cover page

title page

JAIN VIDYA PART-4

Acharya Mahashraman

© Jain Vishva Bharati, ladnun

https://books.jvbharati.org

Transliteration Key

Transliteration Key

अ (a)

आ (ā)

इ (i)

ई (ī)

उ (u)

ऊ (ū)

ऋ (ṛ)

ए (e)

ऐ (ai)

ओ (o)

औ (au)

अं (ṃ)

अः (ḥ)

क (k)

ख (kh)

ग (g)

घ (gh)

ङ (ṅ)

च (c)

छ (ch)

ज (j)

झ (jh)

ञ (ñ)

ट (ṭ)

ठ (ṭh)

ड (ḍ)

ढ (ḍh)

ण (ṇ)

त (t)

थ (th)

द (d)

ध (dh)

न (n)

प (p)

फ (ph)

ब (b)

भ (bh)

म (m)

य (y)

र (r)

ल (l)

व (v)

श (ś)

ष (ṣ)

स (s)

ह (h)

♦

Index

Index

1. Jaina Perspective on the Universe

2. Ṣaḍ-Jīvanīkāya (Six Classes of Living Beings)

3. Theism (Īśvaravāda)

4. Theory of Soul (Ātmavāda)

5. Theory of Rebirth (Punarjanmavāda)

6. Theory of Karma (Karmavāda)

7. Anekāntavāda(The Doctrine of Non-Absolutism)

8. Tīrthaṅkara Pārśvanātha

9. Ācārya Maghrāj Jī

10. Ācārya Māṇaklāl Jī

11. Ācārya Dālcand Jī

12. Ācārya Kāḷurām Jī

13. Life Episodes of Śrāvaks and Śrāvikās

14. Arhat-Vandanā(Obeisance to the Worthy

Jaina Perspective on the Universe

01

Jaina Perspective on the Universe

• What is this world in which we live? Where is it? Since when has it existed? Is it of one form or many? Whose creation is it? These questions have agitated the human mind since time immemorial. Man has reached the altar of philosophy to find answers to these questions.

Philosophy is a method of seeing. A person perfected in meditation views the universe through intuition/insight, while an intellectual person views it through a logical lens.

• Lord Mahāvīra was insightful. The Ācāryas who followed him were gifted with logical brilliance. Today’s Jaina philosophy is the fruition of the descriptions provided by both.

• Jaina philosophy has answered these eternal questions:

1. This world is a collection of sentient (Jīva) and insentient (Ajīva) substances.

2. It is a portion of space situated in the middle of infinite space (Ākāśa). Compared to the totality of space, it is like a single point.

3. It is eternal; it has no starting point.

4. It is also transformational; it changes into new forms every day.

5. It is beginningless; therefore, it is not the creation of any supreme power.

Six Substances (Śaḍ-Dravya)

In Jaina philosophy, the universe is classified into six substances. These substances are:

1. Dharmāstikāya (Medium of Motion)

2. Adharmāstikāya (Medium of Rest)

3. Ākāśāstikāya (Space)

4. Kāla (Time)

5. Pudgalāstikāya (Matter)

6. Jīvāstikāya (Living Beings/Souls)

Except for Time (Kāla), the remaining five substances are Astikāya. Asti means ‘space-point’ (Pradeśa) and Kāya means ‘collection/body’. The smallest indivisible part of a substance, the size of a paramāṇu, is called a Pradeśa. Its collective group is Astikāya.

Substance (Dravya)

Substance is that which remains constant (Dhruva) despite undergoing origination (Utpāda) and destruction (Vyaya). In other words, that which has attained, is attaining, and will attain different states is a substance. For example: gold, milk, and water are constant entities. Making ornaments like bangles, bracelets, or rings from gold is the process of origination and destruction. Making curd or kheer from milk is also a sequence of origination and destruction. Similarly, substances like ice or steam are formed from water. In the same way, while maintaining its original existence, a substance is formed and destroyed in different states. The name of this threefold state—origination, destruction, and permanence—is Substance (Dravya).

1. Dharmāstikāya: To be a neutral assistant in the motion of souls/living beings (Jīva) and matter (Pudgala).

Fishes swim in water. Water does not compel the fish to move nor gives it the inspiration to move, but when the fish moves, water provides full cooperation. Similarly, Dharmāstikāya provides neutral assistance in the movement of souls/living beings and matter. Without it, their motion is not possible. To understand with another example: just as tracks are helpful in the movement of a train. The tracks, despite being motionless themselves, become helpful in the train’s motion. Exactly like this, Dharmāstikāya, though motionless itself, acts as a neutral assistant in the motion of souls/living beings and matter.

2. Adharmāstikāya: To be a neutral assistant in the state of rest of souls/living beings and matter.

A tired traveler wants to take rest. Seeing the shade of a tree, he stops and rests. Similarly, in the moment of staying still, souls/living beings and matter remain stationed with the neutral assistance of Adharmāstikāya. In the absence of Adharmāstikāya, this world would have been in constant motion. The movement of souls/ living beings and matter would never stop. Their to and fro movement would have continued incessantly. Therefore, like Dharmāstikāya, Adharmāstikāya is also a necessity.

3. Ākāśāstikāya (Space): The quality of Space is to provide accommodation or room to all other substances. The chief disciple Gautama asked Lord Mahāvīra: “O Lord! What benefit do living (Jīva) and non-living (Ajīva) beings derive from the element of Space?” Lord Mahāvīra replied: “Gautama! If there were no Space, where would these beings exist? Where would Dharmāstikāya and Adharmāstikāya be pervaded? Where would Time operate? Where would the stage for Matter be set? This universe would be without any foundation. Therefore, from the perspective of area and volume, the element of Space is the container of all substances.”

4. Kāla (Time): The quality of Time is ‘persistence’ or ‘functioning’ (Vartanā); it operates upon all souls/living beings and matter.

The transformation of the states of substances—the aging of an object from new to old—is entirely the influence of Time. Muhurta, day, night, fortnight month etc. are ‘conventional time’ (Vyavahāra Kāla). The smallest unit of time is called a ‘Samaya’. One cannot accumulate it. The past time is destroyed, the future time remains unoriginated, and in the present, there is only one Samaya. Therefore, it does not have Parmāṇu or space-points (Pradeśa). Among the six substances, Time is the only substance besides the five Astikāyas that is not an Astikāya. It is a conceptual substance.

5. Pudgalāstikāya (Matter): That which possesses color, smell, taste, and touch, and which has the inherent nature of joining and separating, is Matter (Pudgala).

Everything we see with our eyes, taste with our tongue, smell with our nose, or touch with our skin is material (Paudgalik); this entire visible world is material. The blue sky visible above is also material. In reality, what is visible is not space, but a cluster of blue-colored Parmāṇus. Space is not just above but pervades everywhere. It is formless (Amūrta) and therefore not visible to the eye. Matter has a form (Mūrta). Only substances with touch, taste, smell, and color have a form. Except for Matter, the other five substances are formless and shapeless. They do not possess touch, taste, smell, or color; therefore, we cannot see the soul or Dharmāstikāya, etc.

6. Jīvāstikāya (Soul/Living Being): That which possesses consciousness, has the tendency to know, and experiences pleasure and pain, is the Soul (Jīva). In terms of number, souls are infinite, and they are the sole creators of their own pleasure and pain. In the worldly state, they take birth in various forms. The Lord has described 84 lakhs species of living beings (Jīva-yonis).

A unique characteristic of these six substances—Dharmāstikāya, Adharmāstikāya, Ākāśāstikāya, Kāla, Pudgalāstikāya, and Jīvāstikāya—is that their qualities do not overlap; therefore, they are independent substances. A substance whose qualities merge with another cannot be an independent substance. Hence, there are exactly six substances.

Loka-Aloka (Occupied and Unoccupied Space)

What is the place we are living in? The answer is Loka (the Universe). Loka does not exist without Aloka (the Non-Universe); no side exists without its opposite. Therefore, the opposite of Loka is Aloka. We have no relation with the Aloka; there exists only Space and nothing else. Dharma, Adharma, Ākāśa, Kāla, Pudgala, and Jīva exist only in the Loka, or where these exist that is Loka.

A natural curiosity arises: since the element of Space exists in both Loka and Aloka, why can’t souls and matter go into Aloka? The answer given is: Souls and matter require the cooperation of Dharmāstikāya and Adharmāstikāya for motion and rest. These pervade the entire Loka but not the Aloka. Therefore, in the absence of the mediums of motion and rest, souls and matter cannot go outside the Loka into the Aloka. In this regard, besides being “instrumental substances for motion and rest,” Dharmāstikāya and Adharmāstikāya further confirm their regulatory role as the dividing power between Loka and Aloka.

Describing the structure of the Loka, Jain philosophy states: Air is situated on Space, Water on Air, and Earth on Water. These are the foundational parts of the universe. This Loka has a well-established shape (Supratiṣṭhaka). The Supratiṣṭhaka shape means the shape of three bowls joined together (Tri-śarāva-sampuṭākāra). Meaning -

Specifically:

If one bowl is placed upside down, another bowl placed upright on top of it, and the third bowl placed upside down on top of that, the shape so formed is known as Tri-śarāva-sampuṭākāra.

The Loka (Universe) is divided into three main parts: Ūrdhva-loka (Upper World), Adho-loka (Lower World), and Madhya-loka (Middle World). In this structure, celestial beings (Devas) reside in the Upper World, hellish beings (Nārkis) reside in the Lower World, and humans reside in the Middle World. Animal beings (Tiryañca) reside throughout the entire Loka. When a soul is weighed down by the burden of Karma, it moves downward. As soon as the pressure of the karmic burden is released, the soul, following its natural upward-moving nature, rises up till the boundary of the Loka. This state is called Siddha-gatī. Another name for Siddha-gatī is liberation or Mokśa. This place is at the very end of the Upper World; therefore, the soul does not move beyond this into the Alokākāśa (Unoccupied Space).

Madhya-loka (The Middle World)

According to Jain philosophy, the Middle World is also quite vast. It consists of innumerable islands (Dwīpas) and oceans (Samudras) that surround each other like bangles. At its center is Jambūdvīpa, and the outermost ocean is Svayambhūramaṇa. Jambūdvīpa is shaped like a flat plate (Thāli), while all other islands and oceans are bangle-shaped. Each subsequent island/ocean is double the size of the previous one. Jambūdvīpa, located at the center, has an expanse of 100,000 Yojans.

The entire world known today is merely a small portion of Bharata-kśetra, which is reffered to as Ārya-khaṇḍa in Jain Scriptures. This is just one part of Jambūdvīpa.

Out of these innumerable islands and oceans, human habitation is restricted to only 2.5 islands (Aḍhāī-dvīpa). These are:

1. Jambūdvīpa

2. Dhāta-kī-khaṇḍa-dvīpa

3. Ardha-Puṣkara-dvīpa (Half of Puṣkara-dvīpa)

Tīrthaṅkaras are born and wander only within these human habitation.

In the middle of the Videha region of Jambūdvīpa stands Mount Meru. To the east of the mountain is the great river Sītā, and to the west is Sītodā. To the north and south of both rivers, there are 8 Vijayas (provinces) each. Thus, in the Mahāvideha region of Jambūdvīpa, there are 32 Vijayas arranged in rows of eight. In these regions, a minimum of 4 Tīrtaṅkaras always exist (at least one in each row of eight Vijayas). At a maximum, there can be 32 Tīrtaṅkaras, one in each Vijaya.

Similarly, in the four Videha regions of Dhātakīkhaṇḍa and Puṣkarārdha-dvīpa, there are 32 Vijayas each. Across all five Videha regions, there are 160 Vijayas. Thus, across all Vijayas, the minimum number of Tīrtaṅkaras is 20 and the maximum is 160.

In addition to these Videha regions, the Aḍhāī dvīpa (2.5 islands) contains five Bharat-kshetras and five Airāvat-kśetras. In these regions, the Time Cycle (Kālacakra) of Utsarpiṇī (ascending) and Avasarpiṇī (descending) operates. Each cycle has six Aras (era). When these regions are in the 4th Ara of Avasarpiṇī or the 3rd Ara of Utsarpiṇī, 24 Tīrtaṅkaras appear one by one in each Bharat and Airāvat region. This adds 10 more Tīrtaṅkaras (5 Bharat + 5 Airāvat). Therefore, the absolute maximum number of Tīrtaṅkaras possible at one time is 170 (160 from Videha + 10 from others). However, due to the time cycle, Tīrtaṅkaras do not always exist in Bharat and Airāvat regions. When their number is at a minimum, there are no Tīrtaṅkaras in Bharat and Airāvat, leaving only the 20 in the Videha regions.

At present, there are 20 Tīrtaṅkaras existing in the five Videha regions. They are called Viharmāna (Currently Wandering). Their lifespan is 84 lakh Pūrvas. Among these Tīrtaṅkaras, Sīmandhara Swāmī is considered the nearest to us.

Kālacakra (The Time Cycle)

The Lord explained the Avasarpiṇī (descending) and Utsarpiṇī (ascending) eras as the dynamics of the decline and progress of the universe. The Lord stated that in the Bharat and Airāvat regions of the human world, the Time Cycle is constantly in motion. Utsarpiṇī follows Avasarpiṇī, and Avasarpiṇī follows Utsarpiṇī, much like the sequence of day and night.

In the Avasarpiṇī era, there is a gradual decrease in quality of color, smell, taste, touch, strength (Sanhanan), body structure (Sansthāna), lifespan, body size, and happiness. In the Utsarpiṇī era, these qualities gradually increase. Each has six main divisions:

1. Suṣam Suṣamā (The First Era)

During this time, the earth and all substances were extremely nourishing. Color, smell, taste, and touch were intensely pleasing. The sweetness of the soil was greater than today’s sugar. In this age, humans did not require food daily; they would eat a tiny amount of vegetation (the size of a pigeon pea) once every three days and feel satisfied.

In this era, Kalpavṛkśas (Wish-fulfilling trees) existed to fulfill all human needs. These trees were capable of providing food, musical instruments (Bhajan), light, shelter, fragrant flowers, and clothing.

In this age, no one suffered from diseases or grief. There were no feelings of jealousy or status (high/low). All were nurtured equally in the lap of nature. The population was limited. Every couple gave birth to exactly one pair (a son and a daughter). In childhood, they lived as siblings. In their youth they would live a life of husband and wife. Toward the end of their lives, they would give birth to a pair, and shortly after, the man would pass away with a sneeze and the woman with a yawn. This cycle continued until the birth of Lord Ṛṣbha. This era of exclusive happiness lasted for four Koti-Koti Sāgars, after which the second Ara began.

2. Suṣamā (The Second Era)

In this second segment (Kālkhaṇḍa), which lasted for three Koti-Koti Sāgars, humans began eating once every two days. The quantity of food consumed was reduced to the size of a jujube (Ber) fruit. Lifespan and body height also decreased slightly. Compared to the first era, there was a gradual decline in the natural prosperity provided by nature, as well as in the quality of color, smell, taste, and touch. After this happy segment passed, the third era began.

3. Suṣam Duṣamā (The Third Era)

In this time segment, as happiness diminished slightly, sensations of sorrow began to emerge. Food was consumed once every day, and the quantity became equivalent to the size of an Indian gooseberry (Āmlā). The nourishment and smoothness of the earth and its substances decreased. The Kalpavṛkśas (wish-fulfilling trees) became scarce, leading to a breakdown in self-regulation; shortages of food, clothing, and shelter began to arise. This happened toward the end of the two Koti-Koti Sāgar duration of the third era. At this time, Lord Ṛṣabhanātha was born. He did not merely organize society and politics by teaching the arts of weaponry (Asi), writing (Masi), and agriculture (Kṛṣi), but he also established religion (Dharma), leading to the complete development of human society.

4. Duṣam Suṣamā (The Fourth Era)

The time cycle moved further. The era of the “Twins” (Yaugalika) ended, and marriage systems began. The spontaneous fulfillment of life’s needs ceased; consequently, life became labor-oriented. There was a gradual decline in the aforementioned environmental qualities. Happiness was less, and sorrow was more. During this period, which lasted one Koti-Koti Sāgar less 42,000 years, the 23 Tīrtaṅkaras of Jainism were born, along with 12 Cakravartis1, 9 Baladevas2, 9 Vāsudevas3, and 9 Prati-Vāsudevas4.

5. Duṣamā (The Fifth Era)

This fifth era began three years and eight and a half months after the Nirvana of Lord Mahāvīra. In this 21,000-year long period, culture, human civilization, and geographical conditions will see a decline. By the end of this era, substances considered noble, such as gold and silver, will disappear. On the final day of this era, religious and political ethics will also come to an end. In the Lord’s order (Tīrtha), only one monk, one nun, one layman, and one laywoman will remain. Before the sixth era begins, they will embrace Santhārā (vow of fast unto death) and depart for the celestial realm.

6. Duṣam Duṣamā (The Sixth Era)

This is the most terrifying period of the Avasarpiṇī cycle. Modern science has not been able to describe this as clearly as Lord Mahāvīra did 2,500 years ago. Describing the bizarre conditions of the apocalypse, he stated: In this era of extreme misery, first, the Samvartak winds will blow. They will be so cataclysmic that even mountains will tremble. In the current age, cyclones can blow away bullock carts or cars; however, these winds will be so fierce that mountains and villages will be destroyed and their existence wiped out. Intense dust storms will fill the entire sky and earth. The moon will become so cold that no one will be able to step out at night. The sun will be so hot and scorching that people will be singed. The sky will be filled with embers, and the living world will almost come to an end. Those who survive will be blind, deaf, and diseased.

The maximum lifespan will be reduced to 20 years, and humans will be born as dwarfs. It will rain, and clouds will pour, but the water will be so tasteless, acidic, and toxic that it will only increase diseases. As a result, humans, animals, birds, vegetation, and insects will perish. Among the mountains, only the Vaitāḍya Mountain (known today as the Himalayas) will remain; others, like the Aravalli and Vindhyachal ranges, will lose their existence. The few survivors will live in the caves of the Himalayas. They will not be able to come out during the day or night, except for a short time during twilight. Rivers will mostly dry up, with only small portions of the banks of the Ganga and Indus remaining. The survivors will sustain themselves by eating fish. Like rats in burrows, humans will hide in mountain caves. Conflict and strife among them will be extremely intense. After this 21,000-year period of extreme misery ends, the next Utsarpiṇī (ascending) cycle will begin.

In the ascending cycle, the order will be reversed. The first era will be Duṣam Duṣamā and the sixth will be Suṣam Suṣamā. As the wheel of time moves upward, all conditions will improve from good to better.

Did You Know?

• Mokśa (Liberation) can be attained only by those humans who are born in the third and fourth eras, not in the others.

• Only those humans can go to the highest heavens or the lowest hells who are born during the third and fourth eras.

• This is because reaching these extremes requires the body to have the highest physical strength/stamina (Sanhanan—specifically Vajra-Ṛṣabha-Nārāca) to endure such intense positive or negative emotions. This superior physical constitution does not exist in the humans born in the fifth era.

• Agamic literature mentions humans with faces like horses, tails, or ears like elephants, and some with only one leg. While the description of humans in the 56 Antar-dvīpas (inner islands) is very strange, it clarifies that while species and subspecies may change, their “class of birth” (Yonī) remains stable. It is not the case that over time animals (like monkeys) will become humans or humans will become animals. These various forms fall under the 14 lakh categories of humans species.

♦

Ṣaḍ-Jīvanīkāya (Six Classes of Living Beings)

02

Ṣaḍ-Jīvanīkāya (Six Classes of Living Beings)

Lord Mahāvīra was an insightful seer and omniscient (Sarvagya). The theory of Ṣaḍ-Jīvanīkāya alone is sufficient to prove his omniscience; no other evidence is required. Ṣaḍ-Jīvanikāya is a rare subject—it can even be called supernatural. This concept is not found in any other philosophy. Many philosophers reached the level of understanding humans, animals, and even small insects as living beings. However, the realization that earth itself is a living being, water itself is a living being, fire itself is a living being, air itself is a living being, and vegetation itself is a living being is the original contribution of Lord Mahāvīra.

The Lord stated that there is consciousness in earth, water, fire, air, and vegetation, but it is unmanifest (avyakta) rather than manifest (vyakta). Just as you feel pain, they also feel pain. Just as you experience pleasure and sorrow, they experience them too. He explained this with a gross example:

Imagine a person who is blind, mute, and deaf. The absence of eyes and ears means a disconnection from communication with the world. We express our feelings by seeing through eyes or hearing through ears. We speak our mind through the tongue. If someone torments a person who is blind, deaf, and mute, would that person feel pain?

“Yes, Lord! They would.”

“How so?”

“Lord! The pain is certainly felt, but they cannot express it.”

The Lord said: “Similarly, when injury is caused to these subtle beings, they feel pain. However, they possess neither ears, nor eyes, nor a tongue. They have no means to express their agony. Yet, a constant stream of life flows within them; therefore, pain is inevitable.” These words were spoken by Lord Mahāvīra 2,500 years ago. Today’s scientists have expressed amazement as these truths are proven through various experiments. They observed in their research that plants, like humans, possess sensations. They perceive not only their surrounding environment but also human emotions.

One day, a scientist named Baxter began an experiment on a plant. He connected a branch of the plant to the sensitive wires of his polygraph. The plant began to show its feelings. The needle of the galvanometer started moving. He observed the plant was “thirsty.” He added water. The needle moved again, and the plant expressed its joy. He thought of communicating further. To provoke the plant, he plucked a leaf and put it in coffee. There was no significant reaction. Then he thought, “I shall burn it.” As soon as this thought occurred, the needle of the galvanometer started moving wildly. Baxter was astonished. He became fully convinced that the plant captures every thought.

Today, instruments like detectors and polygraphs are being developed to understand these subtle matters. However, such instruments did not exist during the Lord’s time. He perceived all these things solely through his extra-sensory consciousness (Atīndriya Cetanā) and provided such a minute analysis that it remains difficult to fully grasp even through numerous modern experiments.

The Lord said: “There are innumerable souls in a lump of clay, a drop of water, a tiny spark of fire, and in the air. In the vegetable kingdom (Vanaspatikāya), the souls are infinite.” These beings become Acitta (lifeless/freed from the soul) through the application of opposing “weapons” (chemical or physical processes).

Question: If there are innumerable souls in a lump of clay or a drop of water, how many bodies are there? Answer: Innumerable.

When there is a need to understand these innumerable souls collectively, we can refer to them from a non-dual perspective using terms like ‘Pṛthvikāya’ (Earth-bodied), ‘Apkāya’ (Water-bodied), etc

1. Pṛthvikāya (Earth-bodied)

Soil, gravel, stone, cinnabar (hingul), orpiment (hartal), diamonds, emeralds, coal, gold, silver, etc., are all Earth-bodied living beings.

2. Apkāya (Water-bodied)

Rainwater, dew, seawater, mist-water, and the water of wells, step-wells, ponds, lakes, and rivers are all Water-bodied living beings.

3. Tejaskāya (Fire-bodied)

Fire, burning embers, meteors, etc., are all Fire-bodied living beings.

4. Vāyukāya (Air-bodied)

There are five main types of air:

1. Utkalikā Vāyu: Air that moves in intermittent gusts (stops and starts).

2. Maṇḍalikā Vāyu: Air that moves in a circular or whirling motion (whirlwinds).

3. Ghana Vāyu: The air located beneath the earths (like Ratnaprabha) or beneath the celestial planes (Vimanas). This air is dense and solid like frozen ice and serves as a foundation.

4. Guñjā Vāyu: Air that produces a sound as it moves.

5. Śuddha Vāyu: Air that is devoid of the above qualities and moves gently (breeze).

5. Vanaspatikāya (Vegetation-bodied)

Mango, grapes, bananas, vegetables, potatoes, onions, garlic, etc., are all Vanaspatikāya. It is divided into two types: Sādhāraṇa (Common) and Pratyeka (Individual).

• Sādhāraṇa (Common): Where infinite souls reside in a single body. All types of root vegetables (Kanda-mūla) are sādhāraṇa (vanaspatikāya).

• Pratyeka (Individual): Where there is one soul in every single body. Examples include:

1. Trees: Mango, etc.

2. Creepers/Vines: Bitter gourd, cucumber, etc.

3. Grass: Doob grass, etc.

4. Leafy Vegetables: Amaranth (Chaulai), etc.

5. Water-born: Lotus, etc.

In “Pratyeka (Vanaspatikāya)” vegetation, while there is essentially one soul that forms the body, there are innumerable other souls dependent upon it.

Note: There are infinite (Ananta) souls in the vegetable kingdom, while in the other five classes (earth, water, fire, air, and mobile), there are innumerable (Asaṅkhyāta) souls. The earth, water, etc., that we see are the physical bodies of these living beings.

One class of beings acts as a “weapon” (Śastra) for its own kind or for other kinds. Just as humans are destroyed by weapons similarly, beings of opposing natures destroy each other like weapons. For example, two types of soil with opposing natures are fatal to each other; fire is a weapon for water-beings, and water is a weapon for fire-beings.

• Svakāya-śastra: When a living being is destroyed by a living being of its own class (e.g., living soil destroying living soil).

• Parakāya-śastra: When a living being is destroyed by a different class or by non-living matter (e.g., fire destroying soil beings).

The weapon of air-bodied (Vāyu-kāyika) beings is air itself. When air endowed with life (sentient air) causes the destruction of air-bodied beings, it is called self-bodied weapon (Svakāya-śastra). When non-living (insentient) air causes the destruction of air-bodied beings, it is called other-bodied weapon (Parakāya-śastra).

These five (Earth, Water, Fire, Air, and Vegetation) are called Sthāvara (Stationary/Immobile) beings. They are all single-sensed (Ekendriya). The sixth class is Tras.

6. Traskāya (Mobile Beings)

This includes all beings from two-sensed to five-sensed that can move, wander, and shift. There are eight primary ways these beings are born:

1. Anḍaja: Born from eggs (e.g., birds, snakes).

2. Potaja: Born with fully formed limbs and no membrane (e.g., elephants).

3. Jarāyuja: Born wrapped in a fleshy membrane/placenta (e.g., humans, cows, buffaloes).

4. Rasaja: Born in liquids or juices like curd (e.g., certain worms).

5. Svedaja: Living beings born from sweat (e.g., lice).

6. Sammūrcchima: Living beings born through spontaneous generation without the union of male and female (e.g., flies, ants).

7. Udbhija: Living beings born by piercing through the earth (e.g., locusts, moths).

8. Aupapātika: Born instantaneously in a specific place without a womb (e.g., Celestial beings and Inhabitants of Hell).

Did You Know?

1. Infinite Souls in a Needle Point: It is a religious principle that infinite souls reside in a portion of Nigoda (lowest form of life) vegetation as small as the tip of a needle. While not easily grasped by common logic, modern science makes this plausible: anatomy shows there are a million cells in a portion of the human body the size of a pinhead. A five-foot human body contains 60 trillion cells. such massive numbers make the infinite count in vegetation scientifically conceivable.

2. Life in Minerals: The theory of life in minerals was long disputed, but science is moving toward a resolution. Some geologists believe stones and mountains “grow.” Metals exhibit “fatigue” when struck and return to their original state after “rest.” Fatigue and recovery are characteristics of life found even in mineral ores.

3. Vegetation Consciousness: The sensitivity of plants was once a topic of debate. The idea that they possess tendencies like anger, ego, greed, fear, and reproduction was hard to accept. However, scientific experiments have now proven their existence. The book “The Secret Life of Plants” is a recommended read on this subject.

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Theism (Īśvaravāda)

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Theism (Īśvaravāda)

The world in which we live remains a mystery even today. Wherever the question of the universe arises, the question of God naturally follows. This is because people wonder: When was this world made? Who made it? And how was it made? These three questions have been presented regarding the world. In this context, the Jain philosophical perspective is that this world is uncreated (Akṛtṛma). No one made it. It was never made. Thus, the question of how it was made becomes irrelevant. It has existed since time immemorial; it has neither a beginning nor an end.

The World: A Deliberation

This philosophy is presented because if we consider the world to be “created,” many problems arise. Complex questions emerge for which there seem to be no solutions. If someone created the world, then the world is one entity and the creator is another. The world is separate, and the creator is separate. Where did this separate creator come from? Is He within the world or beyond it? If the creator is not within the world, then two worlds are created—one being a different world where this one does not exist.

A major problem arises: Then God is sentient (Cetana) while the world is insentient (Acetana). Their natures do not match. So, where did the insentient matter come from? Did God bring some “raw material” from outside to build it, or did He create it from within Himself? If He created it from within, then it isn’t a “creation” but an “expansion”—meaning the world is an expansion of God, not His handiwork. If it is a handiwork, He must have brought materials from elsewhere. Just as a potter brings clay from a mine to make a pot, where did God get the materials to build the universe? And why did He make it? The question of purpose is a significant hurdle. In philosophical debates to date, no clear reason has been established as to why God created the world. The purposes suggested are often not very credible.

If “compassion” is the purpose, the question arises: When did this purpose arise? If it is said that the purpose was born the day God was born, it implies God and the world were born together. If God existed first and the purpose came later, why did it arise later and not before? What was His ultimate motive? Some answer that the motive was compassion; compassion arose in God’s heart, and He created the universe.

Eko’ham Bahu Syam (I am one; let me become many)

To say that compassion is the motive for creation does not seem logical. In a world where there is so much cruelty and terror, a compassionate perspective does not hold up. Other proposed motives also lack a consistent explanation. Based on these philosophical points, Jain philosophy denies the existence of the God as creator. It is sometimes said that God did not like being alone, so He thought, “Eko’ham Bahu Syam” (I am one, may I become many), and thus became many from one. Given the concept of God, this too seems inconsistent.

Theism: The Religious Perspective

We have three perspectives before us: Religious, Ethical, and Philosophical. The concept of God as creator does not stand up well to these three points.

If the right to progress and change does not belong to man, then the existence of a Creator God puts him in jeopardy. Man can neither progress nor change (on his own). He becomes the way he is, if these two abilities are taken away, then from a religious standpoint, the existence of a God becomes dangerous for him. This belief gave birth to orthodoxy and pessimism, and this pessimistic outlook made man feel insignificant and powerless.

Theism: The Ethical Perspective

Ethically, if man’s will is not free, he cannot be held responsible for his actions. Only a person with freedom can be held accountable. A person’s willpower makes him responsible for his deeds. If a person is not free to act—if he merely does what God makes him do—why should he be responsible for the good or evil? If God made him do good, he did good; if God made him do evil, he did evil. Who is responsible—the one who makes it happen or the one who does it?

A machine cannot be responsible. If an “Iron Man” (automaton) walks a short distance and then fires a bullet, the question arises: Who is responsible? Is it the Iron Man, the machine-man, or the robot? Not at all. The person operating it is responsible. A machine-man moves exactly how a human operates it. If man is merely such a machine-man, he cannot be called responsible for his deeds. Ethically, this creates a massive problem, and the concept of morality essentially disappears.

Three Principles of the Theory of Karma (Karmavāda)

Jain philosophy considered this in its entirety and provided the first formula: Karmavāda.

1. Independence of the Soul: This is the first foundation. If a person’s will is not free, he cannot be held responsible for his actions. Because man is free to intend/will, he is responsible for his deeds. If he does good, the result is good; if he does evil, the result is evil. He himself is responsible for the good and the bad. This freedom of will is the first principle.

2. Moral Responsibility: The second principle is that the individual himself is morally responsible for his deeds. He cannot separate himself from the moral obligation of his actions. Whatever he does, he must accept the responsibility that “I alone am responsible for this.”

3. Right to Progress and Transformation: The third principle of Karmavāda is that every individual has the right to progress and change. This right is available even to the smallest creature. A single-sensed (Ekendriya) being, through continuous self-development, can reach the five-sensed stage, become a human, and even a monk. By walking the path of spiritual evolution, the soul can become detached (Vītarāga), omniscient (Kevalī), and ultimately a liberated soul (Mukta Ātma). This right to spiritual evolution is available to every soul. Based on this evolution, every soul has the potential to transform from Ātma (soul) to Parmātmā (Supreme Soul).

The Value of Effort (Puruṣārtha) in Karmavāda

Effort and the theory of Karma also cannot be separated. In a theistic view, the absence of individual effort might not be surprising, but in the theory of Karma, the absence of effort would be the greatest wonder. Effort and Karma are a pair; they can never be decoupled. However, due to lack in understanding of Karmavāda, even a philosophy of effort can sometimes appear like a philosophy of inaction.

Lord Mahāvīra gave many principles regarding Karma. While it is a general principle that good deeds bring good results and bad deeds bring bad results, this can be changed through effort. For instance, a person might have performed great deeds and bound by positive karma (Puṇya), but later if he engages in very evil acts, the good results can transform into bad ones. Conversely, if someone has done something very wrong but later performs exceptionally good deeds, it is possible for the bad karma to transform into good. This is the Principle of Transformation (Saṅkramaṇa). This can be clearly understood through the following story.

The Result of Effort: A Tale

Two people showed their palms to an astrologer. The astrologer looked at the elder brother and said, “You will become a king within one or two months.” To the younger brother, he said, “Your alignment is very poor. You will suffer from misfortune and become a beggar.”

Two months passed. The king died suddenly without an heir. Following ancient tradition, the Chief Minister decorated a female elephant, placed a garland in her trunk, and released her. According to tradition, whomever the elephant garlanded would be declared king. After a few hours, the elephant placed the garland around the neck of the younger brother, who was standing in the market. The younger brother became king, while the elder brother ended up a beggar.

The new king said to the astrologer, “Your prediction was wrong—it was the exact opposite!” The astrologer replied gravely, “O King! My prediction was not wrong. Tell me, how did you both spend your time after hearing the prophecy?”

The King replied, “My elder brother became arrogant. He thought, ‘I am going to be king, why worry about anything?’ He fell into luxury and wastefulness. I, on the other hand, thought that I must not become a beggar. I wanted to prove your words wrong. I immersed myself in good deeds and noble thoughts. In these two months, I did not commit a single wrong act. My resolve was firm.”

The astrologer said, “O King! My prophecy was correct, but you have demonstrated the exception. Bad deeds can overturn a bright future, and good deeds can turn a dark future into a bright one. It is evident before you.”

Mahāvīra: The Spokesman of Effort

This is the principle of transformation. A man on the verge of becoming a king can become a beggar, and one destined to be a beggar can become a king. This is an exception in the law of Karma, made possible by Effort (Puruṣārtha). Jain philosophy emphasized on effort constantly. Lord Mahāvīra said: “O Man! Exert your valor!” In the Ācārāṅga Sūtra, the voice of effort is repeated: “Exert yourself, be brave, do not hide your inner strength (Vīrya). Keep fighting (against your internal weaknesses).”

This inspiration for supreme effort shatters the concept of fatalism (Bhāgyavāda). Whether anyone else in Indian philosophy emphasized effort as much as Lord Mahāvīra is a matter of research.

Conclusion

Theism (Īśvaravāda) rejects both the theory of Karma and the theory of Effort. Lord Mahāvīra spent his life explaining that man is the creator of the ‘divine’ state, but God is not the creator of human creation.

Lord Mahāvīra was an Ātmavādi (believer in the soul). He propounded the existence of “God,” but did not accept God as an entity separate from the soul of man. He did not accept the “Creator and Creation” theory where man is a product of God. In his establishment, there are three stages of the soul:

1. Bahir-Ātmā (External Soul): The first stage, where the body is considered everything, and the existence of the conscious soul within is unknown.

2. Antar-Ātmā (Internal Soul): The second stage, where the truth is revealed—that just as butter pervades milk, the conscious power pervades the body.

3. Param-Ātmā (Supreme Soul): The third stage, where the bodily layers over the conscious power are removed. The Soul manifests as the Supreme Soul (God).

This clarifies that God is not an unimaginable, external power. He is the pinnacle of human development. A human who reaches the highest stage of development is Parmātmā or God. Jain philosophy does not reject the existence of God; it rejects the idea of God as the creator of the universe.

Did You Know?

• Jain philosophy does not believe in the theory of Incarnation (Avatārvāda).

• Miracles or divine events seen in the human world may be performed by celestial beings (Devas), because like humans, they also possess feelings of pride, insult, praise, joy, and sorrow. However, “God” (the liberated soul) is different; He remains established in His pure nature, formless, and free from the cycle of birth and death.

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Theory of Soul (Ātmavāda)

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Theory of Soul (Ātmavāda)

In the field of philosophy, two major schools of thought have existed: Ātmavāda (Belief in the soul) and Anātmavāda (Materialism/Non-soul theory). One view holds: “Anno jīvoannamsariram?” — The soul is different, the body is different. The opposing view holds: “Tajīva-taccharīra” — That which is the soul is the body; that which is the body is the soul. According to this view, there is no soul separate from the body, and thus, no rebirth.

Why the Soul?

Materialists (Anātmavādis) claim there is no soul, no liberation, no religion, no sin, and no merit—nor any fruits of such actions. They prioritize the current world. Their motto is: “Eat, drink, and be merry; that is the goal of life.” They believe the element called ‘soul’ is produced by the five elements (earth, water, fire, air, and space) and dissolves back into them. For them, only the present life is real.

However, the question for materialists is: if the existence of merit (puṇya) and sin (Pāpa) turns out to be real, what will happen to them? Their future would be dark and full of suffering. It is true that the soul is not perceptible to the senses or the mind. But this does not impact its existence. The means to know substances in the universe are not limited to sensory perception; they include experiential perception, yogic perception, inference, and scriptures (Āgamas). The power of the senses is limited; they only perceive tangible, formed matter. Mind is the follower of senses. It passess special knowledge of the substances perceived by senses. The soul is a formless (Amūrta) entity beyond sound, sight, taste, smell, and touch.

Formless substances cannot be known through senses. Not only formless but many substances with form cannot be perceived through senses. Air has form, but the senses cannot see it. The smell has form but it cannot be touched, how can they grasp a conscious substance like the soul? The inability to see the soul proves the limitation of the senses, not the non-existence of the soul. The feeling of “I am,” “I am happy,” or “I am sad” is not experienced by the body, but by that which is distinct from the body.

The Nature of the Soul

The soul is not something that exists only in the present; it is tri-temporal—it existed in the past, exists now, and will exist in the future. It was newer born. It is eternal, beginningless, and endless. It is constant and permanent. The Gita describes it beautifully: Just as a person discards worn-out clothes to wear new ones, the soul discards an old body to inhabit a new one after death. Only the “modes” (paryāyas) change—names and forms change—but the Soul Substance (Jīva Dravya) remains.

In terms of number, souls are infinite, and each has an independent existence. Some are bound by karma, while others are free. The root of karma is attachment (rāga) and aversion (dveśa). This is the reason for the soul to be in the world. By becoming free from these, every soul can become a Supreme Soul (Parmātmā). Keeping this in view, in Jainism, all souls are equal—from a tiny insect (kunthu) to an elephant. Every soul is an indivisible mass of innumerable, knowledge-filled “space-points” (Ātma-pradeśa). These have the capacity for contraction and expansion, much like light.

The Lamp Analogy: If you light a lamp in a large hall, its light fills the hall. If you place that same lamp in a small room, the light contracts to fit the room. If you cover it with a lid, the light is contained within the lid.

Similarly, the soul’s space-points expand or contract based on the body they inhabit (child, youth, or elderly). The soul remains the same; only the “equipment” (the body) and the manifestation of power change.

Just as a powerful young man can shoot an arrow with a bow, whereas a child cannot, because the difference lies only in the manifestation of strength. Similarly, if the bow is old and worn out, even a powerful young man cannot shoot the arrow. Here, there is no difference in his strength; only the instrument through which that strength is expressed has become incapable.

In the same way, there is no difference whatsoever in the soul of a child, a young person, or an elderly person. The difference can only be seen in the medium of manifestation, that is, in the instrument (the body) through which the powers of the soul are expressed.

According to Jain philosophy, the soul (Jīva) is a conscious substance (cetana dravya) whose essential nature is consciousness. While preserving the integrity of its intrinsic nature, it continuously undergoes various modifications (states). It is both the doer (kartā) and the experiencer (bhoktā). Through its own virtuous and unvirtuous activities, it accumulates auspicious (śubha) and inauspicious (aśubha) karmas, and it also experiences the fruits of those karmas.

Relationship between Soul and Body

The soul is conscious and formless, while the body is insentient and tangible. How do they connect? Jain philosophy explains that from time immemorial (anādi), the soul is covered by a subtle “Karma Body” (Kārmaṇa Śarīra). Because of this, it continuously builds one gross body after another, resulting in the cycle of birth and death. The bond is deep, like oil in a seed, butter in milk, or gold in ore.

• Just as oil is separated through a press, butter through churning, and gold through fire—the soul can be completely freed from the Karma Body through austerity (tapa) and self-restraint (Saṃyama). This state of absolute freedom is called Mokśa (Liberation).

Story: The Insight

There was a highly educated youth, intellectually sharp but spiritually void. He had no faith in the soul or rebirth. A great monk (Mahātmā) came to his village and gave profound discourses on the soul. The young man got to know of it through his friends. The youth went to him and said: “Old man, why do you keep chanting about the ‘soul’? Who has seen it? If it can be seen, show it to me, otherwise, your talk is pure hypocrisy.”

The monk realized the youth was not a seeker but was merely argumentative. He decided to teach him a lesson. After some small talk, the monk said, “I need a little milk. Is it available?” The youth quickly brought a bowl of milk. The monk began staring intently into the bowl. The youth said, “The milk is good, drink it! What are you looking at?” The monk replied, “People say there is butter in milk. I am looking for it. Where is it?” The youth laughed loudly. “You are truly naive! Butter isn’t seen just like that. First, the milk must be boiled, then set into curd, and then churned. Only then does the butter emerge!”

Hearing the young man’s words, the Mahātmā spread a mysterious smile and said, “My child! I say that the soul is within the body. But it has no color or form, nor is it merely a subject for intellectual logic. Therefore, it is not something that can be held in the palm of a hand and shown. First, heat the body—practice austerity. Then, let the mind settle—practice meditation. Afterward, through the churning of these inward-looking practices, the knowledge of the soul will emerge. Through the development of self-experience, you will begin to realize it. Then, there will be no room left for any question, curiosity, or logic. The entire situation will become crystal clear.”

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Theory of Rebirth (Punarjanmavāda)

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Theory of Rebirth (Punarjanmavāda)

The soul exists, the soul is eternal, and there is karma—these three principles are sufficient to prove rebirth. If the soul were not eternal, rebirth could not be imagined. If the soul did not exist, the question of rebirth would not arise. If there were no karma, there would be no vehicle, and without a vehicle, there could be no concept of moving on it. The soul exists, it is eternal, and it is accompanied by karma—the agent that drives it through the cycle of change—because of these three the concept of rebirth is self-evident.

In short, it is certain that a soul burdened by karma will be born after death, and die after birth; this is the principle of rebirth.

Death following birth and birth following death is the tradition of this world. Living beings wander through different births due to their own negligence (pramāda). Rebirth occurs only for those beings associated with karma, not for those liberated from it. Attachment (rāga) and aversion (dveśa) are the causes of karmic bondage, and karma is the cause of the cycle of birth and death. We can consider karma as a “psychosomatic force” (chaitasik-bhautikbal). It is this force that compels the soul to take rebirth.

Means to Know Past Lives

Lord Mahāvīra stated three ways to know about past lives:

1. Saha-sammuiyāe (Self-memory): Having direct memory of one’s own past life.

2. Para-vāgarṇeṇaṅ (Through others’ explanations): Knowing about rebirth through questioning and inquiry.

3. Aṇṇesṅ-vā-Aṃtie Soccā (Hearing from others): Not by questioning, not through self-memory, but by hearing from others; for example, if someone says, “In a previous life, this person was such-and-such.” Hearing this provides awareness of the past life.

Memory remains stored in the subtle body (sukśmasharīra). When it is awakened by a stimulus, it is called Jāti-smṛti. Jāti means birth; thus, Jāti-smṛti means memory of one’s birth. This is a special type of Mati-gyāna (sensory knowledge). Through this, the events of up to the last nine conscious lives can be known. When an event occurs similar to one that happened in a past life, it feels familiar. Past-life memory arises through deduction, inference, investigation, and search (īhā, apoha, margaṇā, gaveṣaṇā), along with the concentration and purity of the mind.

Question: If past-life memory can arise, why does it not happen to everyone? Why only to a few?

Answer: Jain scriptures state that birth is suffering, and death is also suffering. When a being is born, it experiences great pain. Kaarlchung, while analyzing memory, stated that before birth, the child possesses memories of the past life, but the suffering endured at the time of birth is so severe that all memories are destroyed or erased. Just as a deep trauma causes a person to lose their memory, the event of birth is so agonizing and the entry into a new world so strange that previous memories vanish. Therefore, there is nothing surprising about this.

Countless instances of Jāti-smṛti gyāna are found in Jain literature. Notable is the event where Lord Mahāvīra bestowed Jāti-smṛti gyāna upon Megha kumar, the son of Emperor Śreṇika. Megha kumar remembered his past life as an elephant; inspired by this, he became enlightened. Mahātmā Buddha described the thorn pricking his foot as the result (vipāka) of violence committed in a past life. Thus, there are abundant references to past-life facts in both Jain and non-Jain literature.

Rebirth: Scientific Perspective

Did the soul exist is past or not? Will it exist in future or not? Does the soul exist? What is the soul? Is the soul the same as matter? What is the soul’s relation to matter? The research conducted by modern scientists on these questions is also significant.

Scientifically, matter was considered to have three states: solid, liquid, and gas. Later, a fourth state, “Plasma,” was accepted, and a fifth state was discovered: “Protoplasm” (bio-plasma). Its primary location is the brain, where it is found in its densest state. Scientists, using electron microscopes, found it to be a beam of light. They stated that after death, this protoplasm separates from the body and spreads into the atmosphere. From there, it reaches vegetation through fields and crops. After entering fruits, flowers, and grains, it enters the human body through food. These protoplasm particles transform into “genes” and take rebirth with a new infant.

Scientists have considered protoplasm to be the soul. Based on the characteristics they described, it can be called the “subtle body” (sukśmasharīra) of Jain philosophy, not the soul itself. The subtle body takes rebirth. Protoplasm also transforms into genes and assumes a body. The subtle body is neither liquid, gas, nor solid. Protoplasm is also different from these.

The subtle body has “four-touch” (catuh-sparśī) and cannot be seen by the eyes. Protoplasm is also an extremely minute particle. Those with Avadhi-gyāna (clairvoyance) or extra-sensory knowledge awaken their internal instruments to see the subtle body, while scientists see protoplasm through microscopic instruments. The invisible body within the physical body, which has been seen through instruments, is indeed protoplasm or the subtle body. Scientists have yet to grasp the nature of the soul as described in Indian philosophy.

Research and experiments related to the soul in the field of science are still ongoing. However, the discovery of Protoplasm confirms several key truths:

• The Soul is tri-temporal and eternal: It persists through time.

• Past lives and Future lives: These are simply two different perspectives/angles of the soul’s expression.

• Subtle Body vs. Soul: The element discovered by scientists known as “Protoplasm” corresponds to the Subtle Body (Sukśma Śarīra) described in Indian philosophy, not the Soul.

• The Blueprint of Life: The subtle body remains in constant association with the worldly soul (Sansāri Ātmā) and serves as the fundamental point for the creation of a new physical body.

Parapsychology

To clarify the existence of the soul and to understand past lives and reincarnation, science established a branch called Parapsychology.

Science and Parapsychology suggest that when the protoplasm (subtle body) awakens on the memory imprint of a child, past memories are triggered, and events from previous lives begin to surface. Based on this memory, extensive research has been conducted.

Prominent parapsychologists, such as Dr. Ian Stevenson, collected and analyzed data on various cases of reincarnation, presenting new findings. Wherever they discovered such reports, they personally investigated, studied the events, verified their authenticity, and drew conclusions. They documented cases that are truly astonishing. Children described events from their past lives that were verified to be factually accurate. Within the two years of 1969–1970 alone, 108 cases related to past lives came to light in India and 80 in Burma.

In the language of scientific conclusion, it is now being theoretically accepted even in the scientific world that there is life both before and after the current life. There is a connecting element that possesses an inherent natural power, which, while remaining constant (Dhruva), takes birth again and again.

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Theory of Karma (Karmavāda)

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Theory of Karma (Karmavāda)

All living beings desire happiness. Happiness is dear to everyone. They do not want sorrow. Yet, sorrow is encountered, and even when they desire happiness, it is not attained. What is the reason for this? Who is the doer of happiness and sorrow? Who is the enjoyer? Who is the one to end it? Who is the provider of happiness and sorrow? The answers to these questions are provided in the theory of Karma.

Happiness and sorrow are self-created, not created by others. The soul is the doer of happiness and sorrow. It is the enjoyer. It is the one who puts an end to happiness and sorrow, and it is the one who provides them.

Jain philosophy states: The soul remains covered by a subtle ‘Karma body’. That Karma body is the cause of the soul’s wandering in the cycle of birth and death (Bhav-bhramaṇa). The Karma particles (Pudgala) that are attracted by the auspicious and inauspicious activities of the soul are called Karma. These Karma distort the nature of the soul and become the cause of auspicious and inauspicious results. Karma is also the cause of the diversity among worldly beings; for instance, a scholar may be poor while a fool is wealthy. Someone is a master without possessing the required merit, while a deserving person is a servant; the internal cause for such countless diversities is Karma. The root of Karma is attachment (rāga) and aversion (dveśa). Both are the branches of ‘Moh-karma’ (deluding karma). Upon conquering Moha, both are conquered, and the soul’s original attributes are revealed.

The soul has eight original attributes: Keval-gyāna (Omniscience), Keval-darśana (Omni-perception), Ātmik-sukh (Spiritual bliss), Kshāyik-samyaktva (Perfect right belief), Atal-avagāhana (Eternal stability), Amūrti (Formlessness), Aguru-laghu (Neither light nor heavy), and Nirantarāya (No Obstruction).

The first attribute is Keval-gyāna. The Karma that obscures this is Gyānāvarṇīya Karma. It hinders the manifestation of the soul’s infinite knowledge. Just as a bandage over the eyes obstructs sight, this Karma acts as an obstacle even though infinite knowledge exists within every worldly soul.

The soul’s second attribute is Keval-darśana. The Karma that obscures this is Darśanāvarṇīya Karma. It hinders the soul’s general perception. Just as it is impossible to meet a great person without the guard’s permission, the emergence of this Karma causes obstructions in seeing or general awareness.

The third attribute of the soul is Ātmik-sukh. The obstructing Karma is Vedanīya Karma. This Karma is like honey on the edge of a sword. Just as licking honey on the edge of a sword gives the experience of sweetness, it is like Sātā-vedanīya Karma; and the tongue getting cut by the edge is like Asātā-vedanīya Karma.

The fourth attribute of the soul is Kshāyik-samyaktva. The obstructing Karma is Mohanīya Karma. Due to its emergence, a being lacks right faith. The wisdom to recognize benefit and harm, what should be done and what should not, is destroyed. Just as a person loses their senses by consuming liquor, a being becomes devoid of discrimination due to this Karma. He remains attached to sensual pleasures.

The fifth attribute of the soul is Atal-avagāhana (Eternal stability). The obstructing Karma is Āyuṣya Karma. This Karma is just like a prisoner in jail who cannot get out before the fixed term. Similarly, a living being cannot move from one life (Bhāva) to another without fully experiencing the fixed lifespan. Because the lifespan of the next life is determined before the current life ends, a being cannot be liberated even after leaving one birth.

The sixth attribute of the soul is Amūrti. The obstructing Karma is Nāma Karma. Due to the emergence of this Karma, the soul’s formlessness is not revealed. Just as a painter creates new paintings, due to the emergence of Nāma Karma, various types of bodies, diverse forms, and different types of limbs and body parts are created.

The seventh attribute of the soul is Aguru-laghu (Neither small nor large). The obstructing Karma is Gotra Karma. This Karma is explained with the example of a potter: just as a potter makes pots small or large as desired, due to the emergence of Gotra Karma, beings become high or low, looked upon with respect or looked upon with contempt.

The eighth attribute of the soul is Nirantarāya. The obstructing Karma is Antarāya Karma. It is like the treasurer of a king. Just as an item is not received without being given by the treasurer despite the king’s order, similarly, the desired object is not obtained until the Antarāya Karma is removed.

Gyanāvarṇīya, Darśanāvarṇīya, Vedanīya, Āyuṣya, Nāma, Gotra, and Antarāya—these seven Karmas are family to Moh-karma. Moh-karma is the supreme among them. Just as an army flees when the commander is killed, similarly, when Moh-karma diminishes, other Karmas also diminish. Just as fire without smoke and fuel is extinguished, similarly, when Moh-karma diminishes, other Karmas diminish. A tree whose root has dried up does not sprout even when watered; similarly, when Moh-karma diminishes, Karmas do not sprout.

Questions and Answers

Question : Karma is inert (Jaḍa), it is non-living (Ajīva). Then how can they give appropriate results to the living being?

Answer : It is true that Karma-particles do not know that a particular soul has done this work, hence this result should be given to it. However, the auspicious and inauspicious particles attracted by the soul’s actions cause the soul to undergo a transformation, through which the soul receives the results accordingly. For example, when does wine learn the power to intoxicate, and when does poison learn to kill? Yet, drinking wine causes intoxication, and eating poison causes death. Wholesome food does not know how to give health, and medicine does not know how to cure a disease; yet, wholesome food provides health, and taking medicine cures disease. When externally consumed particles have such an effect, what doubt can there be about the effect of Karma-particles accepted through internal activities of the soul? By using appropriate means, the power of poison and medicine can be changed; similarly, by means such as austerity, the power of Karma to give results can also be changed. Even in Karma’s that have a long duration and gives intense results, their duration and the power to give results can be reduced.

Question : The soul is formless (Amūrta) and Karma is tangible (Mūrta), it is inert. Then how can there be a connection between these two opposing things?

Answer : There can be no connection between a formless soul and tangible Karma, but the soul has been connected to the Karmic-body since time immemorial. Therefore, those worldly souls are also considered somewhat tangible. From this perspective, the connection of Karma is only with those categories of souls whose connection with Karma has been continuing. And those souls that have become completely formless and Karma-free cannot be connected by Karma again. The essence of this is that the Karma-bound soul acquires Karma, and upon becoming Karma-free, those souls cannot have a connection with Karma.

Question : How did Karma first attach to the soul?

Answer : The appropriate answer is that the relationship between the soul and Karma is Apaścānupūrvitayā (neither first nor last). If one considers the soul to exist before Karma, there is no reason for Karma to attach to it. One cannot consider Karma to exist before the soul either, because Karma cannot exist without being performed, and it is impossible to perform Karma (action) without a soul. It is also illogical to consider them as arising simultaneously; firstly, there would be no one to produce them, and secondly, even if we imagine a creator (God), the dilemma is not resolved—it only becomes more complex, as one would then have to search for the creator of that God, leading to an infinite regression of creators. Therefore, the beginningless (Anādi) association of Karma with the soul is the only logical and consistent explanation.

Question : If the association of Karma with the soul is beginningless, how can it ever become free from Karma?

Answer : The association of Karma with the soul is beginningless in terms of the process (Pravāha), not in terms of the individual(Vyakti), because all Karmas have a fixed duration. There is not a single Karma-particle that has been attached to the soul since time immemarial. Karmas separate from the soul once their duration of fruition is complete. When the soul stops the entry of new Karma—that is, when it ceases the Āśrava (the cause of influx)—the binding of Karma stops. The previously bound Karmas then come to fruition and are exhausted, either naturally or through premature shedding (Udīraṇā), and thus, the soul attains liberation.

Question : Is Karma the only cause for the completion of any task?

Answer : No. According to Jain philosophy, a task is completed through a combination of a group of causes, known as Samvāya. There are five types of Samvāya:

1. Kāla (Time): Nobody can work without time. Results of auspicious or inauspicious karma do not come immediately; they come at a fixed time in the future. A newborn child, no matter how much effort is made to teach him to speak or walk, cannot learn to speak or walk immediately after birth. He will learn only when the appropriate time and maturity arrive. A mango seed has the inherent nature of transforming into a great tree and producing thousands of mangoes, yet it does not bear fruit immediately after being planted. It requires time.

2. Svabhāva (Nature): The nature of a mango seed is to sprout and develop into a tree; therefore, the efforts of the gardener become effective. The gardener’s fortune bears fruit, and through the power of time, it gradually transforms into a sprout, plant, and tree. Every object has its own inherent nature. A babul tree can never produce mangoes.

3. Karma (Action/Fate): Two twin children are born from the same mother; one is beautiful and intelligent, while the other is unattractive and dull. Why is this difference? Time, effort, and nature were the same for both, yet why does such a difference exist? Both were born from the same womb and grew in the same environment; then how did this difference arise? All this is the effect of karma. The soul that performed good deeds in its previous birth receives favorable circumstances, while the one that performed bad deeds receives unfavorable circumstances.

4. Puruṣārtha (Effort): The effort made in the first moment is called effort, and that very effort becomes karma in the next moment. Even when good karma exists, without personal effort the task cannot be accomplished. Even if there is good rainfall in the field and the plough and seeds are available, the field cannot become productive until the farmer makes an effort and sows the seeds. Similarly, even if food is placed before a person, the stomach cannot be filled without the effort of the hands and mouth.

5. Niyati (Destiny): The collection of firmly bound karmas (nikācita karmas) is called destiny. It is created by one’s own effort, but after it has been formed, effort has not even the slightest power to change it. Therefore, an event that is destined to occur in a particular way cannot be avoided, even after making countless efforts. Even after making sufficient effort in the right direction, if the desired result does not come, then it has to be accepted as the effect of destiny.

Conclusion

The soul is the creator of its own destiny. Happiness and sorrow are the fruits of its own actions. No external power can bestow happiness or sorrow; they can only be Nimitta (instrumental causes). When this belief becomes firm, the soul remains unshaken by adversity and faces difficulties with patience. It does not blame others for its suffering, which saves the soul from pessimism and provides the strength to keep the mind calm.

Story: Prasannacandra

Once, while wandering with Lord Mahāvīra, Muni Prasannacandra arrived at Rājagṛha. Outside the Samavasarana, he stood in deep meditation with both arms raised, performing Ātāpana (austerity by exposing himself to the blazing rays of the sun).

King Śreṇika, accompanied by his royal entourage, came to pay homage to Lord Mahāvīra. Along with him were two messengers, Sumukh and Durmukh. When Durmukh saw the meditating monk, he said to Sumukh, “Look at this hypocritical monk! He stands here pretending to meditate, yet he has no concern whatsoever for his own son. An enemy king has attacked his kingdom. Who is there now to protect it? His kingdom will surely be taken away, and his wife will also suffer greatly.”

As soon as these words reached the ears of Muni Prasannacandra, his meditation was disturbed. Thoughts of his kingdom, his son, and his wife overwhelmed him. He became absorbed in Ārta Dhyāna (distressed contemplation) and, in his mind, began fighting a fierce battle against the invading enemies.

Meanwhile, King Śreṇika approached Lord Mahāvīra and asked about the spiritual destiny of Muni Prasannacandra. The Lord replied, “If he were to die in his present state of mind, he would be reborn in the first hell.”

King Śreṇika was astonished. At the same time, the monk’s inner thoughts were becoming increasingly violent. As the king continued to ask about his next birth, Lord Mahāvīra replied successively: the second, third, and ultimately the seventh hell, indicating the progressively worsening state of the monk’s mental condition.

Meanwhile, in his mental battle, the monk imagined himself fighting so intensely that he decided to remove the crown from his head and hurl it at the enemy. But as his hand touched his head, he suddenly realized, “Alas! Whose kingdom? Whose son? I am a monk. I have renounced violence. How have I become entangled in worldly attachments again?”

With this awakening, his thoughts underwent a complete transformation. Rising from the state that had led toward the seventh hell, his spiritual condition ascended rapidly until it reached the level of Sarvārthasiddha, the highest heavenly realm. His inner purity continued to elevate him higher and higher.

At that very moment, King Śreṇika heard the celestial drums resounding in the sky. On asking the Lord about the cause, Lord Mahāvīra said, “Muni Prasannacandra has attained Kevala Gyāna (Omniscience).”

Hearing these words, every pore of King Śreṇika’s body thrilled with joy. After bowing to Lord Mahāvīra, he returned toward his palace. As he walked, he reflected within himself:

“Muni Prasannacandra never moved from his place. From beginning to end, he stood exactly where he was. Outwardly, nothing had changed, yet inwardly he had journeyed from the depths of spiritual downfall to the highest state of enlightenment.”

He also thought, “My messenger Durmukh, through his harsh and ill-spoken words, became the very instrument that disturbed the monk’s meditation and altered the course of his inner spiritual state.”

Did You Know?

• The vibration of countless impressions is recorded in every complex (Skandha) of Karma particles. This is no longer unclear after the scientific explanation of Chromosomes and Genes. It is believed that 600,000 instructions are encoded in each gene. A comparative study of Genes and Karma is a fascinating subject.

• Only a soul already bound by Karma undergoes the binding of new Karma; a soul liberated from Karma does not bind new Karma.

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Anekāntavāda(The Doctrine of Non-Absolutism)

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Anekāntavāda (The Doctrine of Non-Absolutism)

In Jain philosophy, to understand an object in its entirety, a significant formula is provided: Anekāntavāda. This means the acceptance of infinite contradictory attributes in a single object. It is a methodology of thought and a style of reflection. The style of expressing this is called Syādvāda (the doctrine of “conditioned” or “relative” assertion). Closely linked to this is Nayavāda (the doctrine of partial standpoints). When we accept only one attribute of an object, it is called a Naya. This is akin to picking a single letter from the set of alphabets; a statement about one aspect of an object is Naya.

Lord Mahāvīra stated: “An object has infinite modes (paryāyas) and infinite angles (koṇas). The existence of infinite angles on the plane of an object is the absolute truth.” The existence of infinite angles is not a contradiction. The fact that they cannot be grasped by our intellect simultaneously makes them appear contradictory. An object has infinite pairs of attributes. It can be known, but cannot be fully described, because in one moment, using one word, only one attribute can be explained, and the exposition of one attribute cannot be the exposition of the whole.

This perspective is as scientific as it is logical. No religion or philosophy in this world can claim to have explained the truth in its totality. Lord Mahāvīra presented this fact as a new dimension of Intellectual Non-violence (Bauddhik Ahiṃsā) by establishing the principle of Anekānta. In that era, many philosophers were aggressively engaged in establishing their own doctrines while disparaging others. In that environment, Mahāvīra said to them:

“Your doctrine is not false, but you are stating it by breaking the thread of relativity (apekśā). You are presenting a fragment as the whole—from this perspective, your doctrine is false. If you re-attach the thread of relativity, the false will become true, and the fragment will become a symbol of the whole.”

Immersed in this philosophy, a Jain thinker referred to Mahāvīra’s vision as the “collection of all false perspectives.” Every one-sided perspective is false because it is absolute (nirpekśa). When all such perspectives are linked by the thread of relativity (sapekśatā), they become one—this constitutes Mahāvīra’s vision.

Siddhasena Divakara expressed this poetically: “O Lord! Just as rivers merge into the ocean, all perspectives merge into your Anekānta vision. However, you are not contained within those perspectives, just as the ocean is not contained within the rivers.”

The Dispute of One-Sidedness: The Elephant and the Blind Men

A dispute regarding truth is a dispute of one-sided vision. Five blind men were on a journey. They reached a village and heard about an elephant. They went to see. Their seeing was not by sight but by touching it. All the five of them had seen the elephant and visualised a picture of it and started discussing-

• The First One said: “The elephant is like a pillar.” (Leg)

• Second said: “No, it is not like a pillar. It is like a banana tree trunk.” (Trunk)

• Third said: “It is like a pestle.” (Tusk)

• Fourth said: “It is like a winnowing basket.” (Ear)

• Fifth said: “You are all wrong, it is like a thick rope.” (Tail)

Each of them shaped an image according to his own experience and fixed it firmly within the framework of his imagination. There was no room left for even the slightest change in their opinions. Each began to proclaim that his own perception was the absolute truth and that everyone else’s was false. Thus, the dispute continued.

Then a man arrived who could see. He saw the entire elephant. He listened to the blind men’s argument for a few moments and then said, “Brothers, why are you quarrelling?”

They narrated the whole story and asked him to decide in favor of each of their respective views.

The visitor replied, “All of you are mistaken.”

The five blind men exclaimed together, “How can that be? We have touched the elephant ourselves!”

The visitor said, “You have not touched the whole elephant. Each of you has touched only one part of it. Come with me, and I shall settle your dispute near the elephant itself.”

He led all five of them to the elephant. Touching each part one by one, he explained:

“You are correct in saying that the elephant is like a pillar, but you touched only its leg, not the whole elephant.”

“You are also correct in saying that the elephant is like the trunk of a banana tree, but you touched only its trunk, not the whole elephant.”

“You too are correct in saying that the elephant is like a pestle, but you touched only its tusk, not the whole elephant.”

“You are also correct in saying that the elephant is like a winnowing basket, but you touched only its ear, not the whole elephant.”

“And you are correct in saying that the elephant is like a thick rope, but you touched only its tail, not the whole elephant.”

He then concluded:

“You consider your own partial perception to be the whole truth and everyone else’s perception to be false. That is why all of you are mistaken. Unite the parts with the whole; merge the fragment into the complete reality. Only then will each of your statements become true.”

Every fundamental element of the universe is whole, yet no whole is separate from its parts. Mahāvīra unified the whole and the parts through the thread of relativity. He unveiled the secret in these words: “One who knows the one, knows all. Only one who knows all can truly know the one.”

A dogmatic person views truth through the spectacles of attachment, while a non-dogmatic person uses the cloak of logic and contemplation to view truth as an infinite-eyed being.

Lord Mahāvīra and Curiosity

Lord Mahāvīra’s era was an age of inquisitiveness. Thousands of curious people used to go to many Ācārya’s to satisfy their curiosities. Lord Mahāvīra also gave solutions to thousands of curiorities in his life time. The greatest seeker among them was his disciple, Indrabhūti Gautama. A vast portion of Mahāvīra’s teachings is the resolution of Gautama’s questions.

1. Once Gautama asked: “Lord! Some ascetics say that spiritual practice can only be done in the forest. What is your opinion on this?”

“Gautama! I propound that spiritual practice can take place in a village as well as in a forest. Spiritual practice does not happen in a village, nor does it happen in a forest.” “Lord! How so?” “Gautama! He who knows the distinction between the soul and the body can practice in a village and can also practice in a forest. He who does not know the distinction between the soul and the body cannot practice in a village nor in a forest.” For a spiritual practitioner who does not see the soul, the question of village or forest is primary. For one who sees the soul, his abode is the soul itself. Therefore, the question of village or forest does not arise for him. This logic is sound: if you see the soul, what will you achieve by going to the forest, and if you do not see the soul, what will you achieve even by going to the forest?”

2. The Lord was staying at the Candrāvataraṇa shrine in Kaushambi. Jayanti, the sister of King Śatānīka, came there. She bowed and asked: “Lord! Is it better for living beings to sleep or to be awake?” “It is good for some living beings to sleep, and it is good for some living beings to be awake.” “Lord! How so?” “It is better for an irreligious person to sleep. When he is awake, he puts others to sleep (in ignorance); therefore, it is better for him to sleep.” “It is better for a religious person to be awake. When he is awake, he awakens others; therefore, it is better for him to be awake.” “Lord! Is it better for living beings to be weak or to be strong?” “It is better for some living beings to be weak, and it is better for some living beings to be strong.” “Lord! How so?” “It is better for an irreligious person to be weak. He earns a livelihood through unrighteousness and becomes a cause of suffering for others; therefore, it is better for him to be weak.” “It is better for a religious person to be strong. He earns a livelihood through righteousness and does not become a cause of suffering for others; therefore, it is better for him to be strong.” “Lord! Is it better for living beings to be lazy or to be active?” “It is better for some living beings to be lazy, and it is better for some living beings to be active.” “Lord! How so?” “It is better for the unrestrained to be lazy so that he may not harm others.” “It is better for the restrained to be active so that he may serve the welfare of others.”

3. Skandaka Parivrājaka lived in Śrāvastī. The Lord arrived in Kāyañjalā. He came to the Lord. The Lord said: “Skandaka! You have a curiosity in your mind as to whether the world is finite or infinite!” “Lord! I seek an explanation for this.” “I explain it from a relative perspective. According to that, the world is both finite and infinite.” “Lord! How so?” “The world is one, therefore from the perspective of number, it is finite. The world is spread across innumerable space points, therefore from the perspective of area, it is finite. The world existed, exists, and will exist; therefore, from the perspective of time, it is infinite. The world is endowed with modes of color, smell, taste, and touch; therefore, from the perspective of modes, it is infinite.” The one who sees opposition in obstruction has one eye, and the one who sees accommodation in opposition has infinite eyes. The Lord, having become the possessor of infinite eyes, perceived the truth and shaped it.

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Tīrthaṅkara Pārśvanātha

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Tīrthaṅkara Pārśvanātha

The twenty-third Tīrthaṅkara, Lord Pārśva, is a historical figure. His religious tradition (Tīrth-pravartana) began 250 years before Lord Mahāvīra. Until the time of Lord Mahāvīra, his tradition remained unbroken. Lord Mahāvīra’s parents were followers of Lord Pārśva. The credit for making the practice of non-violence (Ahiṃsā) and truth (Satya) widespread in society goes to Lord Pārśva. Lord Pārśva became very popular through the promotion of the non-violent tradition. We learn of this through the epithet Purisādānīya (beloved of men). Lord Mahāvīra respectfully used this title for Lord Pārśva. Lord Pārśva was the son of King Aśvasena of Kāśī. His mother’s name was Vāmādevī. He was born in 877 B.C.

Rescue of the Snake

Prince Pārśva was once inspecting the city from his palace. He saw an immense crowd of citizens heading in one direction. He learned from an attendant that a severe ascetic named Kamatha had arrived in the garden. He was performing Pañcāgni (five-fire) penance, and people were going to see him. Out of curiosity, Pārśva also went there. The flames were touching the sky, and large logs were burning. Through Avadhi-gyāna (clairvoyance), Pārśva saw a pair of snakes inside the burning logs. He immediately told the ascetic, “Religion lies in non-violence; what kind of religion is devoid of non-violence? In this Pañcāgni penance of yours, a male and a female snakes are burning.” When the ascetic protested, Pārśva had the logs split. The burning pair of snakes crawled out and writhed in pain. Pārśva recited the Namokāra Mahāmantra to them and advised them not to harbor anger toward the ascetic. At that very moment, they died. Upon death, they were reborn as the King and Queen of the snake-gods (Nāgakumār Devas), known as Dharaṇendra and Padmāvatī. The influence of the ascetic waned. He was ridiculed everywhere. Furious, he undertook a fast unto death. After dying, he became the deity Meghamāli.

Initiation

Upon the exhaustion of his Bhogā-vali karma, Lord Pārśva prepared for initiation. The Lokāntika deities came and requested him to work for the welfare of the people. After performing the Varṣidāna (giving charity for a year), on the eleventh day of the dark fortnight of Pauṣa, the Lord, along with one hundred individuals, performed the Pañca-muṣṭhiloca (pulling out hair in five handfuls) in the Āśrampad garden of Varanasi. Amidst a massive crowd of gods and humans, he completely renounced all sinful activities. That day, the Lord was observing anAṭṭham fast (A three day-night past). The next day, he wandered from the garden to the Kopakatak settlement, where he broke his fast at the house of the householder Dhanya Gāthāpati. The gods proclaimed the importance of his charity through celestial drums.

Obstacles (Upasarga)

The Lord now began wandering as a Videha (one beyond body consciousness). He became engaged in austere penance. While wandering, he arrived in the city of Shivpuri. There, in the Kośa-van forest, he stood in meditation. After some time, he moved on to a hermitage and stood in a meditative posture under a banyan tree. Meanwhile, the ascetic Kamaṭha, after becoming a deity, saw Lord Pārśva through his Avadhi-gyāna. Seeing him, his past-life enemity resurfaced. He arrived there to torment the Lord. First, he took the forms of a lion, leopard, tiger, and venomous creatures to trouble the Lord, but the Lord remained unmoved like Mount Meru. Frustrated, the deity became even angrier. He created the illusion of a storm. Dark clouds gathered all around. Suddenly, heavy rain began to fall. The water rose past the knees, waist, and chest, reaching the tip of the nose. Yet, the Lord remained immovable. At that moment, Dharaṇendra’s throne shook. Through his Avadhi-gyāna, he saw the Lord standing in the water. He immediately rushed to serve him. After bowing, he created a massive lotus with a long stalk beneath the Lord’s feet. He himself took the form of a seven-hooded snake and formed a canopy over the Lord. The Lord remained in equanimity, feeling neither anger toward Kamaṭha nor attachment to Dharaṇendra. The deity Kamaṭha continued to pour rain. Dharaṇendra rebuked Kamaṭha, saying, “O wicked one! Even now you do not abandon your insolence? The Lord is immersed in equanimity, while you are falling deeper into the abyss of degradation.” Terrified by Dharaṇendra’s rebuke, Kamaṭha withdrew his illusion, apologized to the Lord, and departed. Once the obstacle ceased, Dharaṇendra also praised the Lord and returned.

Omniscience (Keval-gyāna)

The Lord spent eighty-three nights in penance and meditation in this manner. On the eighty-fourth day, while meditating under a Dhātaki tree in the Āśrampad garden, he attained the Kśapaka Śreṇi (the ladder of annihilation). By destroying the destructive (Ghāti) karmas, he attained omniscience (Kevala-gyāna). Indra celebrated the Kevala-Mahotsava and constructed a Samavasaraṇa. Thousands of people from Varanasi arrived to see the Omniscient Lord. The Lord delivered a discourse. In his very first sermon, the religious order (Tīrtha) was established. Many individuals accepted the householder and renunciant vows.

The Fourfold Religion (Cāturyāma Dharma)

Lord Pārśvanātha was the final expounder of the Cāturyāma Dharma. Later, Lord Mahāvīra explained the religion of the five great vows (Pañca Mahāvrats), hence Pārśva’s religion became famous as Cāturyāma Dharma. The four vows were:

1. Sarv PrāṇātipātaViramaṇa: The vow of non-violence (Ahiṃsā).

2. Sarv Mṛṣāvāda Viramaṇa: The vow of truth (Satya).

3. Sarv Adattādāna Viramaṇa: The vow of non-stealing (Asteya).

4. Sarv Bahiddhādāna: The vow of non-possession (Aparigraha).

Among the twenty-four Tīrtaṅkaras, the first and the last propound the ascetic religion in the form of five great vows. The remaining twenty-two Tīrtaṅkaras are the expounders of the Cāturyāma Dharma. Cāturyāma and Pañcayāma are merely differences in terminology; the practice is the same in both. In Cāturyāma Dharma, celibacy (Brahmacarya) was not considered a separate vow but was included under non-possession (Aparigraha). Women were considered “two-footed” property. Since a celibate renounces women, celibacy is naturally included within non-possession. The evolution of Cāturyāma Dharma is itself the religion of the five great vows.

Influence on Religious Communities

The words of Lord Pārśva had a profound impact on the contemporary public. Amidst the dense ideological fog of that time, the common people received the light of spirituality from him. He enabled the realization of truth and non-violence. In an environment of religious fanaticism and animal sacrifice, his teachings and efforts were highly influential. During his time, the tradition of ascetics (Tāpas) was dominant, but much ignorance and suffering prevailed in the name of penance. His detachment-oriented teachings provided everyone with the motivation for right penance. The influence of his words was reflected in other religious philosophies.

The esteemed Vedic sage Pippalāda was influenced by Pārśva’s ideas. He held that when consciousness separates from the body, the body perishes—a clear impact of Pārśva’s ideology. The famous Brahmin sage Bhāradwāja, leader of the Mundaka sect, kept his disciples separate from those performing animal sacrifices. They shaved their heads, begged for alms, and mostly lived in forests. Although it is not logical to categorize them as Jains, Pārśva’s influence is clearly visible in their concept of rejecting animal sacrifice. The Vedic sage Naciketa, of the Upaniṣadic era, was a contemporary of Bhāradwāja and accepted the “sacrifice of knowledge” (gyāna-yagya). Naciketa emphasized sense control, increased meditation, and the distinct realization of body and soul. Similarly, thinkers like Kātyāyana and Ajita Keśakambala were influenced by Pārśva’s thoughts. The Greek philosopher Pythagoras, born in the 6th century B.C. and a contemporary of Lord Mahāvīra and Gautama Buddha, accepted the doctrines of reincarnation and karma. He raised his voice against violence and non-vegetarianism, showing that the echoes of Pārśva’s views reached foreign lands as well.

The Śākya country of Buddha was influenced by Lord Pārśva’s tradition. Buddha’s uncle was a follower of Pārśva’s doctrine. It is quite possible that the seeds of Buddha’s renunciation lay in the teachings of Pārśva. Many historians believe that Buddha wandered in search of self-realization but did not attain it. When he came to Rājagṛha, he found the Cāturyāma Dharma practiced by the Nirgrantha Śramaṇa community very appealing. Later, he incorporated the Cāturyāma Dharma into the Eightfold Path he established, adding meditation and wisdom to it. Reading the Majjhima Nikāya makes this clearly evident. It is said that for the first six years of his ascetic life, he lived the life of a Jain Śramaṇa.

Expansion of Influence and Travel

Lord Pārśva traveled extensively. Based on historical evidence, it can be said that Lord Pārśva traveled and spread religion far and wide, from Kashi-Kaushal to Nepal. Records exist of large numbers of Jain monks being found in the North-Western frontier provinces, Egypt, Iran, and Afghanistan during the times of Alexander the Great, and the Chinese travelers Fa-Hien and Hiuen-Tsang. In the 7th century B.C., the Chinese traveler Hiuen-Tsang and, prior to him, Alexander, saw many Nirgrantha saints in the Central Asian city of “Kiyarishi.” This is only possible if that region was considered the area of movement for Lord Pārśva and his tradition’s saints. He had an overwhelming influence throughout Aryavarta.

Pārśva’s influence extended to great kings and emperors. According to Dr. Jyotiprasad, there were many states at that time where Pārśva was regarded as the presiding deity. The Vrātya Kśatriyas of that time were followers of Jainism. In the powerful Vajji confederacy of Videha and Vaiśālī, divided into eight clans including the Licchavīs, only Pārśva’s religion was popular. The valiant King Karakanḍu of Kaliṅga renounced his entire power and worldly comforts to become a monk. King Dvimukha of Pāñcāla, King Bhīma of Vidarbha, and King Naggati of Gāndhāra were ardent devotees of Pārśva. In the South too, followers of Pārśva were present in significant numbers.

Unimpeded Influence

While all Tīrtaṅkaras are equal in terms of spiritual attributes, it is certain that Lord Pārśva possessed a distinct characteristic that made him the most popular. Most of the hymns (stotras) and mystical diagrams (yantras) available in Jain literature are associated with Pārśva. There is an abundance of epics, poems, biographies, and hymns imbued with devotion to Pārśva, and more temples are found dedicated to Pārśvanātha than to others. For other Tīrtaṅkaras, the epithet ‘Arhā’ is mentioned, but for Pārśva, the term Pāseṇam Purisādāṇie (Pārśva, the beloved of men) is used. Purisādānīya means one whose name is worth remembering with respect among men. This epithet indicates a unique specialty of him.

Many of Lord Pārśva’s disciples became deities in the celestial zodiac. The Agamas state that many monks, nuns, and laypeople, swayed by free-spirited tendencies, opportunism, and laxity, became Virādhaks (those who transgress) and were reborn mainly as deities in the celestial zodiac. Their faith in Lord Pārśva remained intact. Such 220 deities frequently appeared to pay homage and demonstrate their miraculous powers (Riddhi). This includes many presiding deities like the Sun, Moon, Venus. This may be one reason why the public was influenced by these deities. Many of these deities displayed their powers before Lord Mahāvīra, and when Mahāvīra narrated their past lives and identified them as disciples of Pārśva, it further deepened his influence.

Four Pratyekabuddha kings, including Karakanḍu, became disciples of Lord Pārśva. After the Nirvāṇa of Tīrtaṅkaras, the tradition of Ācāryas continues. The Upakeśā Caritāvalī provides an introduction to Pārśvanāth’s lineage. His first successor (Paṭṭadhara) was Gaṇadhara Śubhadatta. After him, influential Ācāryas like Ārya Haridatta, Ārya Samudrasūrī, and Ārya Keśī Śramaṇa appeared.

Nirvāṇa

After traveling through various regions and guiding millions, the Lord finally arrived at Sammed Śikhar, passing through cities like Amalakalpa from Varanasi. He performed the final fast with thirty-three other Carama Sarīrī (those in their final body) monks. In a one-month fast, he destroyed the four Aghāti karmas and attained Nirvāṇa. Deities, Indras, humans, and kings collectively performed the last rites for the Lord’s physical body.

The Lord’s Order

• Gaṇadharas: 10

• Kevalīs (Omniscient): 1,000

• Manah-paryavagyānis (Telepathic knowledge): 750

• Avadhi gyānis (Clairvoyant): 1,400

• Vaikrīya Labdhi-dhāris (Power to transform): 1,100

• Chaturdaśa Pūrvīs: 350

• Carcā-vādīs (Debaters): 600

• Sādhus (Monks): 16,000

• Sādhvīs (Nuns): 38,000

• Śrāvakas (Laymen): 1,64,000

• Śrāvikās (Laywomen): 3,39,000

A Glimpse

• Mother: Vāma

• Father: Aśvasena

• City: Varanasi

• Dynasty: Ikśvāku

• Gotra: Kāśyapa

• Emblem: Serpent

• Complexion: Blue

• Height: 9 Hands

• Yaksha: Dharaṇendra

• Yakshini: Padmāvatī

• Youth: 30 years

• Reign: None

• Chadmastha period (Pre-omniscience): 84 days

• Total duration of renunciation: 70 years

• Lifespan: 100 years

Five Kalyanakas

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Ācārya Maghrāj Jī

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Ācārya Maghrāj Jī

Ācārya Maghavā Gaṇī was the fifth Ācārya of the Terāpanth religious order. He was born on Caitra Śuklā Ekādaśī, V.S. 1897, in the Begwāni family of Bīdāsar. His father’s name was Puraṇamal Jī and his mother’s name was Bannā Jī. His birth name was Maghrāj.

He had a younger sister named Gulāba. Both siblings were endowed with beauty and intelligence. At that time, Yuvācārya Jītmal Jī was observing his Cāturmās in Bīdāsar. Seeds of renunciation sprouted in the hearts of mother Bannā Jī and both siblings. All three were eager to adopt a life of restraint, but Gulāba had not reached the minimum age required to become a Sādhvī. Thus, there was an obstacle for all three to walk the path of renunciation together. The mother suppressed her feelings for the sake of her daughter. The young Maghrāj was impatient to become a Muni and could not bear even a slight delay. With his mother’s permission, he presented his feelings to Yuvācārya Jītmal Jī and began learning spiritual knowledge. Jayācārya sensed unparalleled potential in young Maghavā’s personality.

On Mṛgasara Kṛṣṇā Dvādaśī, V.S. 1908, the young Maghavā’s destiny blossomed. His initiation ceremony was conducted by Yuvācārya Jītmal Jī in Ladnun. At that time, the third Ācārya of Terāpanth, Rāyachand Jī, were in Rāwaliyā village of Mewār. When the news of Muni Maghrāj’s initiation reached him, he sneezed three times. These were considered auspicious. At the first sneeze, he said, “This monk will be promising.” At the second, he said, “This monk will wander as a leader.” At the third, he remarked, “This monk will be the one to shoulder the burden of Jītmal.”

The words of great men do not go unfulfilled. The words of Ṛṣi Rāyachand Jī regarding Maghavā Gaṇī proved true. He succeeded Jayācārya. Muni Maghrāj Jī achieved multi-faceted development while remaining in the presence of Jayācārya. Humility, patience, depth, and fear of sin were his inherent virtues. His dedication to his Guru was remarkable, and his Guru’s affection for him was equally great. This unity of Guru and disciple is an ideal example of affection and surrender.

Muni Maghrāj Jī possessed a unique personality. He was constantly vigilant (apramatta) and a stable yogi. His intellect was so sharp that he rarely forgot a text once memorized. His heart was as simple as a child. He is considered the first Sanskṛt scholar of Terāpanth. He was dear and trusted by all monks. Once, a young monk made a mistake. The matter went to the Pañcas (five monks appointed by the Ācārya). When the decision was about to be announced, the young monk prayed to Jayācārya, saying, “I have no hope of receiving impartial justice.” Jayācārya asked, “In whom do you have faith? Is Maghji’s decision acceptable to you?” The monk immediately agreed. From that day, Jayācārya appointed Muni Maghrāj Jī as Śrīpañca above the five Pañcas. At that time, Maghavā Gaṇī was only fourteen years old.

Impressed by the rare qualities of Muni Maghrāj Jī, Śrimad Jayācārya appointed him as Yuvācārya in V.S. 1920. At that time, he was twenty-four years old. Maghavā Gaṇī remained Yuvācārya for eighteen years. During this period, he handled several major tasks of the religious order, providing peace of mind to Jayācārya. After Jayācārya’s death in V.S. 1938, he took over the governance of Terāpanth in Jaipur.

Maghavā Gaṇī was an Ācārya of a gentle nature. He never gave harsh rebukes to anyone. Upon someone’s mistake, he would say in sweet words, “When you make a mistake, I have to say something.” Maghavā Gaṇī’s gentle discipline in the management of the religious order was an innovative experiment of non-violence in collective living. During his reign, one hundred and nineteen initiations took place, consisting of thirty-six monks and eighty-three nuns. Maghavā Gaṇī passed away in Sardārśahara on Caitra Kṛṣṇā Pañcamī, V.S. 1949.

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Ācārya Māṇaklāl Jī

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Ācārya Māṇaklāl Jī

Māṇak Gaṇī was the sixth Ācārya of Terāpanth. He was born on Bhādrapada Kṛṣṇā Caturthī, V.S. 1912, in a jeweler’s family in Jaipur. His Gotra was Khāraḍ and his caste was Śrīmāla. His father’s name was Hukmichand Jī and his mother’s name was Chotaṁ Jī. His grandfather’s name was Licchman Dās Jī.

Māṇak Gaṇī could not receive his father’s affection and mother’s love for long. Both his parents passed away during his childhood. Lālā Licchman Dās Jī raised young Māṇak with great affection and instilled religious values in him. Young Māṇak was very humble towards his grandfather and held him in high esteem.

In V.S. 1928, Jayācārya observed Cāturmās in Jaipur. During that period, young Māṇak felt a sense of renunciation. He learned spiritual knowledge and prepared himself for asceticism. On Phalguna Śuklā Ekādaśī, V.S. 1928, Māṇak Gaṇī’s initiation ceremony was conducted by Jayācārya in Ladnun. At that time, he was sixteen and a half years old.

Māṇak Gaṇī was humble by nature. His intellect was sharp. He grasped everything very quickly. Within a few years of initiation, he acquired deep and thorough knowledge of the Āgamas. Impressed by his qualities, Jayācārya appointed him as Agraṇī (leader) just three years after his initiation. After Jayācārya’s passing, he developed his life under the discipline of Maghavā Gaṇī. On Caitra Kṛṣṇā Dvitīya, V.S. 1949, Maghavā Gaṇī appointed him as his successor. He had the opportunity to remain in the position of Yuvācārya for only four days. On Caitra Kṛṣṇā Aṣṭḥamī, V.S. 1949, he ascended to the position of Ācārya in Sardārśahar.

Māṇak Gaṇī had a fair complexion, a tall stature, and a sweet, resonant voice. He was physically so delicate that if he felt cold, he would take one clove; if he took more, he would feel the onset of heat. He liked long journeys. Māṇak Gaṇī was the first Terāpanth Ācārya to visit Haryana. In terms of organizational development, Māṇak Gaṇī devoted more time to regions where previous Ācāryas had rarely stayed.

Māṇak Gaṇī’s thinking was not tradition-bound or stagnant. There was potential for many new developments in the religious order through him. However, the religious order could not benefit from his leadership for a long time. He passed away suddenly in Sujāngaḍh on Kārtika Kṛṣṇā Tṛtīyā, V.S. 1954, at the young age of forty-two. He could serve the order as Ācārya for only five years. He could not appoint any successor before his death.

The Terāpanth religious order is Ācārya-centered. Māṇak Gaṇī had passed away. No successor was appointed. Who would handle the responsibility? It was a matter of great concern for the entire order. But in other words, it was not a worry, but a time of testing. At that time, the entire order unanimously elected Dālgaṇī as the seventh Ācārya setting a remarkable example of meeting the test. During the tenure of Ācārya Māṇak Gaṇī, forty initiations took place, consisting of fifteen monks and twenty-five nuns.

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Ācārya Dālcand Jī

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Ācārya Dālcand Jī

Revered Dāla Gaṇī was the seventh Ācārya of Terāpanth. He was an expert in Āgamas, skilled in scriptural debates, firm in resolve, a rigorous traveler, tolerant of hardships, and a radiant Ācārya. He was born on Āṣāḍha Śuklā Caturthī, V.S. 1909, in the city of Ujjain. His father’s name was Kanirām Jī and his mother’s name was Jadāwān Jī. His Gotra was Pipāḍā. His father passed away during his childhood. Mother Jadāwān Jī efficiently fulfilled the roles of both father and mother.

Jadāwān Jī was a woman of religious nature. After her husband’s death, she developed detachment from a pleasure-oriented life. By the time young Dalchand entered his eleventh year, he had become quite sensible. Mother Jadāwān Jī made arrangements for her son under the protection of family members and adopted a life of restraint. Her initiation made young Dālcand eager to adopt a life of restraint as well. His feeling of renunciation grew day by day. On Bhādrapada Kṛṣṇā Dvādaśī, V.S. 1923, with the permission of Jayācārya, Muni Hirālāl Jī initiated him in Indore.

In his monastic life, Dāla Gaṇī received the close proximity of Jayācārya for four years. This period proved to be a boon for Dāla Gaṇī in terms of acquiring knowledge. He studied the Āgamas profoundly. His penetrating intellect proved capable of discovering the subtle mysteries of the Āgamas. His logical acumen made him a great debater. He engaged in religious discussions with learned saints, scholars, and laypeople many times. In V.S. 1930, he became Agraṇī (leader). In this position, he traveled to distant regions. He traveled to Kutch three times. The people of Kutch were overwhelmed by his radiant personality. The people there called him “Kacchi Pūja.”

After the passing of Ācārya Māṇak Gaṇī, Dāla Gaṇī became the seventh Ācārya of Terāpanth in V.S. 1954. According to Terāpanth’s system, the current Ācārya elects the future Ācārya. However, Māṇak Gaṇī passed away suddenly at the young age of forty-two. At that time, electing a future Ācārya was a complex puzzle. But all the monks and nuns unanimously elected Dāla Gaṇī. This is a unique event in history and a bright page in Dāla Gaṇī’s personality.

Dāla Gaṇī possessed the wealth of experience of three Ācāryas—Jayācārya, Maghavā Gaṇī, and Māṇak Gaṇī. He managed the Terāpanth religious order skillfully and bestowed radiance upon it in terms of discipline, organization, and decorum. There was an unprecedented confluence of gentleness and severity in Dāla Gaṇī’s life. He was so radiant that even the saints close to him would hesitate to submit anything to him. He was so gentle that to fulfill the prayers of his devotees, he would often take long detours during his travels without caring for his own body.

Dāla Gaṇī efficiently carried the responsibility of the Terāpanth religious order for twelve years. Due to physical illness, Dāla Gaṇī’s last two Cāturmās were in Ladnun. On Bhādrapada Śuklā Dvādaśī, V.S. 1966, he departed from this world. During Dāla Gaṇī’s reign, one hundred and sixty-one initiations took place, consisting of thirty-six monks and one hundred and twenty-five nuns.

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Ācārya Kāḷurām Jī

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Ācārya Kāḷurām Jī

The reign of the eighth Ācārya of Terāpanth, Kāḷu Gaṇī, can be called the golden age of Terāpanth. During this period, unprecedented growth occurred in the Terāpanth religious order in various directions, including education, initiation, literature, spiritual practice, and art. Although the order had to face severe antagonisms during Kāḷu Gaṇī’s era, those antagonisms, like gold purified in fire, served to further refine the dignity of the order.

Revered Kāḷu Gaṇī was born on Phālguna Śuklā Dvitīyā (second day), V.S. 1933, in a town named Chāpar in the Bikaner division of Rajasthan. His father’s name was Mūlchand Jī Koṭhārī and his mother’s name was Chogā Jī. Kāḷu Gaṇī was very virtuous since childhood. He had a special devotion toward religion in his heart. His mother’s religious disposition further increased his devotion.

On Āświna Śuklā Tṛtīyā, V.S. 1944, he received initiation along with his mother Chogā Jī from the holy hands of the fifth Ācārya, Maghavā Gaṇī. Under the shade of Maghavā Gaṇī’s blessed hands, Muni Kāḷu’s spiritual practice and studies began. Even in his childhood, Kāḷu Gaṇī was a very stable yogi. His intellect was sharp and his talent was extraordinary. He had the opportunity to stay in Maghavā Gaṇī’s presence for only about five years. In this short period, he achieved multi-dimensional development.

On Āświna Śuklā Tṛtīyā, V.S. 1944, he received initiation along with his mother Chogā Jī from the holy hands of the fifth Ācārya, Maghavā Gaṇī. Under the shade of Maghavā Gaṇī’s blessed hands, Muni Kāḷu’s spiritual practice and studies began. Even in his childhood, Kāḷu Gaṇī was a very stable yogi. His intellect was sharp and his talent was extraordinary. He had the opportunity to stay in Maghavā Gaṇī’s presence for only about five years. In this short period, he achieved multi-dimensional development.

After Maghavā Gaṇī, Māṇak Gaṇī’s reign lasted for about four and a half years, and Dāla Gaṇī’s reign lasted for twelve years. Revered Kāḷu Gaṇī remained completely dedicated and aware before Māṇak Gaṇī and Dāla Gaṇī, just as he had been before Maghavā Gaṇī. His vigilance was such that he probably never had to hear a single word of rebuke. After Māṇak Gaṇī’s passing, Kāḷu Gaṇī played a significant role in keeping the interim administrative system stable. From the time Dāla Gaṇī took over the position of Ācārya, he became well-acquainted with Kāḷu Gaṇī’s qualities. Consequently, he did not have to worry regarding the appointment of his successor. A fully developed personality was already before him in the form of Kāḷu Gaṇī. He entrusted his succession to him.

On Bhādrapada Śuklā Pūrṇimā, V.S. 1966, Kāḷu Gaṇī ascended to the position of Ācārya. His personality was unique. It had a magnetic attraction. Even the most antagonistic person would suddenly find themselves bowing at his feet. During Kāḷu Gaṇī’s era, while there was an unprecedented expansion of the monk and nun community, Terāpanth also found diverse directions for development. The order’s book collection became quite enriched.

Kāḷu Gaṇī had a special attraction toward art. This attraction established art in every task of the monks and nuns, whether it was sewing or colouring. The development of beautiful and fine calligraphy is also a contribution of the era of revered Kāḷu Gaṇī.

During Kāḷu Gaṇī’s era, the regional expansion of Terāpanth also increased significantly. He was the first to send monks to distant provinces like Madhya Pradesh, Gujarat, and Maharashtra.

In the field of knowledge, and especially in the field of Sanskrit education, remarkable progress was made during Kāḷu Gaṇī’s time. He not only prepared Sanskrit readers in the order but also opened a gateway for Sanskrit development by having a Sanskrit grammar prepared in the form of Śri Bhikśu Śabdānuśāsanam.

During Kāḷu Gaṇī’s reign, four hundred and ten initiations took place, consisting of one hundred and fifty-five monks and two hundred and fifty-five nuns. When he passed away, one hundred and thirty-nine monks and three hundred and thirty-three nuns were present in the order.

Kāḷu Gaṇī passed away on Bhādrapada Śuklā Ṣaṣṭhi, V.S. 1993, in Gangapur (Rajasthan). Three days before his passing, he had become worry-free by entrusting the responsibility of the vast order to the strong shoulders of the twenty-two-year-old young Muni Tulasī. Among the many achievements of Kāḷu Gaṇī’s life, this can be called a significant achievement—that he left behind a highly capable and strong leadership for the order in the form of Ācārya Tulasī.

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Life Episodes of Śrāvaks and Śrāvikās

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Life Episodes of Śrāvaks and Śrāvikās

Worship of Religion

Just as monks (Sādhu) and nuns (Sādhvī) are parts of the religious order (Saṅgh), so are the laymen (Śrāvaka) and laywomen (Śrāvikā). These four together complete the fourfold order (Caturvidh Saṅgh). In the Terāpanth religious order, there have been many such Śrāvaks and Śrāvikās whose life stories are bright and inspiring. Some of those life episodes are mentioned here in this lesson:

1. The Miracle of Faith

Among the prominent Śrāvaks of Ācārya Bhikśu, one name is ‘Śobhajī’. He was a resident of Kelawa (Mewār). His faith in Ācārya Bhikśu was profound. He was a lover of poetry and a skilled poet. He wrote many hymns (Geet). It is said that he had resolved that he would compose one-tenth of the number of verses composed by Ācārya Bhikśu. Based on this decision, he began his compositions. Ācārya Bhikśu had composed literature consisting of 38,000 verses. Śobhajī wrote ten verses for every hundred. In this sequence, he composed 3800 verses.

As aware as Śobhajī was regarding religious matters, he was equally efficient in worldly affairs. Along with handling family responsibilities, he was also the Prime Minister (Pradhān) of the Kelawa estate (Royal Family). He worked excellently for years. Once, due to some issue, a disagreement arose between him and the then Ṭhākur Sāhaba. Due to the hostility of the royal family, staying there became difficult. He made alternative arrangements and secretly moved to Nāthdwārā with his family. The Ṭhākur of Kelawa was already angry; this incident added fuel to the fire. He conspired with the powerful landlord of Nāthdwārā, Gusāiṁjī, and by leveling fabricated charges against Śobhajī, had him imprisoned in a dungeon.

During those days, Ācārya Bhikśu was traveling through the villages near Nāthdwārā. Śobhajī used to visit him every four or five days. Being imprisoned broke that routine. After some time, Ācārya Bhikśu arrived in Nāthdwārā. He inquired about Śobhajī. Upon receiving proper information about the situation, he went to visit him without delay. After asking the official, he went near Śobhajī’s cell. At that time, Śobhajī was singing with closed eyes, fully absorbed:

‘moṭo phaṃda iṇa jīva rai re, kanaka kāmaṇī doya।

uḻajha rahyo nikaḻa sakūṃ nahīṃ re, darasaṇa ro padiyo bichoya।।

svāmījī rā darasaṇa kiṇavidha hoya?

bhāūṃ iṇavidha bhāvanā maiṃ, paṇa jora na cālai koya।

svāmījī sūṃ milaṇo kiṇa vidha hoya?’

Hearing the words of his devotional song, Ācārya Bhikśu said, “In this way, the darśana is achieved like this. Look, I have come to give you darśana.” Upon hearing these words, Śobhaji opened his eyes. Seeing Ācārya Bhikśu, he was overwhelmed with emotion and rose to pay his respects; as he moved forward, the shackles on his feet broke. The jail officials and guards were stunned by this event. For them, it was a divine miracle. The news reached Gusāiṁjī. For a moment, he was in a dilemma. Finally, considering it improper to keep Śobhajī in jail, he released him.

As devout as Śobhajī was, he was equally knowledgeable about the philosophy. Wherever he went, he would explain the Terāpanth philosophy to the people he met. It was he who had enlightened the famous Śrāvaka of Udaipur, Kesarjī Bhandārī.

2. The Guru’s Place is Higher than Parents

Jasol is a strongheld place of Terāpanth. Hindumaljī Koṭhārī of that place was a famous lawyer. His nephew Pratāpmaljī Koṭhārī was also the Prime Minister of the Jasol estate and an influential person. Tension arose between the uncle and nephew over a house boundary. As the bitterness spread, mutual communication stopped and litigation began.

In those days, a monk named Amarchandjī, who had separated from the order, came to Jasol and began spreading baseless rumors against the head of the order. Pratāpmaljī first tried to dissuade him from criticism by explaining things calmly, but he said, “I will stay right here and make your life miserable.” Pratāpmaljī then used threats and said, “I am the Prime Minister of this estate. If you want to leave with respect, go accordingly; otherwise, you will be thrown out.” Finally, Muni Amarchandjī was forced to leave.

Hindumaljī used this incident to campaign against Pratāpmaljī. He reached Bālotrā to visit Ācāryaśrī. In the afternoon, when many people were present in service, he brought up the episode and asked whether Pratāpmal’s act of insulting a monk and throwing him out was a righteous act or an unrighteous one. Ācāryaśrī said, “Even thinking ill of someone is unrighteous; then how can insulting and throwing someone out be righteous?” After getting a clear and direct answer, Hindumaljī repeated it several times to publicize the matter among the people and mocked Pratāpmaljī.

Māṇakchandjī Bhandārī was present in the service of Ācāryaśrī at that time; he could not restrain himself. He said to Hindumaljī, “Koṭhārī Sāhaba! We thought you would ask some serious question, but it seems you are entangled in a personal feud. Ācāryaśrī has already given the answer regarding the religious side; now hear the answer regarding the practical side from me. I am writing my father’s name here on the ground. You slap it. Enraged by that behavior, I will slap you so hard on your face that blood will come from your nose. Then you can fight a lawsuit against me anywhere; you will not win because you insulted my father. A Guru is even greater than a father. Only a disloyal person would tolerate their insult. We are surprised that you are taking the side of a Guru-critic just to oppose Pratāpmaljī.” Hindumaljī did not dare to pursue the matter further.

3. Guru’s Words are Like the Lakśmaṇa Rekhā

Panrājjī Luṇiyā, a resident of Jaipur, was a very faithful person. Being from a wealthy family, all kinds of people used to visit him. Some were good, while some were bad. Due to his friends, many vices entered him. Within a few days, his house became a gambling den. He himself became a hardcore gambler.

His family members were very distressed by this habit. Occasional quarrels also started in the family over this matter, but why would he care about such small things? He was the eldest in the house, so there was no one to put pressure on him beyond a certain limit. Ordinary pressure yielded no suitable result. Every well-wisher of his wanted him to leave that path, but if an addiction could be left easily, it wouldn’t be an addiction. People kept talking, and he kept going his own way.

When no way was visible for Panrājjī’s improvement, his wife and son Sardārmaljī secretly made a plan. They suggested to Panrājjī that this time the whole family should go to visit Jayācārya. He accepted the suggestion immediately. He had certainly become addicted to vices, but his religious values were not dead. According to the set plan, all family members went to Pali for Jayācārya’s darśana.

One day, finding an opportunity in private, Sardārmaljī presented his father’s weakness before Jayācārya and prayed to rid him of that addiction.

Jayācārya later spoke to Panrājjī regarding that matter, but Panrājjī brushed it off by politely expressing his inability to comply. When he did not give up gambling even after all forms of persuasion were used, Jayācārya one day took a firm stand and said reproachfully, “What kind of a Śrāvaka are you, who does not even pay attention to words spoken for your own benefit?” Even then, Panrājjī merely kept his head bowed but did not speak.

When Jayācārya saw that this “ghee was not going to come out with a straight finger” (meaning straightforward methods wouldn’t work), he said in a commanding voice, “Join your hands.” Following the natural tradition of humility, Panrājjī joined his hands. Jayācārya then made him take a vow of not gambling, saying, “I trust that you will fulfill this vow exactly as I have administered it. It is on this trust that I have made you take this vow, even against your will.” Panrājjī could neither protest nor refuse Jayācārya’s words. Burdened by shame, he silently got up and left.

After serving for a few days, when Panrājjī reached Jaipur, a problem stood before him: what should he say to his friends now? He found a solution. Before the time his friends usually arrived, he would go to the cremation ground, take the Sāmāyika (vow of equanimity/meditation), and sit in deep meditation. After he did this for a few days, that circle of friends moved their gathering elsewhere. Consequently, he was easily freed from that bad company.

Once, while he was sitting in meditation at the cremation ground, a gambler friend arrived. He had lost everything in gambling. He needed money immediately, but the situation was such that no one was willing to even lend him any. Having no other choice, he had come there. He pulled off the diamond ring Panrājjī was wearing on his finger. While leaving, he made Panrājjī swear by his religion and his Guru that he would not mention this to a third person. That man then left for Jodhpur. When his Sāmāyika was complete, Panrājjī finished his meditation and silently returned home. He did not discuss the ring anywhere, but it wasn’t something that could remain hidden. When the family members didn’t see the ring on his finger, they immediately asked where it had gone. Panrājjī was caught between a rock and a hard place. He couldn’t decide what to say or what not to say. Ultimately, he thought it best to remain silent.

The family interpreted his silence to mean that he must have gambled today and lost the ring. The ring was worth twenty thousand rupees, so his son and the manager became worried. Finding a private moment, his wife also asked him the same thing. Out of compulsion, he had to remain silent there as well. The suspicion of gambling then turned into a firm belief.

Jayācārya was staying in Jaipur at that time. The wife and son presented the whole situation before him. When Panrājjī arrived, Jayācārya asked about the ring. He said, “Gurudev! I am currently not in a position to say anything regarding the ring, but I can give you definite assurance that I have not broken the vow of renouncing gambling even slightly.” Jayācārya considered his statement futile and said with a harsh reproach, “I administered the vow trusting you, but you could not prove yourself worthy of my trust.” Panrājjī endured the reproach with humility. He said nothing until the end except “Tahat” (As you command/I accept).

Many years later, the man who had taken the ring came to him, and while returning the ring, said, “Surrounded by financial distress, I had taken your ring. At that time, I didn’t have a penny to my name. Therefore, I had to do this. I managed my work by mortgaging the ring. Now I have earned good money, so I have redeemed it. Your ring saved my honor. You too proved your true friendship by not telling anyone about it. I didn’t even believe that you would follow a forced oath in such a manner.”

After such a long time, the family members learned that the ring had not been lost in gambling, but a friend had taken it from his finger after making him swear an oath. Everyone was then astonished by Panrājjī’s silence on the matter. When all this news reached Jayācārya, he too was very impressed and pleased by the steadfastness and depth of his Śrāvak’s resolve.

4. No Business of Violence

Pannālāljī Sarāwagi, a resident of Rajgaḍh, was a staunch Jain Śrāvaka; therefore, it was natural for him to detest violent acts. Avoiding violence even in profitable business sectors is a major part of Jain conduct, and that trait was deeply ingrained in his values. Once, he purchased more than half of the shares of a company named Smith Stanistreet. That company manufactured various items like medicines, oils, powders, etc. After taking charge of the company, when he inspected the entire management, he found that many items were produced through the violence of living beings (Jīva-hiṁsā). Worms were created by rotting certain substances and then their essence was extracted. As soon as he learned this, his heart was filled with disgust. He did not like the ownership of that company for even another moment. He immediately met the original owner and said, “We want to sell all the shares of this company back to you.”

The original owner expressed his inability, saying, “I do not have enough money to buy back all the shares. There is also no possibility of gathering such a large amount immediately from elsewhere.” Pannālāljī said, “You take over the responsibility of the company and until you can arrange your funds, consider our amount as money given on interest.” As soon as everything was finalized, he handed the company over to him. During the days Pannālāljī managed the company, he earned a profit of about five lakh rupees, but he gave that up too, saying, “We do not want even a single penny of this money earned from violent work to enter our home.”

5. Pneumonia May Happen, but No Alcohol

Pannālāljī Sarāwagi once went to a cinema in London with his friend. By the time they returned, it had become very cold. It was snowing there in those days. A lot of ice had accumulated on the road. In that condition, they came from the cinema hall to the house where they were staying. His friend ordered brandy and invited him to drink. Pannālāljī rejected his friend’s invitation, saying, “We Jain people consider alcohol a forbidden substance.”

The friend tried to explain to him, “All these restrictions work only in India. Nothing like this works here abroad. If you don’t take brandy in such cold, you will get pneumonia.” Pannālāljī was not swayed in the least by his friend’s advice and insistence. He said, “The cold can be countered by drinking tea as well. Even after that, if pneumonia happens, let it happen. I am not going to give up my conduct and behavior.” He only accepted tea.

6. Acceptance and Refusal

Roopchandjī Seṭhiyā was a famous Śrāvaka of Sujāngaḍh. He used to practice truthfulness in every interaction. In any matter, his acceptance or refusal was not just for show, but real. He was a wealthy person. When in need, other people used to borrow various items from him. Be it a carriage, a mare, utensils, or jewelry—once he gave his consent for an item, he would not stop it, even if he himself suddenly needed it. He would fulfill his own need only after the item returned or by asking someone else.

For an item he did not want to give, he would not look for excuses to refuse but would give a direct refusal. Whether the person asking was an ordinary householder or a high-ranking state official, he feared no one.

Once, a new Nazim (Administrator) was appointed in Sujāngaḍh. He had arrived there for the first time. He learned from people that if any necessary item was needed, it could be requested from the Seṭhiyā family. He sent his man there and requested some items. While giving other things, Roopchandji said for one particular item, “I have this item, but I have no wish to give it.” When the servant told this to the Nazim Sāhaba, he was very surprised by this strange answer. He asked people, “What kind of man is this?” People told him that he never makes excuses. If he does not want to give an item for any reason, he refuses clearly.

The Nazim Sāhaba was certainly angry at his strange nature, but upon hearing about his truthfulness from the people, his anger cooled down.

7. Moral Strength: The Capital of Life

Jabarmaljī, the son of Seṭha Sumermaljī Dugad, a resident of Sardārśahar, was getting some changes made in his ancient mansion. When he had the arch of the basement broken, he found 26 gold bars and 21 silver bars (weighing 430 kg and 125 kg respectively).

That same year, the Gold Control Ordinance had been implemented by the Central Government. There were many restrictions on acquiring and possessing gold. After finding the gold, when Jabarmaljī consulted many prominent people about the law and his situation, most of them said it was better to remain silent. “As soon as the government finds out, all the wealth will be gone, and you people will also be entangled in legal complexities.” Seṭha Sumermaljī’s view was different from all of them. He said that while following their family tradition, they should place the true situation before the government. Even if some difficulties had to be endured for it, one should be ready. Finally, according to his advice, Jabarmaljī informed the Central Excise Inspector at Ratangaḍh, the Central Excise Superintendent at Bikaner, and the Gold Control Administrator at Delhi about the entire situation of the gold discovery with full details. The Central Excise Superintendent came from Bikaner. All the gold and silver were seized according to the law.

An investigation into the matter was conducted by the government through its various sources. Photographs of the marks engraved on the bars were sent to experts. Many tests were also conducted in the crime branch laboratory in Calcutta to determine the antiquity and origin of the gold. Information was also obtained through the Indian High Commission in Hong Kong. In conclusion, it was proved that the writing style of the Chinese marks on the bars was more than a hundred years old. In the records, the mansion was also mentioned as being a hundred years old. Thus, after a complex and minute investigation of about 9 months, it was found that no law had been violated in any way in that matter. On the basis of complete innocence, all those gold and silver bars were returned. In this way, in that “test of gold,” the moral strength of Seṭha Sumermaljī and his grandson Jabarmaljī was also tested.

8. Our Relationship is with the Order

In V.S. 2038, some monks like Dhanmuni and Chandanmuni, who had parted ways from the Terāpanth religious order, went to ‘Tuhana’. They asked for Lalaji’s house to stay in. The house was granted to them. The monks stayed on the upper floor. Lālāji’s wife, the Śrāvikā Bhurī Devī, lived on the lower floor. They stayed there for seven days. The Śrāvikā did not visit them even once. One day, Dhanmuni himself walked up to her and said, “Mother! We have lived in your house for seven days and you didn’t come upstairs even once. I cannot understand how you managed to stay away without visiting us. You must remember, we stayed here for a month previously. At that time, we taught you so much philosophy and you served us with such devotion.”

Hearing Dhanmuni’s words, Śrāvikā Bhurī Devī said, “Mahārāj! There is one thing I cannot understand either—why did saints like you separate from the order? I remember your stay and the philosophy I learned from you, but you know that we are devotees of the Order (Saṅgh). You broke the code of the Order. Why should we come to you now? You start following the code of the Order again, and then see whether we visit you or not.” Hearing this direct answer from the Śrāvikā, the Muni became silent.

9. Visiting the Saints

The mother of Mokhji Khimesarā, a resident of Udaipur, was a faithful and wise Śrāvikā. She was like a mother to the monks and nuns. She used psychological methods to instill religious values in children. Her son Mokhji was a great devotee of his mother but felt hesitant to visit monks and nuns. Once, the saints were observing their monsoon retreat (Cāturmās) in Udaipur. Mokhji’s mother encouraged him many times to go for darśana (visit), but he kept avoiding it. Only fifteen days of the retreat were left. At that time, his mother spoke again. To this, Mokhji said, “Mother! You should go in my place.” These words hurt the mother. She said, “Until you visit the saints, I will not talk to you.” Mokhji took this as a joke. His illusion was shattered when his mother did not speak despite several opportunities throughout the day. Persuading his mother, Mokhji said, “Mother! I will go for darśana now, please talk to me.” But the mother did not speak. There was no reason for not going to the saints other than his own internal hesitation. That day, he cast aside his hesitation and visited the saints, talked to them, and took a vow to visit them daily. The mother’s resolution was fulfilled.

10. Victory over Anger

Dhūdcandajī Baid, a resident of Nokha, was famous for the fact that he never got angry under any circumstances. One person decided to test him. In those days, Dhūdcandajī used to deal in bidis (hand-rolled cigarettes). The man came and asked the prices of all types of bidis. After Dhūdcandajī told him, the man left, saying he would come back later to buy. After a while, he returned and said, “Fine, tie four thousand bidis into a bundle.” Dhūdcandajī did so and quoted the price as 48 rupees. The person said, “I don’t have this much money right now. Keep it as a debt.” Dhūdcandajī said, “I never keep anything on credit.” Then the man took a very harsh tone and said, “All the merchants in the market give credit. Have you come from some new world? Do you think I am a fraud who will steal your money?” He said many more offensive things, but Dhūdcandajī listened silently. In the end, he only said, “Please don’t feel bad, it is my lifelong rule not to give credit.” The customer then said, “Fine, forget it. Tie a bundle of medium-priced bidis.” When Dhūdcandji tied that, the man said, “I have to buy other things from the market too; how can I spend all the money on bidis? Do this: tie a bundle of the lowest-priced ones.” In this manner, he made him tie and untie bundles four or five times, but not a single line of anger appeared on Dhūdcandajī’s face. The customer then apologized and said, “Dhūdji! You turned out to be even more peaceful than the praise I had heard. I came today only to test you, but I could not make you angry.” That person paid the full price and took the goods.

11. Unwavering Faith in Dev, Guru, and Dharma

Vishnudayalji Goyal belonged to an Agarwal family of Hansi. By upbringing, he was an Arya Samaji. Through contact with Terāpanthi monks and nuns, he understood the philosophy of Ācārya Bhikśu. His values were not rigid. He was a shrewd businessman. While dedicating himself to profitable business, he accepted the mentorship of the Terāpanth after many evaluations.

Goyalji’s intellect was sharp. His memory was strong. He remembered many parables and stories. Whenever someone came in contact with him, he would indirectly guide the conversation toward religion and philosophy. His way of talking was such that the person in front of him would be impressed. Not just householders, he would occasionally offer guidance to monks and nuns with great faith and heartfelt words. In the scriptures, a Śrāvaka is called the parent of a monk. Goyalji fulfilled this dignified responsibility with awareness.

At one time, Goyalji’s financial situation was very weak. Times changed. His luck favored him. His hard work bore fruit. He became a millionaire businessman. But he was never proud of this success. While teaching his family, he said, “Whether you remember anything else or not, do not forget your religious values. Do not forget Dev, Guru, and Dharma. This is a wealth that will never diminish. You may go anywhere, but do not go there where the Guru is insulted. Because even one wrong statement can influence a person; if the mind becomes doubtful, the course of life can go in the opposite direction.” Goyalji’s family cherished his valuable teachings.

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Arhat-Vandanā(Obeisance to the Worthy

14

Arhat-Vandanā(Obeisance to the Worthy

Vandana Sūtra (Obeisance Verses)

Vandanā (Prayer)

Bhāva-bhīnī vandanā, Bhagavāna-caraṇoṃ meṃ cadāeṃ।

Śuddha jyotirmaya nirāmaya, rūpa apane āpa pāeṃ।।

1. Gyñāna se nija ko nihāreṃ, dṛṣṭi se nija ko nikhāreṃ।

ācaraṇa kī urvarā meṃ, lakṣya-taruvara lahalahāeṃ।।

2. Satya meṃ āsthā acala ho, citta saṃśaya se na cala ho।

Siddha kara ātmānuśāsana, vijaya kā saṃgāna gāeṃ।।

3. Bindu bhī hama sindhu bhī haiṃ, bhakta bhī bhagavāna bhī haiṃ।

Chinna kara saba graṃthiyoṃ ko, supta-cetana ko jagāeṃ।।

4. Dharma hai samatā hamārā, karma samatāmaya hamārā।

Sāmyayogī bana hṛdaya meṃ, srota samatā kā bahāeṃ।।

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016_backmatter

JAIN VIDYA PART-4

Acharya Mahashraman

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