessary endeavors are made.  In other words, the soul, by virtue of its endeavors, brings about the spiritual view, and by virtue of the same power, it engages itself in the pursuit of Dharma. The Jiva does not develop the spiritual view and does not pursue Dharma on account of such causes as Destiny etc. The Jiva that puts forth endeavors attains various kinds of development. We shall discuss this from various points of view.

 

THE TREE OF DHARMA:

 

If we conceive of Dharma as a tree, first of all we have to sow the seed of Dharma in the soil of the soul. The seed of Dharma means an adoration of Dharma and an attraction for Dharma. This seed of Dharma is attained by a Jiva when he engages himself in the pursuit of Dharma by praising somebody's spiritual austerity (Japas) or someone's extraordinary magnanimity. He must praise it thus, "Oh ! what a beautiful endeavor ! What a lofty kind of adoration of Dharma !" Those who merely worship wealth or enjoyments and merry making, feel thus"; What stupidity this is ! They are foregoing mirth by carrying out meaningless austerities ! They are wasting money on these futilities !"

 

The man whose infatuation for enjoyments and wealth is less feels attracted by others' spiritual austerities and magnanimity etc. Only he praises Dharma thus. "Oh ! How beautiful Dharma is !" After we realize this kind of sowing of the seed of Dharma, a strong desire arises in our minds to pursue Dharma.  The awakening of this desire must be deemed the sprouting.  Afterwards, the sequence of hearing and understanding is called the root. There should be faith; endeavors should be carried out; and thus we should attain spiritual development; and finally we should attain spiritual perfection. Metaphorically speaking, Dharma develops branches, leaves, flowers and ripe fruits. These stages are to be passed through. After we attain spiritual perfection we become Vitrags; then we attain Keveljnan; and finally we will surely attain Moksha.

 

For the attainment of any Dharma or virtues like non‑violence, forgiveness and truthfulness, first the seeds of the respective Dharma must be sown. In other words, before we attain those virtues, we should enjoy praising them; and we should be fascinated by them. This is called the sowing of the seed of Dharma. Later, the seed of Dharma sprouts in the form of a taste for Dharma, a desire for Dharma and thus the tree of Dharma grows and puts forth finally the fruits of Dharma.

 

This aspect called the adoration of Dharma is possible even in the Dharma of those who are not omniscient; but there we discern the absence of the true faith in Dharma. If a jiva was freed from the clutches of false vision in any life; if he has had the opportunity of listening to discourses on the Dharma expounded by the Omniscient Vitrag, on hearing it he has an inkling of astonishment thus: "Oh ! What an infallible Dharma ! How rational it is ! How authentic and how beneficent ! This is the right Dharma. This is the true way to Moksha. The doctrines of this Dharma are true !" If this kind of faith appears; from this original seed of adoration, the Dharma sprouts. It develops a trunk, branches, leaves, flowers and then finally, there appears the fruit of Samyagdarshan or the right faith.

Now, this faith in the noble Dharma and in noble Tatvas which is called Samyagdarshan becomes the seed. From this seed there sprout the endeavors relating to the right knowledge, the right character and the right austerity and after those endeavors are put forth, at the end, the fruit of Moksha appears.

 

 

THE PATH OF SALVATION:

 

If we think of Dharma from the point of view of the path of Moksha, then we are talking about the right faith, the right knowledge, and the right character which can bring us Moksha or salvation. As it has been said already, when in the phase of Charamavartkal, a partial spiritual awareness appears; when the only leshya or the mental state relating to the attractions of the inert objects declines then the Jiva begins practising such virtues as lawfulness, gratitude, benevolence, kindness etc. This leads the Jivas towards the path of salvation, comprising the right faith etc. Therefore, such a life is called the life on the approach road to the path of salvation; and it is also called the ordinary grihasthadharma.

 

If one keeps practising this ordinary grihasthadharma and if one gets the opportunity of meeting a noble spiritual head, one gets the opportunity of listening to and comprehending the path of salvation expounded by the Omniscient one. If we develop faith in it, we get the right faith or Samyagdarshan. Afterwards, one must carry out such austerities as showing devotion to and worshipping the Omniscient Vitrag Bhagwan; showing devotion to the sadhus who have renounced the samsar; who have taken such great vows as non‑violence; and who abide by the commands of the Jin; listening to the voice of the omniscient one; going on pilgrimages to holy places; reciting the Shri Namaskar mantra through which the Panch Parameshtis, the supreme ones namely the Arihants, Siddhas, the Acharyas,  the Upadhyayas and Sadhus are worshipped; and other austerities like Jap etc.

 

The Jivas possessing Samyag Drishthi or the right vision keep progressing; in them there appears the enthusiasm of vitality. They renounce grossly such sinful things as violence, falsehood, with solemn vows; and then they undertake the five Anuvratas. Besides these vows, they also undertake the three gunavrat; the four Shikshavrat and carrying out the other duties of the life of Shravaks, they attain spiritual progress gradually.

 

In this manner, after the spirit of renunciation and the enthusiasm of vitality develop, they discard all attachments for samsar.  Then they undertake such subtle vows as Ahimsa (non‑violence), truthfulness, etc. and become Munis. After having observed the five observances such as the Jnanachar  they destroy all their Karmas and attain Moksha.

 

The Jiva attains this all round special elevation through many lives. Just as students keep progressing from class to class, the Jiva also keeps progressing through various states of existence. Finally, in the human state of existence, the Jiva gets the opportunity of attaining the highest level of perfection.  If the Jiva commits a mistake in any life, there will be retrogression. The Jiva falls spiritually to a lower level. In such a case, the Jiva has to put forth increased endeavors to attain elevation.

 

Therefore, the Jivas should not treat the jivas of the lower levels with dislike or hatred; they should not give way to despair or worries with respect to themselves but they should, keep the objective of attaining progress in Dharma;  in Yoga i.e. in spiritual discipline; and in the attainment of worth; and make the necessary endeavors for the attainment of those objectives.

 

In the next chapter, we shall make a detailed discussion of Tatvas and the path of salvation.

 

Questions:

 

(1) How do the creation and the management of the universe go on?

 

(2) What appeared first in this world‑Life or inert matter?

 

(3) Explain life or Jiva in terms of the growth of a tree.

 

(4) Give an account of the history of the Jivas.

 

(5) What is pure Dharma? Why is it called so?

 

(6) Explain the term, the tree of Dharma. How is the path of salvation?

 

 

THE NECESSITY OF DHARMA IN LIFE

 

Dharma is more essential in life than happiness. In fact, we get happiness only from Dharma.

 

(Happiness accrues from Dharma and sorrow accrues from sin). This is an eternal truth. Dharma brings us happiness in the other world. Not only that; Dharma bestows happiness upon us even in this life which we are living at present. It happens so in this manner.

 

Happiness relates to our experience within ourselves. It does not lie in outward objects. We may have heaps and heaps of the objects that can bring us happiness, but if our minds are being agitated by some anguish can we really be happy? Thoughtless people believe that happiness lies in wealth; or in the things that they eat and drink; or in honour and prestige or in power and grandeur. But if we observe the world a little carefully we find that countless people in this world are happy though, they do not have wealth and grandeur and that countless people are unhappy and miserable though they have enough or excessive wealth.

 

If happiness lay in wealth and worldly grandeur, our happiness should have increased in proportion to the increase in our wealth and worldly splendor. If happiness was an attribute of the things that we eat and drink, then our happiness should have increased in proportion to the increase in the things that we eat and drink. But our actual experience is different from this. We may experience a kind of happiness when we eat one or two pieces of sweet‑meat but if we consume too much we grow sick and feel like vomiting; and we experience unhappiness. The pleasure that one gets from one wife decreases if one has many wives.

 

How can we say that there is happiness in these things?  Can this be called happiness?

 

Let us think of it from another point of view. The same object may give happiness at one time and may cause unhappiness at another time. Then is there happiness or unhappiness in the objects definitely? Can we say that there is happiness definitely in some objects and that there is sorrow definitely in some objects? It is correct to say so? No, we cannot say so.

 

Happiness is not a quality present in outward objects. It is a quality of the soul. It is a quality of character. We experience happiness when our minds are totally free from all worries; when our minds are totally free from all fears and when we are totally free from all internal agitations and agonies. We can experience happiness‑‑real happiness, only when our minds and hearts and our inner selves are totally free from all agitations and when they are experiencing peace absorbed in a contemplation on the soul.

 

Dharma gives this kind of happiness. It brings about such a state of mind in us that when we are very hungry, we experience the greatest kind of happiness if we eat only dry bread.  In the same manner, Dharmatmas (those who live according to Dharma) experience great happiness of the kind that great sadhus and sages experience even in the ordinary situations in Samsar. Apart from this, Dharma brings us such a lot of merit that we get health, progress, prosperity and the substances necessary for Dharma in this life; and we get later such blessed states as the state of human life or the state of heavenly existence. If we need happiness in this life and in the other world; then we have to adore Dharma.

 

A SUMMARY:

 

Dharma, is the only refuge in Samsar for those who are agitated by hundreds of agonies; for those who are agitated by sorrows and diseases; for those who are agitated by the fear of death; for those who are agonized by anguish; for various agitations; and for those who are without a refuge.

 

Dharma is necessary in life even for this reason. The jiva desires others to treat him properly; and he does not like to be ill treated by others. He does not like ignoble treatment from others. For instance, everyone desires that others should not cause violence to him; that others should treat him with kindness, amity and magnanimity; that others should not lie to him; others should not steal his possessions; and others should not look at his wife with lusty eyes etc. Others also have the same desires. From this it is evident that in life, what is necessary is not sinful action but actions that accord with Dharma. Therefore, Dharma is essential in life.

 

Questions:

 

(1) How can we say that there is no happiness in outward objects?

 

(2) How can we attain happiness from Dharma?

 

(3) How can we attain perfection in Dharma through our contacts with the world?

 

 

 

THE TEST OF DHARMA

The question is this: What is real Dharma? The answer to that question is this; only that Dharma is real which has, like gold, stood the test of the touchstone; perforation and purification through fires.

 

First of all Kash means being tested by the touchstone.  Just as the purity of gold is tested by the touchstone, the purity of Dharma has to be tested. Dharma may be said to have passed the test of the touchstone if in it proper rules and prohibitions are mentioned. In other words, there should be a prescription of the various activities that are worthy of being carried out; and there should be a prohibition of the various actions that are unfit to be carried out. In other words, the pure Dharma should prescribe certain actions; and the Jivas should not do them. So, we can say that the Dharma has stood the test of the touchstone if it recommends certain worthy actions as fit to be carried out; and condemns certain actions as unfit to be carried out; and commands its followers to discard them. For instance, the pure Dharma commands its adherents to carry out such actions as forgiving, experiencing happiness and contentment, acquiring knowledge, carrying out meditation, and the performance of Tapa etc. It commands its adherents to discard such things as violence etc.

 

The Second Point. That Dharma in which observances and practices are prescribed to accord with and to strengthen those rules and prohibitions, is said to have succeeded in the test called Chedh or analysis. For instance, in a pure Dharma there should be no inconsistencies like the following. There may be an earlier command prohibiting violence to any jiva but later there may be a command which says "Perform a yajna (a sacrifice) by killing animals." This does not accord with the earlier prohibition. On the other hand, it breaks the prohibition of violence to any Jiva. In the Jain Dharma there are no inconsistencies of any kind because the observances and practices prescribed for Sadhus or grihastas accord with and strengthen the prohibitions. This is the prescription made for sadhus.

 

"They must observe Samiti (Limit) and gupti (Restraint). In other words, those rules prescribed regarding the way they should walk or move or get up or sit or receive Bhiksha so that Jivas may be protected and unharmed. Even for the Grihastha Shravaks certain austerities have been prescribed such as the Samayik, Vratas, rules of conduct, devotion to gods and spiritual heads etc. and they do not contradict the rules and prohibitions even to the least extent.

 

The Third Point: The testing of Dharma by means of subjecting it to the process of purification by fire is this. The Dharma that has been thus purified should prescribe such rules and prohibitions and such observances and practices as would encourage noble doctrines and principles. For instance, there is the principle that a pure and enlightened soul is a tatva.  If this is the truth where is the need for any prescriptions and prohibitions? There is the prohibition, "Do not kill jivas". If there is only one soul and if there is no other soul, then to whom should violence be caused? Who will kill whom?

 

In the same manner, someone else may act upon the principle; "The soul is transitory". In other words, it perishes in a moment. In the next moment, another soul takes birth and perishes in a moment. Now, let us think about this. If the Atmatatva or the soul is transitory thus, who will get the fruit of causing violence that has been prohibited and the fruit of Japa (austerities) and meditation? The soul that causes violence to others or that carries out, Tap and meditation perishes in a moment. The transcience of the soul is accepted thus and the original prohibition does not accord with it. If the soul is permanent and imperishable according to the Ekanta or one-sided view; if no change of any kind takes place in it; where is the chance of its attaining a modification necessary for experiencing the effect of its actions? If it is not so, to whom are the rules and prohibitions applicable? Not to the daily life.  Therefore, in the recognition of these doctrines, the rules and prohibitions; and the observances and practices cannot be concerned or connected.

 

The Jain Dharma says: "The souls are countless and that the soul is permanent as Dravya and changeful in its modified form." Therefore, here the rules, prohibitions and practices are in conformity with the tatvas or doctrines. On account of the infinite number of the souls, there is the possibility of one causing violence to another. On account of its attributes of.  perishability and imperishability, the soul is perishable in its modified forms and permanent in its original form as Dravya, since the states (avasthas) change, there is every possibility of another form (modified form) appearing in order to experience fruits.

 

Since the Jain Dharma is purified by these three tests; the touchstone method or the Kash; the method of analysis or Chedh and the method of Tap, or purification through fires, it is equal to pure gold of one hundred carat. From this we can understand what exactly is the form of Dharma.

 

Questions:

 

(1) How do you search for pure Dharma in the market of the World?

 

(2) Describe the three tests of Dharma.

 

(3) Why are doctrines important from the point of view of practice?

 

 

IS JAIN DHARMA A UNIVERSAL RELIGION?

Can the Jain Dharma be called a universal religion?

 

‑‑ Yes! It can be called so, because in the Jain Dharma the actual form of the universe has been described.

 

‑‑ It contains such rules and prohibitions that the whole universe can comprehend them.

 

‑‑ There is no single founder or a single exponent or prophet for Jainism; but Jainism has accepted and honoured him who possessed such virtues as Vitragata (the conquest of the inner enemies), Omniscience, truthfulness and has accepted such a person for its Founder or exponent.

 

‑‑ The Jain Dharma contains a detailed description of all the spiritual activities and austerities that are to be carried out by all Jivas in this universe from the lowest to the highest.

 

‑‑ The Jain Dharma throws light on all tatvas that are existent and that have been formulated in the world.

 

‑‑ The Jain Dharma comprises such magnificent tatvas as the Principles of Ahimsa or non‑violence; the Anekantvad etc. and those doctrines can help the people of the world to face and solve all their vexatious and agonizing problems. Therefore, the Jain Dharma can be surely called a Universal religion or a universally beneficial religion.

 

Once Shri Devadas Gandhi the son of Mahatma Gandhi happened to ask the famous British dramatist and thinker. "If the existence of the other world is a reality; if the soul can transmigrate and be reborn, what kind of existence do you prefer in the next Janma?"

 

Bernard Shaw replied, "I wish to be born as a Jain."

 

Devadas again said 'There are crores of Hindus who believe in the next Janma and the other world. Leaving them aside, why do you want to be born as a Jain?"

 

Bernard Shaw said, "According to the Jain Dharma there is no single supreme being who is Ishwara or the Paramatma. Everyone can attain spiritual elevation and become a Paramatma.  Then why should I not try to become a Paramatma?" The Jain Dharma prescribes the gradual means by which we can attain that spiritual elevation. The steps prescribed for the attainment of spiritual perfection are essentially scientific. In this respect they are unique.

 

 

Dharma comprises two main aspects. One relates to observances and practices and the other relates to theories and doctrines that ought be known and assimilated. In other words, we can say that Dharma must explain to us "What is this Universe?  How is the universe being managed, controlled and organized?  What principles are bound with the Jiva? What are those principles and practices that lead us towards Moksha and that can enable us to pursue the path of Moksha and to attain it.

 

Questions:

 

(1) Explain the expression Vishwadharma or a universal religion.

 

(2) How can the great problems of the present day world be solved?

 

(3) Why did Bernard Shaw like to be born as a Jain?

 

 

WHAT IS THIS UNIVERSE?

What is this Universe? The universe comprises conscious and inert substances. Pudgals or matter; Dharmastikai or the medium of motion; Adharmastikai or the medium of rest; Akash;  or space and Kal or time are the various inert substances. These five Dravyas or substances are described in the subsequent chapters.

 

Question: Are there no substances like electricity which  differ from these five?

 

Answer: Yes, there are. But this substance is not a separate one. Even electricity is a modified form of these Pudgals or a quality of these Pudgals. Power, quality and state require some basis just as light or a gem may be the source for radiance. This radiance is made up of Dravya or substance. Therefore, there is no independent substance called power or energy as different from Dravya.

 

Question: Then, is it not possible to treat consciousness  also as a power of the inert body? The reason is that  consciousness is not visible as a separate entity  distinguishable from inert substances. From this point of  view, the whole universe is made up of merely inert  substances. How can we treat consciousness as an independent  and separate Dravya?

 

Answer: The Chaitanya or the power of consciousness is only a special power of the substance of consciousness, an independent substance.

 

Question: If that is so, why is not the Chetandravya or consciousness visible and tangible like the body?

 

Answer: The Chetandravya does not possess the attributes of colour, tangible form etc. Therefore, it cannot be perceived by our senses like the eyes, the skin etc. Yes, the Chetandravya is present in the body; and the body is visible. As a result of this, the qualities of the Chetandravya such as consciousness, knowledge, attachments, desires, joy and sorrow seem to be present in the body. These are not really the attributes of the body, but they are the attributes of the Chetandravya or the soul that pervades the body.

 

Question: Why is it that the body does not have the  attributes of consciousness etc.

 

Answer: The reason is that the body is inert. Therefore, as in the case of inert things like clay, stones, wood etc., the body also has such attributes as colour, smell, taste, touch etc., but it does not possess the attributes of consciousness, knowledge, happiness etc. The following are the reasons for this:

 

(1) Knowledge, happiness, sorrow etc. appear in the form of sensations or cerebral concepts; so, they are different from colour, smell etc., and are not the attributes of the inert body.

 

(2) These attributes are not at all present in the dead body.

 

(3) The attributes of consciousness etc., are not present in the components of the body like clay, water etc., so the body does not possess those qualities. The quality of intoxication is partially present in the components of alcohol such as jaggery, flour etc., so the liquor brewed out of them possesses the quality of intoxication.

 

(4) The attributes of consciousness, happiness, sorrow etc., are not present in clay (i.e. food, water etc.). How can those qualities be present in the body which is made up of those substances? So, we may say that the quality of consciousness present in the body is an attribute of the Chetandravya. Ash does not possess the qualities of wetness, coolness and greasiness, but slimy ash has these qualities so it is to be accepted that there is water mixed in the ashes; and that they are the qualities of water. The conscious soul is present in the body; the qualities of knowledge etc. belong to the soul. That is why when the soul leaves the body, those qualities are not seen in the body.

 

Questions:

 

(l) What is power?

 

(2) Why is it that the body does not possess the qualities of consciousness, knowledge etc.?

 

(3) Why cannot the soul be regarded as made up of physical substances?

 

 

THE EVIDENCE OF THE EXISTENCE OF THE SOUL AS AN INDEPENDENT DRAVYA OR SUBSTANCE

Question: Is there any evidence for the existence of the soul  as an independent Dravya or substance?

 

Answer: Yes. There is evidence. There are many proofs of the existence of the soul.

 

(l) Knowledge, desires, happiness and sorrow, attachments and hatred, forgiveness, politeness etc. are the attributes of Chaitanya or consciousness and they are different from such qualities as colour, smell, taste, touch etc. Therefore, there ought to be a dravya totally different from the inert substance and possessing such attributes as knowledge etc. This dravya is the soul.

 

(2) As long as this Atmadravya (or the soul) is present in the body, there will be such effects as the experience of the food eaten, and blood, fat, nails etc. This Atmadravya is not present in the dead body. So, a dead body cannot eat food nor can it carry out such activities as living beings can.

 

(3) We, say "This creature has lost its life". There is no 'life' in it. This life itself is the soul.

 

(4) The body grows and sometimes it grows small, but such attributes as knowledge desires, happiness, sorrow, forgiveness, politeness etc. do not change in accordance with the changes in the size of the body. This proves that these qualities such as knowledge etc. do not belong to the body and that they belong to the soul.

 

(5) The body is like a house. A house has a kitchen, a drawing‑room, a verandah etc. But the person who resides in it i.e. the owner or the tenant is not the house. He is different from the house. The body has the five senses. But they are not the soul. In the absence of the soul, the eyes cannot see; the ears cannot hear; and the tongue cannot taste anything. The soul impels these various senses to carry out their activities.  When the soul leaves the body, all the activities of the body come to an end, just as a garden goes to dogs in the absence of the gardener.

 

(6) The body is a thing to be used like dress. If it becomes unclean, it can be cleansed. It can also be made to shine brightly.  It can be made soft, tender and glossy by massaging it with oil.  The body can be made attractive by the employment of such decorative devices as powder, and other cosmetics. But who does all these things? Does the body itself do all these things?  No. These actions are carried out by the soul, present in the body.

 

7) The structure of the body resembles the structure of a house. Who has organized it in such a manner? It has to be admitted that it is the work of the soul that comes from the other world with all its Karmas.

 

(8) The senses do not possess the independent ability of acquiring knowledge; because the senses cannot do anything after the soul has left the body. The sense‑organs like eyes, ears are different from one another; so if the eyes see a musical instrument and if the ears hear the music, they cannot connect the two. There ought to be an independent Dravya or substance which connects them psychologically and logically. That is the soul or the Atmadravya.

 

The body is not a single article. It is a combination of such organs as hands, legs, head, chest, stomach etc. The body is not such an individual or dravya as can unite and coordinate the functions of all those organs. Therefore, we have to admit the existence in the body of the Atmadravya as an independent individual.

 

(9) Even after the loss of any sense organ, the knowledge acquired through it formerly, remains with us. The entity that retains and experiences that knowledge must be the soul; because there is this principle that he who experiences a thing remembers it. If the sense organ itself experiences the knowledge, who remembers it after it is lost?

 

(10) The entity that entertains newer and newer thoughts; that experiences tastes; that entertains desires; that speaks; that engages the various senses in their various actions; and that impels the legs, hands and other organs to move and function, is the soul. It can make the body act whenever it wants to; and at its will it can stop its movement. It is the Atmadravya or the soul that controls and directs all these.

 

(11) The existence of the soul is proved by the negation: "The soul is not existent". A thing can be negated only if it is existent somewhere. The inert objects are called Ajivas or the lifeless ones. If the object like the Jiva is not existent, then what is the Ajiv or the lifeless? In this world there are for instance Jains and Brahmins; so it can be said that there are non‑Jains and non‑Brahmins.

 

(12) The body is also called by other names such as the physical frame, the freshly coil etc. and they are the other names or synonyms for it. In the same manner, the Jiva has other names like the soul, the chetana (the consciousness) etc. Various names are given only to an existent reality.

 

(13) Some people remember the past. Those reminiscences come up in the form of experiences. This kind of thing is possible only when the soul is different from the body; if the soul is independent; and if it has transmigrated from the Poorva‑janma (an earlier life) to the present life. If the experiences of the earlier life were related to the body only and if the soul perished along with the body then how can the Jiva remember those experiences in this Janma? Is it possible for an entity to remember, the experiences of another entity. For instance, the son cannot remember the experiences that his father had in a foreign country.

 

(14) People sacrifice or discard something which they love for the sake of a happy and comfortable occupation. Though people like a certain occupation, they give it up and follow some other occupation for the sake of money. The wealth that is loved so much is spent for the sake of one's children and family.  But even this happens. A person runs out of a house on fire to save himself from death, leaving his children and family in the blazing house.

 

Why is it so? We have to admit that man gives up something for the sake of some other thing which he loves more. Man loves his family and children; but he loves his body (his life) more. Therefore, he saves his body from the danger of being burnt to death and comes out of a burning house leaving in it his family and children, for whom his love is less than his love for his body. Now this question arises. In some situation, on account of deep disgrace or humiliation, someone commits suicide and discards even his body. For which dear thing does he act thus? The answer to this question is that the man who discards his body by means of suicide does so to save his soul which he loves more from experiencing the terrific anguish of disgrace and humiliation and he thinks thus, "After my death, I need not witness this and I need not also burn in the flames of anguish".

 

(15) The man who participates in a splendid dinner tells the one who is serving delicious food excessively, "Please do not serve any more food. If I eat more, it will harm "my body". It is evident that the one who says, "my body" is his soul. If the body itself were to say this, it would say, "If I eat more it will harm me". In the same manner, he will tell the doctor, "Dear doctor ! since last night the health of my body is upset". He will not say, "Since the last night, I have been upset".

 

Who is it that witnesses all this and who experiences all this? It is the soul. In order to save his beloved soul from this anguish which it experiences through the body, the man who commits suicide discards his body. In other words, he kills himself. From this, it becomes evident that the soul is the most beloved thing. In this manner, the soul shows itself to be an independent dravya or substance as different from the inert body and as an object deserving the greatest love.

 

Questions:

 

(l) How does the soul show itself to be different from blood, muscles etc. formed by the food we consume?

 

(2) How is the body a house?

 

(3) Establish the identity of the soul on the basis of the senses.  (4) How is the soul the most beloved thing? How is this established?

 

 

THE SIX ASPECTS OF THE SOUL

In this universe, there are countless independent Atma‑dravyas or souls. Hence, this samsar goes on, on account of the mutual cooperation of the soul and the inert substances. If the Jiva consumes the inert food, the body is produced; it becomes an existential and conceptual reality; it lives and grows. The body has organs and senses. The Jiva moves about with the help of these; perceives things and attains knowledge. In this manner, the first aspect of the soul of its six aspects is the independent existence of the soul.

 

(2) No one has created this atmadravya or the soul. It has been in existence from times immemorial. Even after the death of the body, it continues to exist. It is without a beginning and without an end. It is eternal and permanent. This is the second aspect of the soul. This soul goes on wandering from one body to another; one state of existence to another; and from under the influence of one to that of another, as a powerless and dependent entity. Therefore, this transmigration or wandering has been termed samsar or the cycle of birth and death.

 

(3) The soul by means of its various actions and propensities gathers sinful or blessed karmas. The Karmas also cling to the soul on account of its actions and propensities. Therefore, the soul is the doer of Karmas.

 

(4) The soul is the entity that experiences the effects of Karmas. Just as the one who carries out an occupation has to experience the pain consequent upon its performance, it is only the doer of Karmas i.e. the soul that has to experience the effects of the good and evil Karmas that it has gathered. Others do not experience those effects. In the same manner, the painful effects of excessive eating have to be experienced only by him who has eaten excessively. The emergence of the various bodies, the state of ignorance, disease, disgrace, fame etc. are the effects of Karmas.  

 

(5) The soul that has been bound by Karmas from times immemorial can also attain moksha or salvation. One fundamental truth that is evident is that gold which is mixed with stone always keeps attaining freedom from the stone. Only when the soul becomes absolutely and completely separated from the Karmas, the body etc. is it deemed to have attained moksha.

 

(6) There is also a method by means of which moksha can be attained. The Karmas are discarded by the causes that are contrary to the causes by which the soul gathers Karmas. We can destroy all our karmas and attain moksha only by discarding such causes as attachment, hatred, ignorance etc. which impel the soul to gather Karmas and by the constant cultivation of such lofty virtues as renunciation, self‑discipline, the acquisition of true knowledge etc. which are contrary to those former causes.

 

These six are termed the six aspects of the soul. The soul exists. It is permanent and imperishable. It is the doer of Karmas. It is the one that experiences the effects of Karmas. It can attain moksha. There is a way to attain moksha. Those who believe in this doctrine are Astikas (believers) and those who do not believe in it are Nastiks (non‑believers).

 

Questions:

 

(l) What are the six aspects of the soul?

 

(2) Describe each of them.

 

 

THE SIX DRAVYAS

The Six dravyas (substances) ‑‑ the Panchastikay, the organization and order of the universe.

 

(l) This universe is a combination of jivas and inert substances. We have understood this point already. In that context, we discussed certain points about the jivadravya. Here we shall discuss some more points about the jivadravya.

 

(2) Pudgal dravya (Inert substances): Pudgal dravya is the name given to those inert substances which possess colour. smell, taste and touch. Of these one part consists of the pudgals of Karma. Just as dust easily settles down upon and sticks to the clothes of an oil‑seller, Karmas gather in the soul and stick to it on account of the stickiness of the jiva, its Kashayas (Passions) such as attachment and hatred and its physical mental and vocal actions. The jiva's body etc.  bring about in the jiva different kinds of emotional and intellectual propensities. In fact, even the Kashayas or passions of the jivas also result from the emergence of the Karmas of the earlier lives.  The jiva would have done even those Karmas under the impact of passions or Kashayas. This point becomes evident when we examine the Karmas, the Kashayas of our earlier life on the basis of the principles relating to the Kashayas (passions) and their causes. In this manner, the eternal cycle of Karmas causing Kashayas  (Passions) and Kashayas (passions) causing Karmas has been endlessly revolving.

 

No action can bear its fruit; no action can be performed in the absence of a determining cause. What was the state in the earliest times? We should examine the question whether the Kashayas (Passions) arise even in the absence of the effect of any Karmas of the earlier life and whether Karmas arose and clung to the soul in the absence of Kashayas. No ! Such a thing does not occur. It is not at all possible. In our earlier lives, we gathered Karmas in the presence of Kashayas  and then we were bound by Karmas in our earlier life. On account of the effect of that bondage, the Kashayas that caused it also existed. Neither of these could exist without a determinant cause. Therefore, the stream of those two causes has been flowing endlessly from times immemorial. This is called samsar.

 

The samsar has been going on from times immemorial.  The truth of this doctrine can be understood by the examples of the father and the son; the tree and the seed and the hen and the egg. That egg also emerged from some hen. In this manner, one equal stream has been flowing on from times immemorial.

 

The Karma pudgals binding the soul inspire Kashayas and the jiva under the influence of Kashayas gathers Karmas. A new body and senses etc. arise only as a result of their mutual cooperation and reaction. In the emergence of these things, apart from Karma other pudgals also function as causes. It will be discussed later which those pudgals are and how that reaction takes place. But the main and the fundamental activity takes place on account of the reactions between the jivas and the pudgals. This point must be clearly and correctly understood.  In the jiva and in the pudgals, new states and transformations keep taking place. This is called the working of the Universe.

 

(3) The Akash dravya (space) the jivas and the pudgals require space to exist. This question might have arisen in your mind. How can shunya (absolute nothingness) provide space to them. Some dravya is necessary for this. Dravya is  the name given to that entity which does something and which undergoes a change of quality. One may have the desire to get a very useful almirah. But it has not been brought; why? There is no place to keep it in the house. In other words, there is only a little space there which can provide a place for it.

 

The Akash (space) carries out the task of giving room. It possesses such qualities as oneness number and illimitable quantity and magnitude. It has such modified forms as Ghatakash (closed space) and Phatakash (open space). The akash possesses qualities and modifications; therefore, it is a dravya.

 

How big is space? Nobody has measured it and it does not possess any boundary or end. If it has a boundary or limit, naturally the question arises 'What exists beyond that boundary?' But actually it has no boundary. Space is without an end and t is boundless. If the jivas and pudgals could move about unimpeded in space, the universe as we perceive it today would have become non‑existent. It would have become disorderly and would have gone to fragments running helter‑ kelter but the actual condition is not this. The jivas and the inert substances can move about unimpeded only in some parts of this sky. Those parts of the sky in which such a movement is possible are called the lokakash. The remaining empty and vacant sky is called the alokakash.  Either jivas or inert substances do not exist in the alokakash.

 

(4) Dharmastikay: The jivas and the pudgals can move about only in the lokakash. This is determined and helped by the dravya called Dharmastikay. The fish can move about only in that part of a lake which has water in it. Therefore it is said that water helps the movement of the fish. Water does not push fish and make them move about. Yes. If the fish desire to move about water helps them to do so. Therefore because there is no water on the banks of the lake, the fish cannot move about in that part of the lake as they like. In the same manner, the Dharmastikay helps the movement of the jivas and the inert pudgals. Therefore, the jivas and the pudgals move about in the lokakash with its help. The Dharmastikay does not exist beyond the lokakash; therefore, in that area no movement is possible.  This word Dharma found in Dharmastikay is totally different from the Dharma which the sadhaka (one who endeavors to attain moksha) carries out. This point must be clearly borne in mind.

 

(5) Adharmastikay: Someone has to help a child to keep standing or to stand up. Someone has to help even a sick person to stand up. In the same manner the Adharmastikay helps the jivas and the pudgals to stand up and to keep standing and to remain firm. The nature of Adharmastikay is opposite to that of Dharmastikay. That is why, it is called Adharmastikay. Even this dravya pervades the lokakash. Therefore, the jivas and the pudgals can go only up to the limit of the lokakash and remain firm within it. As a result of this, the jivas that are freed from Karmas transcend and rise up and they exist in lokanth where they remain firm and stable.

 

(6) Kal dravya (Time): Time is different from these five dravyas. It enables the jiva to think of the new, the old, the very old, the present, the past and the extreme past conditions of the jivas and the pudgals. The substance is the same but yet it is called a new substance and an hour later on account of the emergence of another modified form, in comparison with it, the same substance is called an old one. In other words that which can be measured by means of a clock is time. Therefore, time which can make things old or new is calculated in terms of seconds, minutes, hours, days, years etc. or period, moment, day etc. These are the six dravyas:

 

l) The Jiva,

 

2) The Pudgals,

 

3) The Akash,

 

4) The Dharmastikay,

 

5) The Adharmastikay,

 

6) The time.

 

These six dravyas are together called the universe. In their original state, these 6 dravyas namely the jivas, the pudgals etc.  are stable and firm but on account of their mutual reaction, newer and newer reactions take place in them. The old ones perish.  New things emerge. In other words, from the reckoning of the jiva and the Karma, on the basis of their nature; or their natural propensities; new productions and destructions keep taking place.  These 6 dravyas in their original form are imperishable but transformations keep taking place in their forms or states. The working of the universe is nothing but the dravyas experiencing the power of production, destruction and duration and undergoing transformations in respect of their forms and states.

 

Question: Here of the six dravyas, the Dharmastikay has been  discussed first. What is the meaning of Astikay? What are  Astikays?

 

Answer: Asti means aspect, area or organ. Kaya means collection. So, Astikay is the name given to that dravya which is a collection of many pradeshas (aspects) . Just as though the dravya called Dharmastikay pervades the loka it is not complete but by certain of its aspects or organs, it helps the movement of the jivas or pudgals existing there. Therefore, in this matter, the amsha or the aspect becomes determined in respect of quantity.

 

The astikays are five in number: l) The jivastikay, 2) The pudgalastikay, 3) The akashastikay, 4) The dharmastikay, 5) The Adharmastikay. The amshas or the aspects of the pudgals are also various and different from one another. But the amshas of the others cannot be different from one another. Astikay is the name given to that entity which comprises amshas or pradeshas (aspects). At whatever moment we may think of it, time, present is perceptible only in the form of one duration. Its collection is not available. Therefore it is not astikay. From one point of view, time is a modified form of the dravyas like jivas. Therefore, it cannot be considered as an independent dravya. In this manner, the collection of the five astikays is the universe.

 

Questions:

 

(l) Describe the six dravyas.

 

(2) How is the Akash dravya?

 

(3) Which dravya can be illustrated with the help of the example of fish in water?

 

(4) What is the work of time?

 

(5) What is Astikay?

 

(6) Which are the various Astikays and what are their respective natures?

 

(7) What is the universe? How is it working?

 

(8) State how the Jivas freed from Karmas enter Lokant and remain there.

 

(9) How is the samsar without a beginning?

 

(10) Akash is nothing; but how is dravya?

 

                            

WHO IS THE CREATOR OF THE UNIVERSE? NOT GOD

No God or any divine power has created the universe and is ruling over it. The universe is working on account of the Jivas and the Karmas. The Jiva carries out the endeavors and the Karmas help the Jiva in carrying out these endeavours. If we do not believe in this doctrine and if we believe that God is the creator of this universe, many unanswerable questions arise, such as:

(l) What benefit does God get by being caught in this mighty dilemma?

(2) Does he create only certain things? 

(3) God is said to be merciful. If we believe that God is the creator of this universe, does not the question arise why he created the things that cause sorrow to Jivas?

(4) What is the physical form of God with which he carries out all this work?  How was that form created? By whom was it created? etc.

 

When we think of the answers that can be given to these questions, we get a peculiar image of God.

(l) If God carries out the task of creation and destruction without any purpose then it becomes a foolish game.

(2) If he carries out this work as a game, he has to be deemed a child.

(3) If he carries out all this work on account of his supreme grace he would have made all Jivas happy and he would have created things that would have given happiness to all.

(4) It has been said that God is the supreme judge and that he has created the things that cause sorrow and misery to punish Jivas for their offences. Now this question crops up. God who is capable of doing all this is considered to be omnipotent and merciful. When that is so why does he allow the Jivas to commit sins and crimes, and why does he punish them for those sins and crimes? If some policemen keep silently and passively witnessing a murder when it is being committed then those policemen will also be guilty. Can we say that God is an offender? Or should it be thought that he does not have the power to prevent Jivas from committing crimes and sins or that he is without kindness.

 

Apart from these, some other questions also crop up:

(l) If God is creating and ruling over this universe from where does he carry out these actions?

(2) If God has a physical form , who is the creator of this form? (3) If God is formless and bodiless how can a formless one create objects that possess forms?

 

The substance of all this argument is that God is not the creator of this universe. If God carries out all these things in accordance with the Karmas of Jivas, we have to discard the doctrine that God is the creator of the universe because the task of creation is carried out by Karmas. Huge mountains, mighty rivers etc., are created by Karmas. The entire organization of the universe is the result of the collection of the bodies of Jivas.  Karmas determine the forms of the various things and they are called mountains, trees, earth etc.

 

When the body of some Jiva is cut or wounded, the cut or the wound heals and closes up and again the body assumes its form. But this is not possible after life leaves the body. After the body is separated from life, its wounds do not heal and cover up. From this it becomes evident that only when there is life, with the help of Karmas, a new body or new parts are created.  Even if there may be such things as soil, manures, seeds, water etc. only after Jivas function there and only by their functioning can such things as sprouts, dark, red bodies, green leaves, roses, sweet fruits etc. assume their respective shapes and forms.

 

Questions:

 

(1) Why is it that God is not the creator of this universe?

 

(2) How does the creator of the universe become an offender?

 

(3) What is the proof of the existence of Jiva in a tree?

 

(4) What forces are carrying out the working of the universe?

 

 

DRAVYA (SUBSTANCES) GUN (QUALITIES) AND PARAY (MODIFICATIONS)

We have learnt that this universe is made up of six substances (dravyas), namely 1) Living beings (Jiva), 2)  Inert substances (pudgalstikay), 3) Space (akastikay), 4)  Dharmastikay, 5) Adharmastikay, and 6) Time (Kal).  Transformations keep taking place in the qualities and dravyas keep modifing from one form to others in this universe all the time. Dravya is that which has qualities; which has many kinds of potentialities and which can assume many modified forms and states. Only when dravyas exist in samsar (worldly existnace), can these qualities, modified forms, and power exist.

 

There is a difference between quality and a modified form.

Svabhavno Gun:           Qualities are those that exist along with the objects.

Karmabhavno Gun:       Modifications are those that keep changing gradually.

 

For example; we say gold is hard, yellow and that it glitters.  Yellowish, hardness and brightness are said to be the qualities of gold. While a necklace, a bracelet, or a ring made from it are the various modified forms of gold.

 

In the same manner, the soul has qualities and modifications.  The soul has knowledge, faith, fortitude and felicity. These are the qualities of the soul. The soul that exists in the body undergoes modifications gradually. One grows from a child to a boy; a boy to a young man; a young man to an adult; an adult to an old man. The cchildhood, adolescence youth, manhood and old age are various states or modifications.  They gradually keep changing.

 

From certain points of view, even qualities have their modifications. Knowledge is a quality but we acquire a knowledge of various things.  First, we acquire the knowledge of the sunrise; then we acquire a knowledge of the noon and at the end we acquire a knowledge of the sunset.  These are also called modifications.

 

The Jiva dravya has two kinds of qualities; Natural and Polarized. Knowledge, faith, fortitude, felicity, character etc.  are the natural qualities of the soul. False perception or illusion, attachments and hatred, passions etc.  are polarized qualities. In the same manner, there are different states of existence. The Jiva may be in the state of a householder or in the state of salvation. Even in the state of a householder, there are different states like, the human state, the heavenly state etc.  In the human state there are such states as childhood, adolescence, youth, old age etc. All these are modifications. The pudgals possess form, taste, smell, touch, shape, etc. and they do have different states of existence. Gold has such qualities as yellowish, weight, hardness etc, and it has such modified forms as various ornaments, a nugget, melted state, a necklace etc. In the same manner milk, curds and butter are modified forms.  The earth, water, fire, wood, stone, wind and metals, darkness, light, sound, shadow are the modified forms of pudgals (inert substances) .

 

The quality of the akash (space) is the power of immersion or absorption. On account of this reason, it provides other substances in it and gives them opportunity for their existence. The akash has such modified forms as Ghatakash  (little space in a pot) Phatakash (large space in cloth) Grihakash (large space in a house) or space in the house etc. When akash is bound within a certain limit as if in a pot that part of the space which is thus contained in some place is called ghatakash.  Let as say that a pot is broken in the house then that ghatakash is called "Grihakash".

 

The dharmastikay has such qualities as oneness, helping movement etc. Moreover, it has such modified forms as jiva‑dharmastikay and the pudgal‑dharmastikay. The jiva‑dharmastikay and the pudgal‑dharmastikay are modified forms. In the same manner, the adharmastikay has the qualities of oneness and of helping the staying power. The jiv‑adharmastikay and the pudgal‑adharmastikay are modified forms.

 

The tendency of time to make things old or new is its quality. The present time, the past time, the time of the sunrise, the noon, the time of childhood, the time of youth are modified forms. according to one opinion, time itself is a modified form.

 

Modifications are of two kinds: they are: (i) "Vanjanparyaya"  (modification in form) and (ii) "Arthaparyaya" (modifications in state or condition). A pot may have such forms as a large pot, a holy vessel, a pitcher etc. In the same manner, the jiva has vyanjanparyayas such as the jiva, the soul, the consciousness, the life etc.

 

'Arthaparyaya" means the modifications in state or condition. The ownership of a pot of a potter; the buyer owning it after it is sold, are examples. Compared to a pitcher a pot is large, compared to a drinking pot, a pot is larger, these are examples of modifications in state. Considered from another point of view modifications are of two kinds. They are: (1) Swaparyaya and (2) Paraparyaya. Swaparyaya means being absorbed in or limited to itself. The pot has clay in it. It is absorbed in that clay. It is absorbed totally in that clay. That is its self‑modification or swaparyaya. The pot does not belong to the rope. If it is made of a rope, that is an example of paraparyaya or extraneous modification. If the pot is in the house that is a case of self‑modification. If the pot is in a lake, that is a case of paraparyaya or extraneous modification.

 

Question: Paraparyaya or extraneous modification is for the other object. How can it be for the pot?

 

Answer: The Paraparyaya (the extraneous modification) is the Swaparyaya (self‑modification) for the other object; where‑ as, it is paraparyaya for the pot. When the swaparyaya is  always bound with the pot, then the paraparyaya also is permanently bound to the pot in a different manner. Just as the pot is always considered to be absorbed in clay, it is also said that the pot is not related to the rope and that it is not gold. What belongs to clay? The pot. What is not gold? The same pot. The existence of clay is connected with the pot. The nonexistence of gold is connected with the same pot. Whose step‑son is a step‑son? Actually, the step‑son is not the son of the man in question. But yet he is considered to be his step‑son. In the same manner, the paraparyaya is  considered to be that of the pot.

 

The Swaparyaya can occur in four ways.

 

Dravyaparyaya (modification caused by substance); Kshetraparyaya (modification caused by place); Kalaparyaya  (modification caused by time) and Bhavaparyaya (modification caused by quality).

 

(1)  Dravyaparyaya or modification of substance is brought about by the material out of which an article is made.

 

(2) Kalaparyaya or the modification of time. This is caused by the viewing of a substance through the medium of time. i.e. as past, present or future.

 

(3) Kshetraparyaya or the modification of place. This is caused by the place where an object is found.

 

(4) Bhavaparyaya or modification of quality. This is caused by the natural attributes of the substance.

 

For example, a thread on a cloth is dravyaparyaya. The cloth being in an almirah is an example of kshetraparyaya. A cloth being new or old is an example of kalaparyaya. Bhava‑paryaya  implies the cloth being white or delicate or costly or in the form of a coat or in the possession of some person. The dravya, the kshetra, the kala and the quality also are of two kinds: (l) substances belonging to ourselves; a place belonging to ourselves, a time belonging to ourselves and an attribute belonging to ourselves. (2) The substance belonging to others; the place belonging to others and the attribute belonging to others. The cloth mentioned above being worn or being kept in the almirah are examples of Swadravyaparyaya or examples of self‑modification. The same cloth being woven out of silk; being worn by somebody; being red; being blank; being cheap.  being in the form of a shirt; or being in the possession of some‑body are examples of Paradravyaparyaya  (extraneous modification) .

 

From this, one point becomes evident. The state of a thing is never independent or alone but it depends upon some other dravya or substance as its prop. The dravya or the substance is existent and so it assumes different states and becomes absorbed in those states. For this reason, even electric power and magnetic power etc. also depend upon pudgal dravyas  (inert substances). Therefore, the dravya or the original substance is ever‑existent; it is existent in all the three phases of time, namely, the past, the present and the future. Attributes and modifications constitute its nature to undergo transformations.

 

Just as the pudgal dravyas (inert substances) possess powers and potentialities, even the atmadravya or the soul possesses its own independent powers and potentialities. Because we do not turn towards our souls and contemplate on them, we cannot understand this vital truth about the soul. If not, what are, the highest level of scholarship, boundless and incomparable strength, extraordinary spiritual excellence, tremendous spiritual austerities and bewildering forgiveness? All these are the powers of the soul. Moreover, the soul has other potentialities like magical power, the power of acquiring knowledge, the power of flying through the sky, the power of attaining Kevaljnan (the highest level of knowledge) and the power of attaining salvation. The soul possesses all these incomparable suprasensual powers and potentialities.

 

 

     A SIMPLE TABULAR ILLUSTRATION OF THE ATTRIBUTES AND MODIFICATIONS OF THE SIX DRAVYAS

 

 

DRAVYA (SUBSTANCE)

GUNA (ATTRIBUTE)          

PARYAYA (MODIFICATIONS)

 

 

 

 

1

Jiva (the living being)

Natural qualities- character, knowledge happiness, energy etc.immigrant qualities-illusion, false preception, attachments hatred etc.     

The human state,the heavenly state chidhood,youth etc.

 

 

 

 

2

Pudgal (inert substance)      

Form, taste, smell, touch, shape, largeness smallness etc.            

Quality,ownership, related time, related place.

 

 

 

 

3

.Akash (space)    

The power of absorption power to give space.    

Bound space,space in the house.

 

 

 

 

4

Dharmastikay

Helping movement.      

Living dharmastikay;  inert dharmastikay.

 

 

 

 

5

Adharmastikay

Helping stability or staying power.

Conscious Adharmastikay, inert Adharmastikay.

 

 

 

 

6

Kal (time)

the The activity of making things new or old.      

 THe present time, past time,chilhood, adolescence,etc.

 

 

 

 

 

 

Questions:

 

(l) What is the difference between an attribute and a modifications?  How is an attribute a modification also?

 

(2) Give an account of the attributes and modifications of the six dravyas (substances).

 

(3) What is the significance of the extraordinary power of production, destruction and duration? How do these inspire detachment?

 

(4) How does the same substance possess the two kinds of modification; namely, self‑modification and extraneous modification?

 

(5) Explain self‑modification and extraneous modification in terms of substance, place, time and attribute.

 

 

THE NINE PRINCIPLES (NAVTATVA)

We have already learned in an earlier part of this book that this universe is made up of a collection of conscious objects and inert objects. Therefore, there are only two fundamental or main tatvas or entities namely, the conscious objects and the inert objects, but this knowledge by itself is not enough but intellectual curiosity impels us to know what we should do in our state of human existence. What benefits do we attain by carrying out certain actions? What actions should we perform?  Why do calamities occur in our life though we do not want them and though we always endeavour to prevent them from occurring? Sometimes, eventhough we do not put forth earnest endeavours, we get comforts and amenities in abundance, why?  In order to satisfy this intellectual curiosity and also to carry out endeavours to attain spiritual elevation, it is absolutely necessary to understand the nine principles and their organization, We can understand these nine principles with the help of an example. Let us say that there is a lake. It contains pure and polluted water but through some passages some rubbish from outside gets into it. This rubbish is of two kinds: some rubbish has a fine color and some rubbish has a dirty color.

 

If we should prevent the pure water in the lake from being polluted by the rubbish, we should completely block the passages through which the rubbish flows into it. In other words, we should block the canals and then we should by means of chemicals purify the water that has been already polluted by the rubbish that has flown into it. In this manner, if we prevent the external rubbish from flowing into the lake and if we purify that water in the lake by removing the rubbish that has already flown into it, the water in the lake becomes absolutely pure.

 

(1) The Jivatatva (The conscious principle):

Our soul also is like a lake. Just as the lake has pure and pellucid water, the soul has infinite knowledge, boundless faith, limitless spiritual excellence and character and endless, ineffable felicity but through such canals as attachment,hatred, passion, illusion, etc. the rubbish of Karmas flows into the lake of our soul. On account of this, the tremendous purity of the soul, its infinite knowledge, felicity etc.  have been polluted.

 

(2) The Ajivatatva (The inert objects):

This rubbish of Karmas is inert and lifeless. The rubbish of Karmas is of two kinds. Some part of it has a fine colour and the other part of it has a dirty colour. (In the ajiva‑tatva  there are countless dravyas other than this Karma‑dravya) .

 

(3) The Punyatatva (The principle of merit).

This is rubbish which is partially good and which has a fine colour,

 

(4) The Paptatva (The principle of sin):

This is rubbish which is absolutely bad and has a disgusting colour.

 

(5) The Asravatatva (The principle of influx):

The Asravatatva is the name given to the passage through which the two kinds of rubbish mentioned above enter the soul. Asrav means flow. It is the passage through which the rubbish of Karmas enters the lake of the soul.

 

(6) The Samvartatva (The principle of blocking the passage):

Samvaran actually means checking or blocking. The samvartatva  is the method by means of which we can cheek the rubbish of Karmas from passing into the lake of the soul. Blocking the passages of ashrav and placing lids against them is samvar.

 

(7) The Bandha Tatva (The principle of bondage):

The Karmas that flow into the lake of the soul through various passages and become united in the pure and pellucid waters of the soul become assimilated into the soul.  Bandha  or bondage is the name given to the process of the Karmas  becoming assimilated into the soul and absorbed in it. Prakriti (Nature), Sthithi (condition), Kala (time).

 

Ras and Pradesh (degree and quantity) are determined.  They are called Prakriti Bandha, Sthithi Bandha, Kala Bandha and Pradesh Bandha.

 

(8) The Nirjara Tatva (The principle of annihilation):

Nirjara means destroying Karmas. The rubbish in the soul has to be eradicated and the soul has to be cleansed.  Just as we purify the impure water in a lake by means of chemicals, we have to cleanse the soul and purify it by means of Tapas or austerities. As the various Karmas get destroyed, to that extent the water in the soul comprising knowledge etc. gets purified.

 

(9) The Moksha Tatva ( The principle of salvation):

When all the passages through which the rubbish comes into the soul have been fully blocked and when all the impurities have been fully removed, the water becomes pure and pellucid again. In the same manner, when all the impurities in the lake of the soul have been completely removed, when all the Karmas have been completely destroyed, then the infinite knowledge, boundless faith, boundless purity, endless and ineffable felicity manifest themselves. When all the bondages of Karma have been completely broken and cut off, the Jiva  attains its natural form. Moksha is the totally natural form of the liberated soul, totally released from the bondages of Karmas, the body, the senses etc.

 

After we have learned properly this section relating to the Nav Tatvas or the nine principles, we realize clearly what is fit to be learned and known, what action is fit to be done, and what things are to be discarded. We will be able to see the sure way to attain spiritual development and elevation.

 

(1) Of these nine principles the jivatatva and the ajivatatva  are fit to be known. We should endeavour to understand them.

 

(2) Sin, inauspicious asrav (influx) and bondage are condemnable and are fit to be discarded.

 

(3) Merit (punya), auspicious asrav (influx) Samvar (blocking the influx) Nirjara (destroying Karmas) and Moksha  (salvation) are beneficial and we should carry out endeavours relating to them,

 

We have to believe in this theory to attain samyagdarshan or the right faith. In other words, we should adopt an attitude towards each tatva which will be in consonance with its nature.  The jiva and the ajiva are the two tatvas or principles that are to be known. We must realize this point well and we should pursue that knowledge without attachments or hatred and with a feeling of neutrality or indifference. The three tatvas or principles of sin, etc, are condemnable and should be discarded; therefore we should not take any interest in them.  The four principles of merit (punya) etc. are beneficial. Of these, the moksha tatva has to be attained finally; and the other three help us to destroy Karmas.  Therefore) they should be accepted and practised in life. We should have a liking for them and we should be cautious in respect of them; and we should use all our power for the exercise of these principles.

 

These nine principles were expounded by the omniscient one who had attained an absolute victory over the inner enemies. Therefore, they are called the Jain tatvas. Vitrag means one who has no attachment of any kind for anything. If there is attachment, there appears hatred also. One who attains a victory over the attachments and hatred is a Vitrag. The Vitrag  becomes an omniscient one. The omniscient one means one who sees and knows all aspects and attributes of the universe and time. There is no reason why one who is a Vitrag and omniscient should speak falsehood. Falsehood is uttered on account of attachments, hatred, fear, fun, ignorance and infatuation. The Vitrag who is omniscient is absolutely free from all these things.  He would have attained a victory over all these derogations.  Therefore, what has been expounded by the Lord Vitrag is true.  Even the exposition of these nine principles has been made by him This is cent per cent true. Having such a faith is righteousness.

 

 

A SIMPLE AND BRIEF ACCOUNT OF THE NINE PRINCIPLES:

 

(1) The Jiva (The conscious principle):

 

This dravya has consciousness, features and qualities like knowledge.

 

(2) The Ajiva (The inert substance):

 

Dravyas like Pudgals (inert substances) Akasha (space) etc. which do not possess consciousness.

 

(3) The Principle of Punya (Merit):

 

This is the auspicious Karma Pudgal by means of which we attain the Satavedaniya and the Yashnam Karma which we desire.

 

(4) The Principle of Pap (Sin):

 

This is the inauspicious Karma Pudgal by means of which we get undesirable things like Ashatavedaniya and the Apayashnama Karma etc.

 

(5) The Asrav (The principle of influx):

 

This is the passage through which Karmas enter the soul. Wrong belief, sensual cravings, non‑refrainment, passions, yoga, (activities of body, mind and voice) etc.

 

(6) The Samvar Tatva (The principle of blocking or checking an influx):

 

This principle checks the influx of Karmas into the soul. For example, righteousness; forgiveness, lofty and noble reflections, vows, austerities, samayik and character etc.

 

(7) Bandha (The principle of bondage):

 

This is the process by means of which Karmas become absorbed and assimilated into the soul like water mixing with milk. The fixed nature of Karmas such as condition, time, the wild and mild experiences of degree, material, quantity, pradesh  (quantity) etc.

 

(8) The Nirjara (The principle of destroying Karmas):

The various external austerities etc. like fasting, renouncing attachment for taste, kayaklesh (physical exercise) and the various internal austerities like atonement, politeness, service, scriptural studies, meditation etc., constitute the Nirjaratatva.

 

(9) Moksha: The total liberation of the soul from Karmas and the manifestation in it of its infinite knowledge, endless and boundless felicity etc.

 

Questions:

 

(1) What advantages do we get from the nine principles (Navtatvas)? Explain clearly the nature of each tatva.

 

(2) Explain the nine principles by comparing the jiva to a lake.

 

(3) What is meant by the expressions:

 

(i) Fit to be known; (ii) Fit to be condemned;

 

(iii) Beneficial; (with reference to the nine principles.)

 

 

THE ORIGINAL AND THE DISTORTED FORMS OF THE JIVA

It cannot be said that the jiva and the inert substances possess the same nature. If their natures are the same or identical why cannot the jiva become an inert substance and an inert substance a jiva? We have to recognize that the nature of the two are different from each other. The jiva in its original form possesses infinite knowledge. Its nature of possessing knowledge distinguishes it from inert substances. If knowledge is not the nature of the jiva then no other external entity has the power to make knowledge appear in it. If knowledge is an aspect of the nature of the jivas then the point to be examined is whether there is any limit to this knowledge. Does it understand only certain things fit to be known and certain things fit to be condemned or whether it should understand all things that are fit to be known and all things that are to be discarded. Knowledge cannot be said to have any limits. The reason is there is no one who can measure knowledge and find out its limits. It is neither more nor less. Just as a mirror reflects the image of anything which is placed before it, knowledge of all things present in the universe can be attained by the jiva but a light that is covered with a wicker‑basket having holes, can throw light only on as many objects as can be brightened by the light emerging through the hole. In the same manner, the light of knowledge emerging from the cover of Karmas in the soul falls only on some objects and only they can be known. The jiva can know only those things when the cover of Karmas is completely removed and then all things that are fit to be known will show themselves. The jiva can know thus the jivas and the inert substances which are fit to be known in the past, in the present and in the future.

 

The soul in its original form possesses the following attributes

(1) Infinite knowledge

(2) boundless faith

(3) endless and ineffable felicity

(4) permanent right faith and indestructible character or Vitaragata

(5) the qualities of imperishability, immortality and not growing old

(6) formlessness

(7) Agurulaguta or neither lightness nor heaviness

(8) endless energy.

 

These eight radiances are present in the jiva which is like a great gem or the sun; but just as the sun becomes enveloped in clouds and just as a precious stone can become covered with earth, the jiva is enveloped in these 8 kinds of Karma  pudgals.  Therefore its natural form does not show itself. On the contrary, on account of the effect of each Karma its distorted form shows itself. For example, on account of the effect of Jnanavaran Karma ignorance appears. On account of the effect of Darshanavaran Karma, the power of seeing grows less. Similarly, deafness or sleep appears. The eight Karmas  produce different kinds of distortions. This can be known from the picture of the sun enveloped by clouds, The qualities like knowledge are present in the soul in their absolute perfection.  We have learned earlier in this book the nature of the Jnanavaran and the Darshanavaran Karmas.  Now, we shall discuss the Vedaniyakarma. On account of the Vedaniyakarma, the natural qualities of the soul such as independence and felicity get suppressed and paralyzed and is filled with such evils as artificiality, dependence, instability, Sata (ease) and Asata (uneasiness). On account of the effect of the Mohaniya Karma evils like wrong belief, attachment, hatred, non‑observance of vows, fun, lust, anger etc. appear. On account of the effect of the Ayushyakarma the jiva has to experience birth and death. On account of the Namkarma, the jiva though it is formless assumes a form because it assumes a body. In this, there appear the senses, movement, fame, disgrace, prosperity, misery, immovability etc. On account of the effect of the gotrakarma, the jiva  attains birth in a low and high family. On account of the Antrayakarma, miserliness, poverty, dependence and weakness appear.

 

In this manner though the original nature of the jiva is  characterized by excellence, purity, inconceivable sublimity and uniqueness, on account of the bondage of Karmas, it becomes low, impure and distorted. As it has been said already, this distortion of the soul did not begin at any particular moment of time but according to the principle of cause and effect, it has been so from times immemorial. As the old Karmas grow ripe they keep causing these distortions and Karma becomes completely assimilated into the soul. But the Karmas of the later phase become ripe and show their effects. In this manner, the stream of distortions keeps surging and flowing endlessly. New Karmas appear and they in course of time acquire ripeness and produce distortions in the soul. In this manner, the stream of samsar has been flowing from times immemorial. If the Asrava or the passage by which Karmas flow into the soul is blocked and if we have exercised the samvar or the action of checking the influx of Karmas, new Karmas are prevented from entering the soul and old Karmas get destroyed by means of austerities.  In this manner, some day the jiva becomes totally liberated from all Karmas and attains moksha and its natural qualities like infinite knowledge appear in their original form. On account of the blocking of all asravas, the Karmas do not bind the soul and the samvar. The cycle of birth and death comes to an end.

 

Questions:

 

(1) Why is it that the tatvas expounded by the omniscients are true?

 

(2) Why is it that knowledge is not an immigrant quality of the soul?

 

(3) How can knowledge be measured? How can one attain omniscience?

 

(4) Explain the original and the distorted forms of the soul with the example of the sun and clouds.

 

(5) Why is it that the jivas in moksha do not experience fame and disgrace; honour and dishonour; hunger and thirst?

 

(6) How are fame and disgrace etc. brought about?

 

 

 

THE KINDS AMONG JIVAS

The jivas in this universe are of two kinds: (1) The liberated ones and (2) Those in Samsar or the bound ones. In this context, liberated means liberated from the eight kinds of Karmas. Those who are in Samsar keep wandering in different directions or states of existence, in different bodies in different pudgals and with different attributes on account of the bondage of Karma. The jivas in Samsar range from the Ekendriya (those with only one sense) to Panchendriya (those with five senses).  Of these jivas those that possess only one sense namely the sense of touch are called Stavar (stationary) jivas. The jivas with two senses or three senses are called the Tras (moving) jivas. The calculation of the senses should be considered as equal to the calculation from the chin to the ears on our faces.  The Ekendriya jivas (those with one sense) possess only the sense of touch. The Dwindriya jivas (those with two senses) possess the senses of touch and taste. The Trindriya jivas (those with three senses) possess the sense of smell in addition those two. The Chaturindriya jivas (those with four senses) possess the sense of seeing in addition to those four and the Panchendriya jivas (those with five senses) possess the sense of hearing in addition to those four. Thus the jivas, in the Samsar are of five kinds: (1) those with one sense; (2) those with two senses; (3) those with three senses; (4) those with four senses and (5) those with five senses. Of these the Ekendriya jivas are stationary.  Whatever calamity may occur to them they cannot of their own volition, move and get away. Such jivas possess only the sense of touch. In other words, they possess a body. They do not possess the other senses and do not possess such organs as legs and hands. Their bodies are in the form of water, air, fire or vegetation.

 

Those jivas that are in the form of the earth are called the Prithvikay jivas.

 

Those jivas that are in the form of water are called Apkay  jivas.

 

Those jivas that are in the form of fire are called Tejaskay  jivas.

 

Those jivas that are in the form of air are called the Vayukay jivas.

 

Those jivas that are in the form of vegetation are called the Vanaspathikay jivas.

 

Thus stationary jivas are of 5 kinds. We should bear in mind the point that the creatures that live in water are different from water. Water is the body of a jiva different from them. The jivas that assume the form of water and live in that form are called the apkay jivas. Even the extremely small and minute particles of water are the bodies of jivas. When those countless particles come together we see them in the form of a drop. In the same manner, countless particles embodying jivas make up the Prithvikay, the Tejaskay, the Vayukay and the extremely small particles of the Vanaspathikay. The particles of vegetation are called Nigodhs.

 

Nigodh means that kind of body which contains countless jivas  in itself. So, this jiva is called an ordinary Vanaspathikay  or an Ananthkay (a body containing countless jivas).

 

Of the fourteen Rajloks, seven are above and seven are below the middle region. It is called Samabhuthala (the level world). The area called middle region is 900 yojanas below and 900 yojanas above, the extremes. There are seven Rajloks  above the middle region. That area is called the upper world (Urdhvalok). There are seven Rajloks below the middle region. That area is called the Adholak or the Nether world.

 

      A TABLE SHOWING THE FIVE KINDS OF STATIONARY JIVAS

‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑------------------------------‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑ PRITHVIKAY     APKAY             TEJASKAY    VAYUKAY   VANASPATHIKAY

                                                                                                Particular     Common

‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑------------------------------------------‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑ Clay          Well            Fire                  Air                   Tree              Root

Salt                       River           Flame               Wind                Grain            Onion

Thorn                    Lake           Light                 Weather           Seed             Garlic

Stone                   Waterfall      Lightning           Cyclone            Leaf             Green ginger

LimeStone            Rainwater     Brightness         Whirlwind         Flower         Green turmeric

Iron,gold              Rain             Sparks                                                 Fruit             Carrot

metals                   Mist             Cinders                                    Bark             Green fungus

Mercury               Fog                

Coral                    Dew               

Gem                     Ice                            

Spatika

crystal

Mercury

Phatakadi

Collyrium

 

‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑

           A TABLE OF THE JIVAS OF TWO SENSES ETC.

-------------------------------‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑ DWINDRIYA                     THRINDRIYA               CHATURINDRIYA   PANCHENDRYA

(JIVAS OF                     (JIVAS OF               (JIVAS OF                  (JIVAS OF                 

TWO SENSES)              THREE SENSES)     FOUR SENSES)         FIVE SENSES)

‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑

Leech,earthworm           Worms, ant,                Fly,bee mosquito,         1.Hell beings

worms in the stomach, worms in rotten  gnat,locust, scorpion     2.Animals, birds           

articles,                                     3.Human beings

conch, cowrie, spider, bedbug spider,bee                    4.Heavenly beings

worms in wood,            canker, white ant,                     

weevil etc.,                   louse, centipede                                               

minute water                

creatures

 

 

 

 

 

ALL THE JIVAS FROM EKENDRIYA (POSSESSING ONE SENSE) TO CHATURINDRIYA (POSSESSING FOUR SENSES) ARE CONSIDERED TIRYANCH (THE REALM OF ANIMALS, BIRDS ETC.)  THE FOLLOWING TABLE SHOWS THE FOUR KINDS OF JIVAS POSSESSING FIVE SENSES‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑ Inhabitants  Tiryanch (birds, animals etc.) Human beings

of hell

‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑ ‑Inhabitants    1       2     |   3     |Living in

of hell live  Aquatic Terrestrial| Aerial  |Karamabhoomi

in the seven  ‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑          |(mainly working) prithvis    |Fish     |Lizard  |Sparrow    |

mentioned in|Crocodile|Mongoose|Crow       |Living in

descending            |Python  |Parrot and |Akarmabhumi

order.                |Serpents|other birds|(no work).

                      |Animals in|Bats and |Living in

Ratnaprabha           |forrests  |Vampires |Antardweep

 (gemlike             |and cities          |(Interior of

 stones)              |(which move         |an Island)

                      |on their

Sarkarprabha          |chests)

(small pieces

 of stones)

 

Valukaprabha

(sand)

 

Pankaprabha

 (mud)

 

Dhumaprabha

 (smoke)

 

Tamahprabha

 (Darkness)

 

Mahatmahaprabha

 (extreme

   darkness)

 

 

 

 

 

‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑ Heavenly beings

‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑ (1) Bhavanapathi

                (under the earth)

 

            (2)  Vyantar (Ghosts)

 

            (3)  Jyothishas

                 (Bright ones)

 

            (4)  vaimanika (Divine Airship)

 

            (1)  In the nether world

            (2)  In the lower level

 

            (3)  The sun, the moon etc.

 

            (4) 12 heavenly worlds in the middle world.

 

            (5)  9 in heavenly world.

 

            (6)  9 graiveyaka (upper)

 

            (7)  5 Antharaviman these are in the topmost world.

 

 

 

Questions:

 

(1) What are Samsari jivas? Explain the kinds among the Samsari Jivas.

 

(2) What are Apkay and Nigodh? What is the number of jivas  in them?

 

(3) What sense organs do these jivas possess? To what state of existence do the following jivas belong dew, gem, bed‑bug, locust, earthworm, scorpion and lizard?

 

(4) Describe the extent of the three lokas or worlds.

 

(5) Mention two different types of Panchendriya tiryanch.

 

 

 

 

 

SOME SPECIAL POINTS ABOUT THE BIRTH AND EXISTENCE OF THE JIVAS

Paryapti (power), Pran (life), Sthithi or Avagahana  (height), Kayasthithi (existence in the body), Yoga (psycho physical activities), the Upayoga (the power of knowledge), Leshya (mental states), are the special attributes of the jiva.  The inert substance does not possess any such specialities.

 

Paryapti means powers. They are food, body, sense‑organs, respiration, language and mind.

 

When the determined age or duration (Ayu) of one Janma of a jiva is over, it leaves the body of that janma; it acquires a new janma in accordance witj previously determined Ayushya (duration) and Gati (state of existance).  As soon as being born in that state, it consumes the pudgals of food, in the form of food. By this method, the power of food (Ahar Paryapti) appears in it.  See !  As soon as a jiva is born, the first thing it does is to consume food.  Eating food becomes a habit. How is that habit? The jiva brings into this world along with its Karma Sharir (the body determined by its Karmas) another subtle body called the Tejas Sharir  (the subtle body made up of fire).  By means of the power of that subtle body, the jiva digests food, and creates the body of this janma with blood etc. From this, radiant pudgals  emerge and form the sense‑organs. On account of this, the jiva gradually attains the power of the body and the power of the senses. The activities of consuming food, developing the body, forming and strengthening the sense‑organs go on during every moment.  The body is formed in the duration called the Antarmuhurt the phase of time between two ghadis (a period of 48 minutes).  Then the jiva receives the pudqals of respiration and acquires the power of respiration.

 

This is the case with the Ekendriya jivas (the jiva  possessing only one sense). That means it has only four kinds of power.  Because the Dwindriya jivas possess the sense of taste; they, receiving the pudgals of language, show the power of transmuting them into language. Samjni Panchendriya  jivas (those with five senses) display the power of receiving the pudgals of the mind and of transmuting them into the form of the mind.  In this manner, out of pudgals, the six powers, namely, food, body, senses, respiration, language and mind are produced.  The Paryapta jiva (the jiva with potentialities) by the power of its Paryapt Nama Karma,  produces all powers, and abilities, that are fit to it. The Aparyapta jivas are those that fall a victim to time (death) even before, their abilities or powers are fully formed. The Paryapt jivas are those that after their birth throughout their lives, by virtue of their powers, consume food and transmute it and attain development.

 

PRAN (Life):

 

The Pran (or life) present in the jiva is of ten kinds. The five sense‑organs, three yogas (the manoyog, the vachanyog  and the kayayog, the mental, the physical and the vocal powers) respiration and ayushya or life‑span. Pranas are ten in number.  But every jiva does not possess ten pranas. For instance, the Ekendriya jivas possess only four pranas:

 

(1) The sense of touch (2) Respiration (3) Kayayog or body (4) Ayushya (life‑span),

 

The Dwindriya jivas possess six pranas. They have in addition to the four mentioned above, the sense of taste, and the power of articulation, The Trindriya has sense of smell in addition to those; and so it has seven pranas.  The Chaturindriya has the sense of seeing and so it has eight pranas. The Panchendriya has the sense of hearing and so it has nine pranas and if it has mind also, it has ten pranas.

 

The Panchendriya jivas that do not possess a mind are called Asamjni jivas, and those that have a mind are called the Samjni jivas. In this manner, the Samjni jivas possess ten pranas. Samjni means those that can know or thinking beings. They can think of the cause and effect of the first and the later phases. The heavenly beings and the inhabitants of hell after attaining mind become Samjni jivas but there are such jivas among human beings and animals etc. as do not have a

mind. Therefore they are classified into Samjni (Sentient) and Asamjni (non‑sentient).

 

From the point of view of the purpose of the birth of jivas,  there are 84 lakh yonis (forms of life). Yoni means the place or the organ where the jiva is born.  The jivas are said to belong to one yoni if they possess common pudgals of form, taste, smell and touch. The yonis of the Prithvikaya jivas etc. are as mentioned below.

 

THE SPECIALTIES OF BIRTH AND LIFE OF JIVAS

 

The Prithvika jivas possess              7 lakh yonis

The Apkay possess                         7

The Tejaskay possess                      7

The Vayukay jivas possess                 7

The special Vanaspathikay possess         10

The Sadharan jivas possess                14

(Sadharan means one body having

countless jivas)

The Dwindriya possess                     2

The Thrindriya possess                    2

The Chaturindriya possess                 2

The Panchendriya (Triyanch) possess       4

The Panchendriya (Dev) possess            4

The Panchendriya (Naraki jivas) possess   4

The Panchendriya (Human beings) possess   14

 

                                          84 lakh yonis

 

* STHITHI: The span of the life of jiuas is called Sthithi.

 

* AVAGAHAN: The dimensions (or size) of the body are called Avagahan (these two have been fully described in Jiva Vichar  and Brihat Sangrahini (scriptural works).

 

 

* KAYASTHITHI: How many times does the jiva die; and how many does it take birth in the same physical farm (body)? The answer to this question is: The Sthavar (stationary) anantkay  jiva has the maximum, the highest kayasthithi (existence in a body) for countless utsarpini and avasarpini durations (anantkai). The other sthavarkay jivas exist for countless utsarpini and avasarpini durations (anantkai). The dwindriya, the thrindriya and the chaturindriya jivas exist for counted number of years; Human beings and tiryanch jivas  (animals etc.) exist for 7 or 8 janmas. The heavenly beings and the inhabitants of hell cannot be reborn as heavenly beings or inhabitants of hell at once after their death. Therefore, their kayasthithi is limited to one janma.

 

* YOGA AND UPAYOGA: The jiva has yoga and upayoga.  Here, yoga means the propensity resulting from the body, voice and mind with the help of Virya or the soul's energy.  Upayoga  means the capacity to acquire knowledge and facts.  These two points will be discussed later.

 

* LESHYA: The jiva has six leshyas. Leshya is the effect that appears in the soul by the various colours that are latent in Karmayog (the bondage of Karma or the psycho‑physical vibrations). Just as in the case of painting, colour is made to remain firm on account of the sticky substances like gum  the leshyas make the bondage of Karmas firm; and make it remain for a long time. Sorrow increases on account of the inauspicious leshyas; and on account of the auspicious leshyas, felicity increases. There is an example which illustrates the six kinds of leshyas.

 

Six men lost their way; and went into a thick forest. All of them felt hungry there. They happened to see a big jambolan tree. On seeing it, each of them gave expression to his thoughts.

 

(1) Krishna Leshya (Black state)

The first one said: "Let us uproot the tree and throw it on the ground. Then we can easily and happily eat the fruits".

 

(2) The Nil Leshya (Blue)

The second one said: "Where is the need for uprooting the tree? We shall pull down all its big branches and eat the fruits".

 

(3) Kabatar (Ash colour)

The third one said: "We shall pull down only those branches on which there are fruits and eat the fruits".

 

(4) Tejo Leshya (Red)

The fourth one said:  "Let us pluck only the bunches of fruits and eat them".

 

(5) Padma Leshya (Yellow)

The fifth one said:  "Let us pluck only the fruits and eat them".

 

(6) Shukla Leshya (Pure white)

The sixth one said: "Let us eat only those fruits that have fallen on the ground".

 

From this conversation, we can understand the nature of the leshyas. The first three, namely, Black, Blue and Brown are inauspicious; and the latter three; the Padma, Tejo and Shukla are auSPicious.

 

Questions:

 

(1) What are pranas and paryapthis?

 

(2) Explain the nature and activity of paryapthi.

 

(3) Explain the following terms ‑‑ Yoni, Avagahana, Kaya‑ sthithi, Yoga, Upayoga.

 

(4) Explain the nature of 6 leshyas with the help of the example of the Jambolan tree.

 

 

THE PUDGALS  (INERT SUBSTANCES)

Asrav means the existence in the jiva of such evils as wrong faith, vowlessness, passions like anger, and bondage, yoga of the mind, body and voice. Asrav is caused by the clinging of karmas to the soul. Those karmas are inert substances. There are mainly eight useful classifications of pudgals. It is on account of the eighth class that the bondage of karma results. Here is an account of the eight combinations.

 

We have already learned that the Prithvi (clay, stone etc.), water, fire, air, vegetation etc. are the bodies assumed by the respective jivas. When the jiva dies, it discards the pudgals of which its body is made. Actually, this body becomes lifeless, devoid of consciousness and the intellect. These pudgals again become transformed into living, conscious and sentient forms if jivas receive them and become transformed into the forms they like, or in pieces. If the jiva discards them again, again they become lifeless, devoid of consciousness and intellect. This kind of activity has been going on from times immemorial. The jiva takes up pudgals and gives them the shape of a body; later (in the next life) discarding this body, assumes another body made up of other pudgals.

 

* THE PARAMANU: (The invisible atoms):

 

Anu or Paramanu is the name given to the minutest, indivisible particle of matter. If two atoms combine they form a skanda of two atoms. If three atoms combine, they form a skanda of three atoms. If four combine, they form a skanda of four atoms.  In this manner if a certain number of atoms combine, they form a skanda with that number of atoms. If innumerable atoms combine a skanda of innumerable atoms and pradeshas is formed and if infinite number combine, a skanda  of infinite atoms and infinite pradeshas appears. The skanda  made up of infinite, determined subtle atoms as visualized by the omniscient one is called Vyavaharik Paramanu. According to modern science the atom can be divided. This point authenticates the truth mentioned above. In other words, the actual atom is absolute and indivisible. Therefore, the present day atom should be considered to be the Vyavaharik  atom or the practical atom. The electrons and neutrons that result from the breaking of the atoms are also Vyavaharik  atoms or practical atoms. Actually, the atoms are invisible to the physical eye. Therefore, probably it is proper to describe the present day atoms as Skandas.

 

AAT VARGANAS (The eight combinations):

 

The Skanda dal or the material made up of infinite Vyavaharik paramanus are useful to the jiva. There are eight Skandas of this kind.

 

(1) AUDARIK VARGANA (This is gross matter).

 

(2) VAIKRIYA VARGANA (The aggregates of matter).

 

(3) AHARAK VARGANA (The aggregate of matter which can form the body by means of yog‑shakti, supernatural power).

 

(4) THAIJAS VARGANA (The aggregate of matter formed out of energy).

 

(5) BHASHA VARGANA (The aggregate of matter helping speech).

 

(6) SHWASOCHWASA VARGANA (The aggregate of matter helping respiration).

 

(7) MANAS VARGANA (The aggregate of matter forming the mind).

 

(8) KARMANA VARGANA (The aggregate of matter formed out of minute particles causing the formation of Karmas).

 

These Skandhas are called Varganas or combinations. Later, these varganas exert influence on more and more atoms; and like a bundle of wool spun into yarn, by a machine, they become more and more subtle in form. For instance, compared to the audarik skandha, the Vaikriya is subtle; and compared to Vaikriya, the aharak is subtler. Thus the last one, namely, the Karman Skandha is the subtlest of all. The reason for this is in the nature of the pudgals that make up that skandha.

 

 

The functions of these varganas are as follows:

 

(1) The bodies of the jivas from Ekendriya to Panchendriya  Tiryanch are made up of the Audarik vargana.

 

(2) The bodies of heavenly beings and the inhabitants of hell are made up of the Vaikriya vargana.

 

(3) A great muni masters the shastras and with his special powers, in order to seek a clarification for his doubts, he sends to the Samawasaran of the Tirthankar, a subtle body of the length of a hand (a foot) to have a darshan of the Tirthankar and to seek clarifications from him. This body of the length of one hand forms the Aharak vargana and this is called Aharak body.

 

(4) From times immemorial like the collection of Karmas,  there is another subtle body called the Tejassharir attached to the jiva. This body is formed out of the Taijaswargana.  From this body, the Tejas pudgals spread out. The skandas of new Tejas pudgals come together but the collection of skandas  remain stationary in a large quantity. On account of this Tejasharir there is heat in the body and with it the jiva  consumes and digests food.

 

(5) The language that we speak and our utterances are formed out of the pudqals of the Bhashavargana.

 

(6) From the Shwasochvasvargana, the jiva receives pudgals  which are subtler than sound. That is why, they can be gathered into the vacuum of an electric bulb where they live the life of the Agnikay. It should be remembered that weather or wind is Vayuka jiva; is made up of Audarik pudgals.  Compared to it Shwasochavas pudgals are subtler.  Yes, we require for our existence air as well as food and water but all jivas do not have that necessity. For instance fish and crocodiles do not need it.

 

(7) Just as the pudgals of the Bhashavargana help us to speak, for thinking, the pudgals of Manovargana help us. The Manovargana pudgals relating to new thoughts connect them with new sounds and their pronunciation. When these assume the form of mind we exercise the power of thinking.

 

 

(8) The eighth one is Karmanavargana. The jiva is subjected to such asravs as Mityatva or false belief and these Karmana  pudgals become bound with the jivas and become Karmas.

 

Apart from these 8 varganas, there are others which are extremely subtler than these such as Pratyek Vargana, Badar  Vargana etc. Moreover there are the pudgals of the Achitta  Mahaskand Vargana but these are not useful to the jiva. They are not such as can be used like food etc. Only those 8 Varganas are useful to the jiva. Light, radiance, darkness and shadow contain all the Audarik pudgals. These may undergo modifications. For instance the pudgals of light may become transformed into the pudgals of darkness. The pudgals of shadow appear in various colours from the gross bodies, in accordance with their nature. Such colours can be seen in the form of shadows on white paper or cloth through a microscope. These pudgals of shadow are gathered on the photographic plate and the picture becomes visible on the plate.

 

The seeds that are sown on the earth according to their karmas gather pudgals from the earth or the sky as their food.  From this, the sprout, the shoot, leaves, flowers etc. arise. All these things differ from the earth, manure and water in colour, taste, smell and touch. From this, it is evident that without an independent jivdravya and the power of Karmas, this kind of organised, specialised creation is not possible. We should bear in mind here the fact that while the tree has the main life every leaf has a separate life of its own.

 

Questions:

 

(1) What is the meaning of Vargana? Mention and explain the way in which the eight Varganas  appear.

 

(2) What are brightness and darkness?

 

(3) What is the difference between air and respiration?

 

(4) Sprout etc. arise out of the seed. With this example explain the jivtatva. 

 

(5) How does jiva exercise the powers of utterance and thinking?

 

 

ASRAV

The jiva possesses life i.e. the sense‑organs, and the powers of the body, voice and mind. It has a span of life; and has the power of respiration. But on account of the misuse of these things, the jiva is bound by karmas. This misuse is called asrav. Now, we shall consider the various kinds of asrav which cause the bondage of Karmas (1) The sense organs; (2) Vowlessness; (3) Passions; (4) Yoga  (Psycho‑physical vibrations) and (5) Actions; these are the five asravas.

 

Violence, falsehood, stealing, sexual activity, possessiveness, the four kashayas (passions) such as anger; attachment, hatred quarrel, false accusations, divulging someone's secrets, backbiting; delight; excitement; calumniation; uttering deceptive falsehood, false belief. These eighteen sources of sin also are asravas.

 

False belief, vowlessness, passions, negligence, yog  (psychophysical activity) these five are asravs. The sense organs, vowlessness etc. mentioned above can become included in them. The sense‑organs and lack of vratas become united with vowlessness (or Avirati). Some actions are caused by false belief; some are caused by passions; some are caused by yoga or psychophysical vibrations, and some are caused by infatuation. Therefore, here, the five asravs namely mithyatva etc. have been discussed,

 

MITHYATVA (FALSE BELIEF)

It means wrong attitude, wrong taste, ignoble activity such as not having a taste for and faith in the tatvas which as mentioned earlier were expounded by the omniscient ones. This is mithyatva. Mithyatva also means not having interest and faith in the path of moksha expounded by the jin but having interest and faith in the so called path of moksha  expounded by ignorant and unenlightened people. In other words instead of having faith in a great God, a great spiritual head and great dharma, believing in a false God, false spiritual head and false dharma is mithyatva.

 

 

* KUDEVA (The false God). The false God is he who possesses such demerits as attachments, hatred, desire, anger, miserliness, ridiculing propensity, fear, ignorance etc.

 

* KUGURU: (The false preceptor) is he who does not act according to the great vows like non‑violence (Ahimsa); who keeps with him wealth and woman; makes others keep them; countenances such an action; who keeps contacts with (unboiled) water, fire and vegetation; who cooks food; who gets food cooked; and who countenances the cooking of food. Such a man is a false spiritual head.

 

* KUDHARMA (the false dharma). The false dharma is that which is devoid of a samyag darshan (the right faith), samyag jnan  (the right knowledge) and samyag charitra, the right character; which does not explain the real nature of Jiva and Ajiva etc. which deems it right to enjoy sensual pleasures; to have passions and to commit sins.

Having faith in such a false spiritual head, and false dharma; having partiality for them; and interest in them constitute false belief or mithyathva.

 

THE FIVE KINDS OF MITHYATHVA

 

* THE ANABHOGIK MITHYATHVA (Total ignorance):

 

This is a state of such a stupidity that one who is in that state cannot distinguish between good doctrines and false doctrines and cannot have any knowledge or understanding of them. This state is present in all the jivas that do not have a mind. The jivas from the Ekendriya upto Asamjni Panchendriyas do not possess a mind.

 

* THE ABHIGRAHIK MITHYATHVA (Fanatic false faith):

 

This means having fanatic faith and interest in a false dharma. Believing fanatically that dharma alone is right even though that dharma has been expounded by one who is not an omniscient one and even though the God of that dharma may have derogations like attachments.

 

 

* ANABHIGRAHIK MITHYATHVA (Faith in false dharma):

 

This means that a person may be seized with a false dharma  but he may not be fanatical about it. He knows that shastras  are countless and boundless but that the human intellect is of limited powers; and that one cannot attain a thorough, right and full knowledge of truth; and that, without any prejudice one should have unquestioning faith in the dharma,  God and the spiritual head. This kind of mithyathva is  present in the jivas of the middle level (plain nature).

 

* ABHINIVESHIK MITHYATHVA (Prejudicial faith):

 

This means that though one may have attained the dharma of the Vitrag, one may not believe in some of its doctrines and may have prejudicial partiality and believe in contrary doctrines.

 

* SAMSHAYIK MITHYATHVA (Scepticism):

 

Doubting or being sceptical about the dharma expounded by the omniscient ones.

 

MITHYATHVA (False belief) is the greatest enemy of the soul. This is so because on account of mithyathva one has no faith in tatvas, the path of moksha, Gods, spiritual heads and dharma, and one will have a strong interest in the sinful activities like violence and in sensual pleasures. As a result of this, man goes far away from noble dharma. All the sacrifices and austerities carried out through various lives become wasted on account of the excitement caused by sins and sensual enjoyments. We should discard mithyathva which is the basic cause for this excitement.

 

AVIRATI (Vowlessness): It is avirati or vowlessness not to discard sins by means of austere vows. At present, we may not be committing any sins but it is said to be a time of Virati  when we have taken a severe vow not to commit sins. If we have not taken a vow, it is avirati. Even though we may not commit sins, the absence of vows is a cause for the bondage of karma. Thus, the relative bondage of karma is called avirati.

 

Question: How can we be bound by karma even if we do not commit sins?

 

Answer: Dharma and sin can come about in three ways. We ourselves carrying out dharma; making others carry out dharma; and admiring, and approving of those who carry out dharma. By thus carrying out dharma, getting it carried out and by approving of dharma, we can destroy karmas. In the same manner, committing sins, getting sins committed by others and countenancing the sins committed by others constitute a cause for the bondage of karma. Not taking a vow or having a temptation or desire to commit sin causes the bondage of karma.

 

Why does not man take a vow not to commit sins? If one does not want to commit a sin, then why should he hesitate to take a vow to that effect? If we closely examine the deeper aspects of the minds and hearts of people who do not take vows, we find that they have a desire to commit sins. The mind thinks: "Though I will not commit this sin, sometimes, by force of circumstances, I may have to commit it. I may commit such a sin. If I take a vow, I will have to face a serious difflculty. So, let it be as it is; let me not take any vow".

 

In this manner, in a secret corner of the mind, there is an inclination to commit sins. As long as you do not make a strong determination that in your life there will be no need to commit sins, and do not take a vow not to commit sins, the possibility of your committing sins will be there. Even the desire to commit sins is a sin. This is a sin though you may not commit a sin.  So, unnecessarily on account of the absence of vowlessness, the sinful karmas always keep binding your soul. This kind of bondage of karmas can end only when you discard sins with determination; and by a vow. Sins should be discarded by means of an austere vow.

 

For instance, though there is no possibility of your committing the sins of hunting, plundering others, eating meat etc. the bondage of karma relating to those sins ends only when you take a vow not to commit them. In this manner, we should by means of a vow discard all our sinful propensities that have been in us through countless janmas. "I do not have any connection with them". Only when we make such a determination the bondage of these karmas will end.

 

Question: A man has not committed the sins of eating  meat; and violence even from his birth and he does not commit them‑ ,, then how can that sin accrue to him? There is the proverb "Reap what you have sown".

 

Answer: This is a mere proverb. The Jain Dharma goes further and says "You will reap what you like". In other words, from the point of view of the heart, whatever sin it likes, even that is virtually committed and the karma relating to it binds the soul. For instance, in our practical life, We may be partners in a business concern. If we go away for six months on a pleasure trip leaving the concern in the hands of our partners, and if some loss occurs, are we not responsible for it? . Yes. If we cancel and resign our partnership before we go on a pleasure trip, we will not be responsible for the loss that the concern may incur. In the same manner, if a man is absent from his house for twelve months, though he does not use water, he has to pay the Municipal taxes. If he gives information to the authorities before leaving, that he is not using water, and stops the inflow of water, he does not have to pay the tax. In the same manner, the weight of karmas keeps increasing in the absence of vows. This will not be so if he takes the necessary vows.  Therefore, in this life that we have attained in the Jin shasan which teaches such a subtle doctrine, one great sadhana or endeavor should be to take vows even for five minutes, for a day, or a night or a week or a fortnight, or a month or a year and to live according to them throughout our life; otherwise owing to avirati or the absence of vows, unnecessarily, the weight of karmas increases. So, first we should take vows not to commit those sins such as hunting, meat‑eating, gambling etc. Later, by means of vows we should place a limit on the sins we commit and discard all the others.

 

In an ordinary manner, Avirati or the absence of vows is of 12 kinds (1 to 6). Not having taken vows relating to the pleasures of the five senses and the mind (8‑11). Not having taken vows to discard violence falsehood, stealing, sexual activity, attachment and taking food in the nights. Taking vows for a partial refrainment from these is called Desh  virati. If a serious and solemn vow is taken with three yogas  and three karanas i.e. if a vow is taken by a person that he will not by mind, voice or body commit these sins; that he would not get them committed by others; and would not countenance them when others commit them, then it is called Sarva virati. This is also called the Navakoti Pachchakkan  vow. Avirati arises to the extent that the vow is broken or not conformed to.

 

KASHAYAS (PASSIONS)

 

Kash means Samsar. Aya means gain. Actually kashayas  therefore, means that which secures samsar for the jiva.  Anger, pride, prestige, deception or falseness and avarice‑ these plunge us in samsar. Therefore, they are called kashays. These kashays have many forms such as attachments, hatred, enmity, hostility, arrogance, craftiness, trickery, lust, greed, possessive propencity, interest etc. Fun, sorrow, delight, excitement, fear, disgust, abhorrence and sexual craving etc. provoke kashays. At the same time, prompted by kashays, they become  more intense. So, they are called the nokashayas. The various kashays are described below. The nokashayas also are included in them. The nokashayas should be considered to be implied in the kashays.  These also are asravs because even by means of these the bondage of karma takes place.

 

Mainly there are four kashays: They are Anger, Pride, Deception and Avarice. Each of these has four kinds: 1. Extremely violent 2. Violent 3. of the middle level and 4. Mild.  The following are the names given to them serially in the shastras. 1. Anantanubandhi Kashay, 2. Aprathyakhyaniya  Kashay, 3. Prathyakhyanavaran Kashay, 4. Samjwalan Kashay.  Each of these has four such as anger.

 

1. ANANTANUBANDHI KASHAY

 

This kashay binds the soul to endless samsar. It adds bondage to bondage and impels the cycle of life and death to go on endlessly. This kashay ordinarily dwells in Mithyathva or false belief. The intensity of this Kashay is that when a jiva is under its impact he will not have even a grain of sense. The jiva who is under its impact commits sins like violence and other evil actions with such violent attachments and hatred that in doing those things, he does not deem them evil things and commits them without fear and with impunity. On account of the influence of this kashay, the jiva commits sins without realising that he should not commit them. The violence of this kashay undermines righteousness or samyaktva  which in this context means faith in tatvas.  Therefore, it is necessary to deem a sin, a sin and to consider an ignoble action, as an ignoble one. Extremely violent kinds of Anantanubandhi evils like anger, pride, deception and avarice are extremely harmful. In this respect if one first destroys the kashay and develops faith in tatvas, when the Anantanubandhi Kashay arises it will destroy that faith and throw the jiva down from the level of Samyuktva to Mityatva  or false belief.

 

2. APRATHYAKHYANIYA KASHAY:

The sins like violence should not be committed. Though the jiva knows this and realizes this truth, on account of the absence of energy, the jiva does not allow the state of Prathyakhyan to arise or does not allow the idea to discard those sins to arise.  In other words, the idea that a vow should be taken to discard those sins does not arise. Even if the idea of taking a vow existed earlier at any time, the Aprathyakhyaniya kashay arises and paralyses it. Vowlessness arises on account of the impact of this kashay of the violent type and the Deshavirathi (the vow for a partial refrainment) ends. The jiva inspite of knowing it becomes so inactive and apathetic that he cannot even say, "I will take a vow to refrain from this sin to this extent".

 

3. PRATHYAKHYANAVARANA KASHAY:

 

This Kashay is not totally opposed to Pachchakkan (the idea to take a vow to discard some sin) but it eclipses that idea to some extent. On account of the controlling of the kashays  of the first and the second levels, faith and a desire to take a vow may appear to some extent but the kashay of the third level proves harmful to the remaining vow for refrainment.  For example, because of the first kashay (anger of 4 degrees), the jiva may deem violence a sin and may think that violence should not be committed. When the second kashay  of the 4th degree acts, the jiva may by means of a vow refrain from causing violence to thrasajivas, (jivas with movement), seeing them and knowing them. But yet unknowingly violence may be caused to thrasjivas. In the same manner, knowingly or unknowingly violence may be caused to the stawar  (stationary) jivas. These things have not been stopped. The cause for this is the Prathyakhyanavaran kashay.  In other words, this kashay prevents a jiva from taking a vow of total refrainment.  For one reason or the other, it does not allow the jiva that is interested in samsar (grihavas) to think of total refrainment.

 

3. SAMJWALAN KASHAY:

 

The kashay that has arisen to a little extent leaving the other three kashayas, takes the jiva upto the point of making him discard all sins and to become a sadhu but even afterwards sometimes such kashays as anger may arise in him or he develops hatred for samyama (self‑discipline) etc. This is the task of Samjwalan Kashay. On account of this kashay, the quality of Vitragata gets smothered.

 

YOGA (PSYCHOPHYSICAL ACTIVITY)

 

Yoga means psychophysical activity and reactions with the endeavour of the soul. The thoughts, the utterances and the physical activities of the jiva are called yogas. If these activities are noble, the soul gathers auspicious karmas and if they are ignoble, the soul gathers inauspicious karmas.  The  mind has four yogas.

 

1. SATYAMANOYOG: It means thinking of an object or its condition as it is in itself. For instance, thinking thus "Moksha can be attained only by knowledge accompanied with action"

 

2. ASATYAMANOYOG: This means thinking of a thing or its condition in a way that is totally opposite to or different from what it is in itself. "Activities and austerities are unnecessary for attaining Moksha". Thinking thus is an example of this.

 

3. SATHYASATHYAMANOYOG: This is a mixed mental state. In other words, it means thinking partly of the truth and partly of the untruth about an object. For example, thinking thus 'Knowledge itself is enough to attain Moksha".

 

4. VYAVAHARMANOYOG: In this kind of thinking, there is neither truth nor untruth. It is thinking about some practical affair of life such as saying to some person concerned: "You must get up early in the morning".

 

* Even Vachan yog (the activity of speech) has four forms in the same manner such as the Sathyavachan yog. Speaking the truth about an object is Sathyavachan yog. Speaking an untruth is Asathyavachan yog. Saying something which is partly true and partly untrue is Mishrar,achan yog. The examples of Vyavaharvachan yog are utterances like "You go. You come etc."

 

* The KAYA YOG is of seven kinds.

 

Human beings and the beings of the realm of animals and birds have the audarik body. The heavenly beings and the inhabitants of hell have the vaikriya type of body. The Mahamunis  who, have mastered the shastras (poorvas) who on account of a need to get a clarification for their doubts approach the Samavasan. They create the aharasharir.

 

* KAYA YOG means the actions and activities of the bodies of all jivas; or of any organs of those bodies or of any sense‑ organs or of their hearts. There are three kaya yogs namely: (1) Audarik Kaya yog; (2) Vaikriya Kaya yog and (3) Aharak  Kaya yog.

 

A jiva does not possess a new body soon after it attains a, Janma; no such body is ready for it. At that time with the help of the Karman sharir which is a collection of karmas and with Audarik Pudgals the body begins to assume its shape. So, at that time, it is called the Audarik Mishra Kaya yog. After the body has been fully formed, pure Audarik Kaya yog  appears.  In the same manner, since there are the Vaikriya  Mishra and Aharak Mishra, there are three Mishra Kaya yogs.  When the jiva traverses to the next life (janma) on the way first, it goes straight and then it has to turn twice and proceed. When the jiva turns for the first time, it does not have any connection with the body it has discarded or with the body it is going to assume; so, at that time its activities are those of a mere Karman Sharir. Karman Sharir  means the karmas that arc clinging to the souI. Its activity is called the Karman kaya yog.  At that time, the jiva does not consume any pudgals of food.  That phase is anahari i.e. a phase when the jiva does not consume any food. In this manner, there are in all seven Kaya yogs.

 

All told, the body, the mind and the voice have 15 kaya yogs. Of them, there are two kinds; namely, the auspicious ones and the inauspicious ones. Truthful speech, truthfulness in respect of mental activity and the activities relating to dharma are auspicious vocal, and mental activities. In the same manner, the physical activities relating to dharma are auspicious.  The remaining ones are inauspicious. We attain punya (merit) by means of auspicious yoga and sin by means of inauspicious yoga.

 

PRAMAD (NEGLIGENCE)

 

PRAMAD is that on account of which the soul stops taking delight in contemplating on its own form. Pramad is mainly of five kinds. Arrogance, sensual cravings, passions (kashayas)  sleep and engaging in gossiping. In the same manner, attachments, hatred, ignorance, doubt, illusion, forgetfulness, are the evil activities of the mind, body and voice. Besides these, there are two others; not caring for dharma and not having enthusiasm for dharma. These eight constitute pramad.

 

Even after a man discards all sins and gets initiated into the charitradharma, he will be a pramatta (one who is under the impact of pramad) if he has even a grain of pramad or negligence. If he discards pramad completely, then he becomes an Apramatta Mahamuni. Yes. Even after one becomes an Apramatta Mahamuni, kashays may arise in him but they will be very subtle. They can be destroyed or controlled in one Antarmuhurt (a trice of time). At such a time, the jiva will be in a state of strong wakefulness. Therefore, a very small degree of kashay is not called pramad. When the jiva  transcends from the state of spiritual awareness, the vitrag  state appears.

 

Mithyathva (False belief): Avirati (vowlessness) Kashay (Passions) Yoga (psychophysical activities) and Pramad  (negligence) in consonance with the extent to which they grow strong cause the bondage of karma to that extent.

 

Questions:

(1) What is Asrav? What are the two kinds of Asrav?

 

(2) Explain what is meant by a taste for Mithyathva?

 

(3) Explain the difference between: (a) Anabhigrahak and Anabhogik, (b) Abhigrahik and Abhinivesh.

 

(4) What, according to Jainism, are the ways in which sin  binds the soul?

 

(5) What is meant by Kash? What do the four groups of Kashayas do?

 

(7) Explain the 15 kinds of yogas.

 

(8) What are the various kinds of Pramad?

 

 

KARMA BANDHA ( THEORY OF KARMA revised)

As a student we have seen that some students do very well in the class while others struggle.  Same way, you might have heard that some earn money easily, while others struggle.  You might have also heard that there is nothing but suffering in some people's life while others enjoy their life.  Question may arise in our mind that how come some live longer while others die at young age.  Did you ever wonder that why there is such a contrast in the life?   What are the root causes behind these and how that can be overcome? These all happens due to our karmas.

 

The theory of karma would explains how,  why and what happens. It also explains what are karmas, how and what role karmas play with in our life (with soul) and how do we accumulate karmas as well as how do we get rid off them.

 

When shirt or pant gets stained by oily material, the dust in the air very easily settles on them.  In the same manner, when our activities get stained by the asravas like mithyathva, avirati, the senses, kashays, yogas etc.  the karman particles (varganas) get attracted and attached to our souls.  Since most of time our activites are guided by these asravas, the bondage of karma happens all the time.

 

Karmas are the derivatives of Karman particles.  Karman particles are  non‑living matter. They are scattered and floating all over the universe. They are very very fine particles which we are neither able to see with our eyes nor with electronic microscope. (PCX) A cluster of such innumerable karman particles is called Karman Vargana.  There are seven other Varganas besides this Karman Vargana. Among all eight Varg