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Jain Workshop #6Jain Center of Southern California

Buena Park (Los Angeles)

September 28, 29, and 30, 2018

Moderated by

Pravin K Shah

JAINA Education Committee

Organized by

Jain Center of Southern California (JCSC)


509 Carriage Woods Circle

Cary, NC 27513

www.jainelibrary.org

Table of Contents

0 Workshop Topics and Description PDF

1 Fundamentals of Jainism PPT

2 Four Anuyogs to Understand Jain Religion PPT

3 Universe and its Substances PPT

4 Philosophy of Karma Theory and Punya and Päp inJainism

PPT

5 Misinterpretation of Karma Philosophy PPT

6 Holistic Spirituality – Comprehensive Approach toAhimsa, Health, Diet, and Spirituality

PPT

7 Stages of Spiritual Development PPT

8 Five Great Vows of Ascetics and 12 Vows of Lay-people

PPT

9 Jain Universe PPT

10 Jain Agam Literature PPT

11 Diversity of World Religious Expression – Eastern andWestern Religion

PPT

12 Diversity of World Religious Expression – Hinduism,Buddhism, and Jainism

PPT

1

Pravin K. Shah


Jain Study Center of North Carolina509 Carriage Woods Circle

Cary, NC 27513-6469

Website: www.jaineLibrary.org

e-mail: [email protected] - 919-859-4994

1 2

Lord Mahavir’s Preaching Style

You are God (Ishvara).

Recognize yourself.

Develop the inner divine qualities and become God.

If any soul puts effort in the right direction, then that soul can become God (parama-atma).

3


His ideas were Novel

His attitude was Progressive

He never tried to coerce others to follow Jain doctrine and principles

He never used force, fears, greed, threats, etc. to pursue his ideas

4


Conquer anger by forgiveness,

Pride by humility

Deceit by Straight-forwardness

Greed by Contentment

2

5


External renunciation is meaningless if the Soul remains fettered by internal shackles (Kashaya or vices)

Bhava-Pahud (13)

6


“I do not favor Mahavir, nor am I prejudiced against Kapil.

I would accept anyone’s statement

provided I find it true on the scale of

logic”

Acharya Haribhadra in Lokatva Nirnaya

7


Advocates of Jain religion often suffer from dogmatism.

They may agree that what they have known is not absolute truth

But

They insist that what others believe is absolutely wrong

Acharya Mahapragnaji8


Whatever I say, you must test this with your own reasoning and verify it through your own experience.

Do not accept what I say blindly by faith alone until it passes the litmus test of intellection. Otherwise, it will never be yours.

If you accept what I teach on the basis of the sacred texts, or from my convincing reasoning, or even because of my radiant personality, but not by testing with your own reasoning, then in the end this will create only darkness (ignorance) in you and not light.

Tirthankar Mahavir

Ref Book - Harmony-Of-All-Religions by

Maharshi Santsevi Maharaj (Page 100)

3

Quotes from Scriptures

अ�ा चेव अ�हसंा, अ�ा �हसं त �ण�छओ समए।

जो हो�द अ�पम�ो, अ�हसंगो �हसंगो इदरो।।११।।

- भगवती-आराधना 803

आ)मा ह* अ�हसंा है और आ)मा ह* �हसंा है -- यह .स/धा0त का न2चय है। जो अ3म� है वह अ�हसंक है

और जो 3म� है वह �हसंक है।

As per the scriptures the self is both violent and non-

violent. He who is very aware of his thoughts and action is non-violent and he who is careless is violent.


जं जं समयं जीवो आ4वसइ जेण जेण भावेण। सो तं.म तं.म समए, सुहासुहं बंधए क7मं।।२।।

- उपदेशमाला 24

िजस समय जीव जैसे भाव करता है, वह उस समय वैसे ह* शुभ-अशुभ कम? का ब0ध करता

है।

Whenever a soul reflects on pious and non-pious thoughts at that very time it gets bound by corresponding good or evil

karmas.


रागाद*णमणु�पाओ, अ�हसंक� ं4� दे.सयं समए। ते.स ंचे उ�प�ी, �हसें4� िजणे�ह �ण/�द@ठा।।७।।

- जयधवला 1/42.94

िजने2वर देव ने कहा है -- राग आ�द कG अनु)प4� अ�हसंा है और उनकG उ)प4� �हसंा है।

It is said by Tirthankar that absence of

attachment and aversion is non-violence. While its presence is violence.


जीववहो अ�पवहो, जीवदया अ�पणो दया होइ। ता सHवजीव�हसंा, पIरच�ा अ�कामे�ह।ं।५।।

- भKतपIरLणा 93

जीव का वध अपना ह* वध है। जीव कG दया अपनी ह* दया है। अतः आ)म�हतषैी (आ)मकाम) पQुषR ने सभी तरह कG जीव-�हसंा का पIर)याग Sकया है।

Killing or hurting a living being is killing or hurting

one's own self. Showing compassion to a living being is showing compassion to oneself. He who

desires his own good, should avoid causing any

harm and show compassion to a living being.

4

13

Jain Fundamental Beliefs

� Universe is without a beginning or an end, and is everlasting and eternal. No one has created it and no one can destroy it.

� Six fundamental substances or entities known as Dravya constitute the universe; Soul (Jiva), Matter (Pudgal), Principle of Motion (Dharma), Principle of Rest (Adharma), Space (Äkäsha), and Time (Käl).

� All six entities are eternal. Although they undergo countless changes continuously, they do not transform from one substance to another and retain their inherent qualities.

� Soul is the only living substance, which is consciousness. Every living being is a soul. An infinite number of souls exist in the universe and they are all unique individuals. The remaining 5 substances are non-living beings (Ajiva).

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� Karma is one of the category of Matter (Pudgal). Hence it exist from Eternity.

� Soul is in Mithyätva (Delusion or ignorance and wrong belief) from Eternity

� Karma is attached to the Soul from Eternity

� Our Mithyätva (Delusion or Illusion), Kashäya (vices) and the intention behind our actions of body, mind, and speech continue to bind us with new Karma.

� Principle governing the successions of life cycles (Birth, Life, and Death) is Karma.

� Ultimate goal of life is Liberation from suffering (Mithyätva and

Kashäya - Vices) through understanding and realization of its pure nature (which in turn eliminates Kashaya and removes all Karma).

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Mithyätva or Delusion means:

• One does not know the Truth but one firmly believes the Untruth is Truth

• Belief is held with absolute conviction

• Belief is not changeable even by compelling counterargument or proof to the contrary

Kashäya means:

• Anger, Ego, Deceit, Greed, Attachment, Aversion and other vices

Mithyätva (not Karma) is the root cause of all Sufferings

To realize the original attributes of a Soul by

removing Mithyätva and Kashäya and there by Freeing it from its bondage to Karma.

Questions:

� What is Soul and its original Attributes?

� What is Mithyätva, Kashäya, and Karma?

� What are their Attribute or Qualities?

� What is Bondage?

� What is Freedom?

� How is the Soul bounded by Karma?

� How can one obtain a state of total freedom or

pure consciousness?Answers require the proper knowledge of the Universe and its

substances and their relationship with each other.

Aim of Jainism

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17

Jain Religion Definition

Absolute Point of View:The True Nature of a substance is the

Religion of a substance

Practical Point of View:Any activity of Body, Mind and Speech

which reduces/removes Mithyätva and Kashäya (Anger, Ego, Deceit, and Greed) is known as Religion

Morality vs. Spirituality

Individual

Person

Following

Law and Order

Immoral

Not Following

Law and Order

Spiritual Non-spiritual

Moral

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Morality vs. Religion

�Jain Morality (Vyavahär Dharma)• Conduct in accordance with the guide lines

prescribed by Arihantas / Tirthankars

• Our conduct must accompanied by compassion, friendship, love, sympathy, equanimity etc. otherwise it is merely mechanical action

�Jain Religion (Nishchaya Dharma)• Purity of Soul by Removal/elimination of

Mithyätva and Kashäya

�It consists of:

�Scriptures, Commentary on Scriptures, and Independent works consist many aspects of Religion

�It describes and reflects upon:

1. History of the society

2. Ritual aspect of the society

3. Cultural aspect of the society

4. Morality of an individual and the society

5. Spirituality of an individual

Jain Religious Literature

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Four Anuyogs to Understand Jain Religion

Pravin K. Shah



Raleigh NC 27607-3969

Web - www.jainelibrary.org

Email - [email protected]

Tele - 919-859-4994


Introduction:

Lord Mahavir preached Jainism directly to the common people using common people’s language.

After his Nirvan, his preaching of Jain philosophy, ethics, conduct, and spirituality are compiled in the Sutra form in the scriptures known as 11/12 Ang Agams.

The Agam sutras also reflected the culture, morality, and knowledge base that existed among the common people of that time.

These religion sutras can be grouped into the four classes known as Anuyogs (Category of Explanation)

The knowledge, purpose, and limitation of each Anuyog is most essential for a clear understanding of Jain literature and its principles. Otherwise many meaningless misgivings will crop up in your mind about the Jain principles and its conduct.


Four Anuyogs are:1. Prathamanuyoga or Kathanuyog

Literature relating to stories, information, fables, art, history, sculpture, fiction, and mythology

2. Karananuyoga or Ganitanuyog

Literature relating to mathematics, structure and function of universe (loka), geography, rivers, mountains, Karma classification, and Gunasthanak.

3. Charananuyoga or Charan-karananuyog

Literature relating to principles of conduct and observances, the method of living; and the way of life in this world.

• External Conduct – Relates to Karananuyog

• Internal Conduct – Relates to Dravyanuyog


Four Anuyogs are (continue…..):4. Dravyanuyoga (Dravya means "substance" or "existent")

It includes

• Six universal substances (Jiva, Pudgal, Dharmastikay (Motion), Adhamastikay (Rest), Space (Akas), Time (Kal)

• Nine or seven tattvas.

• Pure Soul and Impure Soul

• Effect of Karma on Soul

• What are reasons behind Soul’s Impurity

This knowledge is most essential for a clear understanding of the Jain religion and its principles. The specific attention is given to the soul and its impurities and the relationship of impure soul with karma and determination (Free-will).

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Prathamanuyoga or Kathanuyog

Prathamanuyoga or KathanuyogIt contains biographies of the Tirthankars and other well known personalities (Shalaka Purush), Moral stories which are developed to explain certain Jain principles.

Through stories, Jain literature forms the basis of religious teaching to the layperson.

• Good deeds are being rewarded and bad deeds are being punished in the future by the same person.

• It used both historical and imaginary characters in the stories but the entire story is not historical.

• It consists mainly mythology and some history because the primary purpose of any story is to convey the message of moral living not to preserve the history (Eastern religions never preserved the history).


Stories explain Certain Jain Principles

A person took a vow “not to eat or drink at night”. However, under certain circumstances he could not keep the vow and drank a glass of water at night. After death, he went to hell because he broke the vow.

In another story, a non-vegetarian person took a vow not to eat meat of a bird. He continued to eat all other types of meat daily and never broke his vow. After his death, he went to heaven because he did not break his vow of not eating the birds’ meat.

From overall Jain philosophy point of view, one can conclude that these are wrong stories.

First person lived a self-controlled life but break the vow once and he went to hell, while the second person ate meat (except bird’s meat) all his life and yet went to heaven.

However, Jain Literature wanted to explain the importance and significance of Vow and not the overall life conduct of the individuals in these stories. Then the stories are very appropriate. It conveys the message that if one breaks the vow, one commits the sin and if one does not break it one acquires some virtues.


Literature

Svetambar Agams Jnatadharmakatha, Anuttaropapatikadasa, Vipaka, Nirvayavalika, Antakrddasa and

Trisastishalakapurush of Hemacandra (12th century)

Digambar LiteraturePadma puran, Harivansha puran, Trishashtilakshana, Maha and

Adipurana of Jinasena (8th century) and Uttara purana of Gunabhadra (9th century)

Karananuyoga or Ganitanuyog


Literature which contains the information about

• Mathematics, geography, astronomy, astrology etc.

• Nature of the universe and its dimensions. Location of Heaven, Hell, Moksha, Mount Meru

• Living places and their life span of heavenly gods, human, animals, people in the hell

• Concept of Time Cycle

• Classification of Karma

• Explanation of Gunasthanak with reference to Karma

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Message of Karananuyoga

The Jain literature indicates that the human personality is such that, “It possesses limitless desire. His attitude in the life is such that he wants to possess and rule every thing and every one. He has a very ego centered personality.”

To help to overcome such personality, Jain literature used the knowledge base of the universe known to the common people. By using this knowledge the Jain philosophy explained that:

“This vast universe functions according to its own rule. However in such a vast universe, our existence is like a drop of water in the ocean. The time of our life span is just like a fraction of second compare to infinite time cycle of the existence of the universe. So “limit your desire and remove your ego”.


Message of KarananuyogaIn other words

Mahavir used the knowledge base of universe that existed at that time which people can relate to it easily.

He explained that, look at the size and structure of the universe and the power of existence. Your action in the areas of controlling and changing other objects has no impact to this vast universe.

By doing so only you will become miserable by your own action. So one should thrive to limit one’s desire and get rid of one’s own ego (karta bhav).


Literature

Surya prajnapti,

Chandra prajnapti, and

Jayadhavala

Tniokaprajnapti (7th century),

Trilokasara (11th century),

Jambudveep prajnapti (13th century)

Charananuyoga or Charan-karananuyog

• Ethical theories and observances.

• Development and perfection of conduct

• Principles of conduct and observance, the method of living; and the way of life in this world

• Rules of Conduct defined for Ascetics and Lay people

• Heavily oriented towards

• Tapas (austerities),

• Ritualized confession (Samayik, Pratikramana) and

• Temple/Sthanak rituals (Tirthankar’s Stuti, Puja, Pujan and Guru Bhakti)

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Charananuyoga or Charan-karananuyog

Literature Acharanga; Nishitha; Yogasataka, Yogabindu, Yogadrstisamuccaya, and Dharrnabindu of Haribhadra (8th

century), Yogasastra of Hemacandra (12th century).

Dharma Samgraha; Shraddha-vidhi; Achar-Pradip;

Vattakera's Mulachara, and Trivarnachara; and

Samantabhadra's Ratnakaranda Shravakachara (5th Century), Sravakacara of Amitagati (11th century) and the Purusartha-siddhyupaya of Amrtacandra (12th century).

Dravyanuyog (Metaphysics)

• Dravya means "substance" or "existent."

souls (jiva), material atoms (pudgala), the principle of motion (dharma dravya), the principle of rest (adharma-dravya), space (akasa), and time (kala)

• Nine Tattvas which cover the entire field of metaphysical theories of Jainism.

Soul (Jiva), Ajiv, Äsrava, Bandha, Punya*, Päp*, Samvar, Nirjarä, Moksha

• It includes every essential aspect of Jain philosophy, epistemology (which studies the nature of knowledge, justification, and the rationality of belief), psychology.

• The specific attention is given to the soul (its pure and impure state) and present time or current moment (not past or future).

Dravyanuyog

Literature Sthanang Sutra; Lok Prakash: Prajnapana Sutra; Tatvartha; Mahashastra; Visheshavashyak Bhashya etc

Philosophical works of Acharya Kunda kunda (Samaysar, Panchastikay, Pravachansar etc..),

Umasvami's 'Tattvarthadhigama sutra, and

Samantabhadra's Aptamimansa.

Commentries on literature

Summary

1. Prathamanuyoga or Kathanuyog

Most of the stories are mythology and not historical. Some stories use historical character and mixed with mythology. Hence one should not use any story to dervive the Jain principle.

2. Karananuyoga or Ganitanuyog

Jain geography indicates Earth is flat, not moving, Sun is closer to Earth than the Moon, Mahavideh area is connected with land to Bharat area and many more.

Mahavir was a spiritual teacher and not a teacher of geography. He used the current knowledge of the Universe existed at that time and explained the Jain priciple that in this vast universe your existance is not even a dot on the map. Your life is not a fraction of a second and hence you do not be power hungry or Egoistic.

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Summary

3. Charananuyoga or Charan-karananuyog

The reword and punishment described in the Charananuyog sutras are to motivate us to live a life with a limited need and desire. In reality, any religion practice done in order to gain some thing (with greed) and to avoid suffering (fear) is wrong.

4. Dravyanuyoga

Dravya means "substance" or "existent”. Its sutras consist the real Jain philosophy, conduct, and path of liberation. It indicates our Mithyatva and Kashay (impurities of the soul) are the real cause of our suffering. Elimination these impurities, soul will attain liberation.

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Universe and its Substances

Pravin K. Shah



Raleigh, NC 27607-3969

Website: www.jainelibrary.org

e-mail: [email protected]

Tele - 919-859-4994


Universe is made-up of six eternal and independent substances:

Six Universal Substances (Entity/Dravya)1. Jiva Soul or Living being

2. Pudgal Matter

3. Dharma Principle of Motion

4. Adharma Principle of Rest

5. Akasa Space

6. Käl Time

Characteristics of a Substance

Utpäd Origination

Vyaya Destruction

Dhrauvya Permanence


Dravya -The Permanent Characteristics / Qualities of a Substance is known as Dravya of a Substance.

Paryäya -Every substance continuously going through Origination and Destruction. This is known as Transient Characteristics or Modification of a Substance also known as Paryäya.

While going through continuous changes, certain qualities of a substance remains unchanged is known as substance or Dravya.

�Dravya and Paryäya are inseparable.

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Soul - Living Being

Every Soul is Individual, Independent, and Eternal

Three Types of Souls

1. Free or Liberated Souls (Siddha)

2. Bonded or Worldly Souls (Samsäri)

3. Avyavahär_räshi Nigod Souls (Virgin souls - not migrated in Samsär)

Free or Liberated Soul• Known as Siddha or God in Jainism

• It is a pure Consciousness

• It exits in its original attributes for ever

• Its attributes are Infinite (Perfect) Knowledge, Vision, Power, Bliss or Happiness or Conduct

• Has No Physical Body and No Physical Mind (A-Shariri and A-Mani State)

• Free from all Karma and Free from Pain and Pleasure

• Free from Cycle of Birth and Death - Eternal

• Infinite number

• Lives (exists) in Moksha

Worldly (Samsäri) Soul

� It is an Impure Soul – Hence possesses Mithyätva (ajnän) and Kashäya (vices)

� Possesses Limited Knowledge, Vision, Power, and Conduct

� Feels Pain and Pleasure

� Doer of all Karma (Actions/Reflection)

� Recipient of Fruits of Karma

� Covered with Karma (Matter)

� Possesses Physical Body (Matter)

� Wonders in a Cycle of Birth and Death

� Contraction and Expansion

Worldly Souls (Continued)

Possesses One to Five senses (association with Matter/Karma)

1. Touch One Sense

2. Taste Two senses

3. Smell Three Senses

4. Sight Four Senses

5. Hearing Five Senses

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One Sense Living Beings

One Sense Soul is called Ekendria

• Earth as body - Prithvikaya

• Water as body - Apakaya

• Fire as body - Agnikaya

• Air as body - Vayukaya

• Plant as body - Vanaspatikaya

One Sense Living Beings

Vanaspatikaya (Plant as body) - two types1) Pratyek Vanaspatikaya

• Above ground vegetables, fruits, beans, etc.

• Each plant has innumerable cells

• Each cell is occupied by one soul

• Hence such Plant has Innumerable souls

2) Sadharan Vanaspatikaya

(Nigod or Kandmul ... Potatoes, Onions, Carrots etc..)

• Under ground vegetables

• Each plant has Innumerable cells (body)

• Each cell is shared by Infinite souls

• Hence such Plant has Infinite souls

Two Senses - Beindriya

-worms, leeches

Three Senses - Treindriya

-ants, lice

Four Senses - Chaurendriya

-flies, bees

Five Senses - Panchendriya

-animals, birds, human, heavenly, hellish etc.

Two to Five Sense Living Beings

Five sense beings (Panchendriya) are of two types

1. Living beings without Mind (Asangni)

• Cannot attain Samyaktva/Liberation

2. Living beings with Mind (Sangni)

• Animals, Heavenly, and Hellish being can possess or attain Samyaktva but cannot attain proper Conduct and hence cannot attain Liberation

• Human beings can attain Samyaktva and proper Conduct and hence Liberation

Five Sense Living Beings

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Matter (Pudgal)

Characteristics of Matter

Non-living Substance

No Consciousness, No Knowledge

Infinite Number

Possesses Body

Possesses Senses• Touch, Taste, Smell, Sight, and Hearing

Color

Occupies Space

Skandha, Skandha-desa, Skandha-pradesa, Paramanu (Atom)

Eight Vargana (Matters)

All matters are classified into eight categories

Audärika Varganä Physical body

Vaikriya Varganä Vaikriya body - small or large

Ähäraka Varganä Ähäraka body - small in size

Tejas Varganä Tejas body - heat, digestion

Karman Varganä Karmic or Causal body

Speech Varganä Provides speech

Breathing Varganä Provides breathing

Mind Varganä Provides mind for thinking

Five Bodies

Matter composes five different bodiesAudärika body - Physical body

Human and Tiryancha possess this body

Vaikriya body - can be converted into small or largeHeavenly and Hellish beings possess this body

Ähäraka body - very small in sizeOnly spiritually advanced monks possess this body

Tejas body - performs heat, digestion functionsEvery soul possesses this body

Karman body - Karmic or Causal bodyEvery worldly soul possesses this body

Karma

Karma is a matter (Pudgal) and hence it possesses all characteristics of matter such as

• No consciousness, No-knowledge, Possesses Body and senses, Occupies Space

Very fine particles (smallest particle in the universe)

Can not be seen/feel/verified

Entire Universe is filled with Karma Particles

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Principle of Motion (Dharma) and Principle of Rest (Adharma)


No Consciousness

One and Whole

No Senses, Color, and Body

Exist in Lokakas.

Dharma helps - Motion of Soul/Matter

Adharma helps - to Rest Soul and Matter

Space (Akasa)


No Consciousness

Everywhere (infinite)

One and Whole

Self Supported

Provides room/space to All Entities

-Soul, Matter, Dharma, Adharma, and Time

No Form, Color, Touch, Taste, Smell, Sight, or Hear

Lokakas - Dharma /Adharma Exist

Alokakas - Infinite Empty Space

Yojan1 Danda or Bow = 6 feet

2000 Danda or Bow = 1 Kosha

4 Kosha = 1 Yojan (@ 9.0 miles)

•Another book gives different measurement

1 Dhanu = 6 feet

4000 Dhanu = 1 Yojan (@4.5 miles)

1000 Yojans = 1 Mahayojan

Rajlok or RajjuThe distance traveled in six months by a ball of iron weighing 1,000 bhar (1000 tolas or 25 lb.) let fall freely from heaven (Indralok) or

A distance traveled by a deva (heavenly being) in six months at a rate of 2,057,152 Yojan in one Samay (Samay = unit of time = @1/4 second)

= @1.15 x 10E21 miles

Yojan and Rajlok MeasurementUniverse (Lokakas)

Total Height = 14 RajjuUpper world Height = 7 Rajju

Middle worldWidth = 1 Rajju

Height = 1800 Yojan

*900 Yojan up and 900 Yojan down from surface

Lower world Height = 7 Rajju

Loka Volume = 343 Cubic Rajju (Digambar)

Loka Volume = 239 Cubic Rajju (Swetambar)

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Time (Kal)

One View -• Imaginary thing

• No real existence

Another view -• Real existence

• Innumerable time atoms

Measures changes of Soul and Matter

Not a cause of changes

Time (Samay or Kal)

Innumerable Samaya = One Avali

256 Avali = One Kshullak_bhav

Approx 17.5 Kshullak_bhav = One Breath (inhale + exhale)

3773 Breaths = One Muhurat (48 minutes)

16,777,216 Avalis = One Muhurat (48 minutes)

2 Ghadi = One Muhurat (48 minutes)

30 Muhurat = One Day

15 Days = One Fortnight

2 Fortnights = One Month

Smallest indivisible portion of Time is called one Samay

Time (Samaya) Continued

12 Months = One Year

5 Years = One Yuga

8,400,000 x 8,400,000 years = One Purva (70,560,000,000,000 Years)

Innumerable Years = One Palyopama

10 x 10,000,000 x 10,000,000 Palyopama= One Sagaropama

20 x 10,000,000 x 10,000,000 Sagaropama= One Time Cycle

One Palyopama

The time required to empty Sixty Four cubic Gau (512 cubic miles) deep well completely filled with hairs of a seven day old newly born baby and one hair is removed every 100 years.

Time Cycle

Time Cycle - Kal Chakra = 20 x 10,000,000 x 10,000,000 Sagaropams

Avasarpini (Declining Era) = 10 x 10,000,000 x 10,000,000 Sagaropams

from Happiness to Miserable

Utsarpini (Rising Era) = 10 x 10,000,000 x 10,000,000 Sagaropams

from Miserable to Happiness

Time is a continuous Cycle of Decline and Rise EraDeclining Era (Avasarpini) Time Cycle

Human virtues, Natural conditions decline over time

Rising Era (Utsarpini) Time Cycle

Human virtues, Natural conditions improve over time

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Six parts of Declining Era (Avasarpini) Time Cycle

1. Happy_happy 4 x 10E14 Sagaropama

2. Happy 3 x 10E14 Sagaropama

3. Happy_unhappy 2 x 10E14 Sagaropama

4. Unhappy_happy 1 x 10E14 Sagaropama - 42000 years

5. Unhappy 21000 years (present 2500 years)

6. Unhappy_unhappy 21000 years

Time Cycle (continued)

Six parts of Rising Era (Utsarpini) Time Cycle

1. Unhappy_unhappy 21000 years

2. Unhappy 21000 years

3. Unhappy_happy 1 x 10E14 Sagaropama - 42000 years

4. Happy_unhappy 2 x 10E14 Sagaropama

5. Happy 3 x 10E14 Sagaropama

6. Happy_happy 4 x 10E14 Sagaropama

Time Cycle (continued)

1

Pravin K. Shah


Jain Study Center Of North Carolina


Cary, NC 27513-6469

website: www.Jainelibrary.Org


tele 919-859-4994

Philosophy of Karma and

Punya and Päp Karma

2

Nine Tattvas (Principles)

The Relationship between Soul and Karma are defined in Nine Principles known as Nine Tattvas

• Jiva Soul (Consciousness)

• Ajiva Non-living substances (Karma)

• Äsrava Causes of bondage of Karma

• Bandh Characteristics of Bondage of Karma

• Punya Virtue

• Päp Sin

• Samvara Stoppage of New Karma

• Nirjarä Exhaustion of accumulated Karma

• Moksha State of Liberation from all Karma

3

Asrava - Causes of Bondage of Karma

Darshan Mohaniya Karma or Mithyätva: Believing in Wrong belief /knowledge and Ignorance of Right belief /knowledge

• Mithyatva Mohniya, Mishra Mohniya, and Samyaktva Mohniya

Chäritra Mohaniya Karma:Avirati

• Vowlessness, Lack of self restraint

Pramäda

• Carelessness, Unawareness or Unmindfulness, forgetfulness

Kashäya

• Passions (anger, ego, deceit, and greed)

• Anantanubandhi, Apratyakhani, Pratyakhani, and Sanjvalan

Yoga• Activities of mind, speech, and body

4

Bandh - Characteristics of Bondage of Karma

Prakruti Bandh• Nature of Karma (Eight Categories)

Sthiti Bandh• Duration of Karma

Anubhäga Bandh or Rasa Bandh• Intensity of Karma

Pradesha Bandh• Quantity of Karma

2

5

Prakruti Bandh (Types of Karma)

Ghäti Karma (Four)Obscures and defiles soul's natural quality

Aghäti Karma (Four) Provides physical body and related circumstances

(obscures soul's nonphysical quality or creates physical quality)

6

Ghäti Karma

�Mohaniya• Deceives and pollutes soul's natural quality of bliss and causes

the soul to become desirous and creates ignorance / illusion of what is and is not good for soul

– Darshan Mohaniya: deludes proper understanding of reality and its own nature and hence no Right Faith

– Chäritra Mohaniya: deludes proper conduct and generates various passions within

�Jnänävaraniya• Obscures soul's faculty of specific knowledge

�Darshanävaraniya• Obscures soul's faculty of general knowledge or intuitive vision

�Antaräya• Hinders soul's infinite power or energy

7

Aghäti Karma

•Vedaniya-Obscures soul's infinite spiritual happiness not

dependent on body, senses, and mind

•Nama-Obscures soul's nonphysical nature

•Gotra-Obscures soul's equanimity quality

•Äyu-Obscures soul's immortality

8

Samvara - Stoppage of New Karma

• Right Belief (Samyaktva)

• Observance of vows

• Awareness

• Passionlessness

• Peacefulness of vibrating activities

3

9

Nirjara - Exhaustion of Karma

Exhaustion of karma already acquired• The karma exhaust themselves by producing the

results when it is time for them to do so. This is called Akam Nirjara

� However at that time, new karma begin to pour in.

� Hence it becomes difficult to be free of Karma.

• Therefore, one should destroy the Karma before they produce the result. This is called Spiritual Nirjara or Sakam Nirjara

• Sakam Nirjara is done by rigorous penance (Tapa).

10

Nirjara or Penance

External Penances:

-Relates to Physical Body

Internal Penances:

-Relates to Thought Process

11

External Penance (Nirjara)

Anasan

-Complete abstinence from eating and/or drinking

Alpähära or Unodari

-Reduce quantity of food one normally eats

Ichhänirodha or Vrittisamkhsepa

-Control number of items to use of food and material things

Rasatyäg

-Give up stimulating or tasty food

(honey, alcohol, butter, milk, cheese, icecream, tea, fried food, sweets, juice etc.) 12

External Penance (Nirjara) [continued]

Sanlinatä

-Stay in a lonely places free from all disturbances. Restraining the senses from external objects, and

divert their attention to internal object for spiritual upliftment

Käya_klesha

-External Penance and Tolerating physical pain voluntarily

4

13

Internal Penance (Nirjara)

Präyashchitta• Repent and atone for the sinful acts

Vinaya• Honor and Respect for teachers, elders, and others

Vaiyävrata• Selfless service towards teachers, elders, sick and needy

Svadhyaya• Study of Religion for Spiritual development

Dhyäna• Religious meditation

Vyutsarga or Käyotsarga • Abandonment of External & Internal aspects and objects

• Non-attachment to the body

• Give up all egoistic thoughts (Kartabhav) 14

Various Classification of Karma

Jainism has divided Karma into a number of groups in order to bring out their important features to enable a clearer understanding of this difficult but important subject

• Ghäti Karma and Aghäti Karma

• Punya (Shubha) Karma and Päp (Ashubha) Karma

• Dravya Karma and Bhäva Karma and Nokarma

• Iryäpathic Karma and Sämparäyika KarmaNote -

When it does not result in Bondage, it is called Iryäpathic Äsrava (non_affecting) Karma, which departs from the soul as soon as it comes in.

The Karma particle accompanied by attraction or aversion is called SämparäyikaÄsrava (affecting influx), which attach the Karma Pudgal with the soul for longer time.

15

Punya and Päp - Defination

All acquired karma are divided into two major groups:

Päp:

–Evil acts with the feeling of violence and revenge

–Produces unhappy and miserable environments like illness, poverty, selfish family, discomforts etc.

Punya:

–Meritorious deeds with feeling of satisfaction and accomplishment

–Produces happy or comfortable environment like healthy body, spiritual family, comforts, luxury etc.

–Provides further opportunity to the soul to be free from Karma through prevention (Samvar) and separation (SakamNirjarä) 16

• Most of the Karma bondage occurs due to passion (Kashäya – anger, ego, deceit, greed.

• Hence while doing virtuous work (Punya karma) we also acquire Mohniya Karma (attachment - Räga) which is hindrance to Liberation.

• So we need to do Punya karma without ego or Kartabhav.

• This way we acquire only Punya Karma and no Mohniya Karma along with it.

*All Ghäti Karma are Päp karma

*Only Aghäti Karma are classified as either Punya or Päp karma

Punya and Päp – (continued)

5

17

Karma Relationship

Ghäti/Aghäti Karma and Punya/Papa Karma

All Ghäti karma subdue the innate qualities of the soul and

hence all categories of Ghäti karma are classified as Päp or

sinful karma.

Only Aghäti karma that are responsible for the physical

environment of a living being are classified as the result of

Punya karma or Päp karma.

Punya Aghäti Karma produce a human life, a healthy body, high social status, and a longer life span

Papa Aghäti karma produce an unhealthy body, a shorter life span, low social status, poverty, birth in hell, or as an animal, insect, or in a

vegetative state or similar categories.

Note –

all Punya Karma are Aghäti karma and all Päp karma belong to both Ghäti and Aghäti karma.

18

Punya and Päp – UnderstandingFrom Spiritual Point of View

• All Karma Bondage hinder or defile the natural qualities of the soul

• One cannot attain liberation when karma are attached

• However, in the initial stages of spiritual progress, one needs conducive environment which is provided by only Punya karma

• Hence on the path of spiritual progress – First migrate our actions from sinful activities to meritorious activities with the feeling of satisfaction, accomplishment, reward and fame.

– Then continue to do meritorious activities without any expectation of accomplishment, fame, or reward (actionless action).

–This way only Punya karma (which are Aghati karma) will attach to the soul but one will continue to remove past Ghati Karma.

–With the help of Punya Karma, one can easily attain Vitrag State and Kevaljnan and ultimately liberation

19

Causes of Punya

Anna-Punya: Offering of innocent, non-sentient, pure and vegetarian food

Pän-Punya: Offering of non-sentient and pure water

Layan-Punya: Offering shelter

Shayan-Punya: Offering bed

Vastra-Punya: Offering clothes

Man-Punya: Good thinking

Vachan-Punya: Good and kind words

Käya-Punya: Virtuous, helpful activities

Namaskär-

Punya:

Paying homage to Pancha-Paramesthi or Humility towards

all ling beings

20

Causes of Päp

01 Pränätipät Violence

02 Mrushäväda Untruth

03 Adattädäna Theft

04 Maithuna Unchaste

05 Parigraha Possessiveness

06 Krodha Anger

07 Mäna Arrogance

08 Mäyä Deceit

09 Lobha Greed

6

21

10 Räga Attachment

11 Dvesha Hatred

12 Kalah Quarrel

13 Abhyäkhyäna Accusation

14 Paishunya Gossip

15 Par_pariväda Criticism

16 Rati-Arati Like and dislike

17 Mäyä Mrushäväda Malice

18 Mithyä-Darshan-Shalya Wrong beliefs

Causes of Päp (continued)

22

Our Actions of Punya and Päp

Four Fold actions due to Punya & Päp Karma

• Punyänubandhi Punya-The fruits of past Punya karma (healthy body, wealth, social status..) are used

in such a way to acquire new Punya karma

• Päpänubandhi Punya-The fruits of past Punya karma (healthy body, wealth, social status..) are used

in such a way to acquire new Päp karma

• Punyänubandhi Päp-The fruits of past Päp karma (unhealthy body, poverty, no social status..) are

used in such a way to acquire new Punya karma

• Päpänubandhi Päp–The fruits of past Päp karma (unhealthy body, poverty, no social status..) are

used in such a way to acquire new Päp karma

23

Concept of Jain Karma

Dravya Karma, Bhava Karma and Nokarma

Dravya

Karma

Physical karmic particles which are attached or not-

attached to any soul. Generally following terminology is used

Karma – particles attached to soul

Karma particle – not attached to soul

Bhava

Karma

A reflection of the soul or the state of the soul at every

moment. It is not a physical particle but a form of our soul (Paryäya) such as angry soul or greedy soul or a happy soul.

No-karma Everything else in the universe other than Soul and

Karma particles. This includes our physical body, physical mind, words, smell, sound, color, house, furniture, and all other items

we come across in the universe. 24

Dravya Karma and Bhäva Karma

The Karma Pudgal attached to the soul are the Dravya Karma

The soul in the form of passions (Kashäya) and Yoga are the Bhäva Karma. It leads to bondage of further Dravya karma.

Dravya Karma being part of matter, are material in character.

The Bhäva Karma being Kashäya and activities (attributes) of the soul are spiritual in character.

The Dravya karma are the cover (Ävaran) of the soul.

The Bhäva Karma is the defect or impure (ashuddha) state of the soul.

7

25

Dravya Karma and Bhäva Karma• The Dravya Karma is an apparent cause (Nimitta) in creating

vibration (Kashäya and yoga) in the soul which leads to further bondage of Dravya karma.

• The Bhäva Karma (soul with passions and yoga) is a Nimitta in attracting Dravya Karma (Karma Pudgal) and bind them to the soul.

• In this process No-karma are not being affected. They are just present in their own state.

• The Dravya and Bhäva Karma are apparently related as each other's counterpart's of cause and effect. The relationship is classified as Nimitta-naimitik relationship.

• This chain reaction continues as a vicious circle until it is broken by positive and deliberate efforts called Samvar (Stoppage of New Karma) and Nirjarä (Separation of old karma before maturity). 26

Jain Religion Definition

Acquiring Karma and their Consequences

Bondage of karma occurs due to the soul's Mithyätva (illusion or ignorance of proper knowledge), Avirati (vowlessness), Pramäda (spiritual laziness), Kashäya (anger, ego, deceit, greed etc.) and Yoga (activities of the mind, body, and speech).

In other words

Karma bondage occurs only due to the presence of Mohaniya karma meaning:

Darshan Mohaniya - which is Mithyätva and Chäritra Mohaniya Karma - which is Kashäya or a lack of spiritual conduct

Under normal circumstances we will never be free of karma because at every moment we remove some old karma and acquire some new karma.

27

Effort (Purushärtha) overDestiny (Karma)

Between the two stages of Bondage (Bandha) and Separation (Nirjarä) of Karma

• One can change the bondage of Karma by proper efforts before their Maturity

• By such efforts the destined results of Karma is altered, modified, or eliminated.

*Indicates the Supremacy of Soul over the Karma

28

1. Udaya Currently Karma produces result - Operation

2. Sattä Karma which will produce the result in Future

3. Udiranä Karma Prematurely produces result (before time)

4. Udvartanä Karma Intensifies its own result

5. Apavartanä Dilution

6. Sankraman Interchange

7. Upasham Dormancy

8. Nidhatta Flexibility

9. Nikächanä Inflexibility

Various ways the Karma can be modified:

Effort (Purushärtha) over Destiny (Karma) [continued]

8

29

Effort (Purushärtha) over Destiny (Karma)

1. Udaya (Operation)-In this state karma produce their good or bad effects on the soul and then get

separated from the soul.

-One should observe complete equanimity (Samatä) during Udaya state. This will make the existing Karma shed their attachment with the soul without further acquisition of new Karma.

2. Sattä (Stay)-This is the idle state of Karma. In future these Karma will produce their effect on

the soul. One can change the Duration, Intensity, Nature (Prakriti), and quantity of the Karma during their Sattä state.

3. Udiranä (Premature operation)-During this process the Sattä karma are brought into operation or fruition (Udaya)

by deliberate efforts like penance. In this process, the Karma that could have borne fruits later can be ripened earlier to give results in advance like ripening of fruits by artificial means. It may not apply to all cases and types of Karma bondage. 30

Effort (Purushärtha) over Destiny

(Karma) [continued]

•Udvartanä (Intensification)-In this state the Sattä Karma will further increase in the

Duration (Sthiti), Intensity (Anubhäga), etc. of their bondage due to one's own action

•Apavartanä (Dilution) -In this state the Sattä karma will reduce their duration or

intensity of bondage due to one's action as opposed to Udvartanä

*Under Udvartanä and Apavartanä the duration (Sthiti) and intensity (Anubhäga) of Karma bondage can be increased or decreased

31

Sankraman (Interchange)• Ordinarily, the Karma bondage adheres to its own Nature, Duration,

Intensity, etc. and gives results according to its category –e.g. Knowledge Obscuring Karma will obscure knowledge only (as per its nature, duration and intensity).

• However, during the Sankraman process it is possible to change one sub-category of Karma into another by proper efforts. –e.g. Sensory Knowledge-Obscuring Karma (Mati Jnänävaraniya) may be changed into Study Knowledge Obscuring Karma (Shruta Jnänävaraniya).

• There are some exceptions –Faith Deluding (Darshan Mohaniya) Karma cannot be interchanged with Conduct Deluding (Chäritra Mohaniya) Karma

–Life Span (Äyu) Karma cannot be interchanged, etc.


(Karma) [continued]

32

�Upasham (Dormancy)• When the Karma is made not to give results but remain dormant, it is

considered a state of Upasham of that Karma.

–e.g. Fire covered by ashes. As soon as ashes are removed, fire starts same way when Upasham is over, the Karma will start producing results.

�Nidhatta (Flexibility)• In this state the power (intensity) of karma can be partially altered by

efforts like penance.

�Nikächanä (Inflexibility)• The result of the Karma in this state is inescapable and effects of this

cannot be altered by the best of efforts like penance. Such Karma will be separated from the soul only after giving results upon their Udaya.


(Karma) [continued]

9

33

Comments and Criticism

After endless argument about God, it has been concluded,

• For those who do not believe in God, no arguments are possible.

• For those who believe in God, no argument is necessary

Same thing may be said about the Jain Karma theory

• No proof is possible for the theory of Karma. Nor can it be proved in a laboratory.

• It is the word revealed from the teachings of the enlightened ones with their perfect knowledge, insight and experience.

• It provides a rational explanation for otherwise inexplicable divergence in existence. 34

Comments and Criticism

Jain Karma theory and the materialistic nature of Karma has faced its share of Criticism:

It is considered fatalistic, individualistic, mechanical and too emphatic on punishment and retribution.

Answer to the above criticism:A deeper understanding of the subject will reveal that belief in Karma leads to

-The acceptance of the inevitable and inescapable results of Karma avoids unnecessary discontentment within.

-There is a deep social commitment in Punya or auspicious Karma.

-There is scope for alteration or transformation in the results of Karma. Hence it is not mechanical.

-Belief in Karma lays emphasis, not so much on punishment or retribution but on the continuous efforts for moral regeneration and upliftment of the beings and this will result in a better social order.

35

Conclusion• Karma and its results are strictly personal to the soul.

• The Soul is responsible for its own karma and their bondage and hence it makes a person self-reliant and responsible for his/her deeds

• Karma bondage and Karma results are not transferable.

• No other soul can bail out the responsible soul by agreeing to bear or share the fruits of its Karma as they travel with the particular soul from (birth to birth) one life to another.

• Jain karma philosophy shows the importance of human efforts (Purushärtha) against its destiny. By adequate efforts, the soul can be supreme and can alter and dilute the effects of Karma or even completely get rid of them.

• Karma philosophy helps to enforce an ethical behavior and highly moral conduct, which ultimately makes the world a better place to live in.

• It provides a rational explanation to the existence of a living being

9/24/2018

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Jain Karma Application and AnekantvadMisinterpretation of Jain Karma Philosophy

Pravin K. Shah



Cary, NC 27513

919-859-4994 and fax

E-mail: [email protected]


Fundamental Beliefs Jainism

• Soul and Karma exist from Eternity

• The Soul is in Mithyätva (False knowledge, not having true

knowledge of reality, and wrong belief) from Eternity

• Karma is attached to the Soul from Eternity

• The Principles governing the successions of life cycles

(Birth, Life, and Death) is Karma.

• Our Ignorance (Mithyätva), Vices (Kashäya) and Intention

behind our actions of body, mind, and speech continues to

bind us with new Karma.

• Ignorance (Mithyätva) is the root cause of all Sufferings

• Ultimate goal of life is Liberation. Removal of Mithyätva

and Kashaya in turn helps to removes all Karma.

Properties Karma

Karma is a matter (Pudgal) and hence it possesses

all characteristics of matter

• No consciousness / knowledge

• Possesses Body

• Occupies Space

Very fine particles (smallest particle in the

universe)

Can not be seen/feel/verified

Entire Universe is filled with Karma Particles

Effects of Karma..

�Karma continuously produce their effect on to the Soul

� It obscures the Soul's natural quality of Infinite

Vision, Knowledge, Power, Conduct. Hence Soul

possesses limited Vision or Faith, Knowledge, Power,

Conduct, pleasure and pain (Ghäti Karma)

� Soul with Karma also possesses Body (human,

animal, insects etc), Life span, Social standing,

healthy or unhealthy body and environment (Aghäti

Karma)

�The intensity of the effect of Karma depends on the

illusion and ignorance of the Soul at that time

�One person's Karma does not affect the other living

being (no connection)

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Dravya and Paryay

Dravya (Substance)

– Every substance in the universe continuously changes its

form. During the modification process, its certain qualities or

properties remains unchanged. Collectively the unchanged

qualities are called as Dravya.

Paryäya (Modification or Form)

– Each substance in the universe continuously modifies its

form. This form is called Paryay of that substance at that

time.

Dravya and Paryay are inseparable.

– e.g. Bengal is a Paryay, Gold is a Dravya

Upadan and Nimitta

Upädän (Real cause of the change or result)

• Upädän is a real cause of a result

• It is One and Only One in any given process, result,

or activity

Nimitta (Apparent cause of the change or result)

• Nimitta is an apparent cause of a result or a catalytic

agent (helper) of a process, result, or activity

• There can be one or more Nimitta in any given event

Possible ReflectionsReflection of person X

1. It was Y's bad karma that he got hurt. I was just the Nimitta

2. It was predestined for Y to get hurt

3. I was not driving carefully. Due to my negligence Y got hurt

Reflection of person Y

1. It was my bad karma that I got hurt. Person X was just Nimitta

2. It was predestined for me to get hurt

3. It was X's fault. If he would have been careful I would not get

hurt

Reflection of person Z

1. Y got hurt because of his bad karma. Let him complete the

suffering so that his karma get exhausted

2. It was predestined for Y to get hurt

3. Y got hurt and I should try my best to help him immediately

Jain Spiritual Understanding of Five SamavayiCauses

Jain Reality (Logic) explains that

Five Causes of equal magnitude (Samavayi) are always

present when an event happens in the Universe or in our

Life

• Time (Kal)

• Intrinsic nature (Swabhav)

• Predestination (Niyati, Bhavitavyata, or Honahar)

• Instrumental cause (Nimitta)

– External Beings, Objects (External Cause)

– Karma (Internal Cause)

• Determination, Self-effort, or Freewill (Purushärtha)

9/24/2018

3

Example

• Leaves fall off at beginning of fall season,

Winter is cold (Time)

• Apple seeds grow apples not oranges, Female

gets pregnant not male (Intrinsic Nature)

• Animals can not do Meditation

(Predestination)

• Person X wins a lottery (Karma, Instrumental

cause)

• Gandhiji got the Independence of India (Free

Will / Determination)

Example – X, Y, and Z

Persons X and Y are involved in a car accident

Person X was at fault

Person Y got hurt

Person Z witnessed the accident

What are the possible reflections of persons X,

Y, and Z.

Note –

X Y and Z have good knowledge of Jain principles and

Karma philosophy

Ignorant Person's Reflection

Reflection of person X

It was Y's bad karma that he got hurt. I was just

the Nimitta or I happened to be present.

Reflection of person Y

It was X's fault. If he would have been careful I

would not get hurt. He is totally responsible for

the accident.

Reflection of person Z

Y got hurt because of his bad karma. Let him

complete the suffering so that his karma get

exhausted

Spiritual Person's Reflection

Reflects on one cause which enhances his spirituality or

reduces his kashays such as anger, greed, ego, lust etc.

X

–It was my negligence (Freewill)

Y

–It was my bad Karma or my Predestination

Z

–My intrinsic nature (Swabhav) is Compassion. I

need to help Y immediately

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4

Fully Realized (Kevali) Person's Reflection

Fully Realized (Kevali) person reflects that

this is way the incident occurred (All 5

Causes are Present Equally).

Analysis

Jain reality explains that 5 causes exist equally for any

event that occurs in the Universe

However

3 of 5 causes are beyond our control

• Time, Intrinsic nature, Predestination

Instrumental Cause (Nimitta)

• To certain extent External circumstances are in our

control

• Karma which have not produced the result (which

are in Satta) continuously changes with our

reflection

Freewill or Determination (Purusharth) is in our control

Summary

Jain reality indicates that Five Causes are always

present for any event that happens in the Universe.

To form an opinion on any one of the five causes

indicates our ignorance (Mithyatva) about Jain reality.

However during our spiritual growth period, we

should reflect on one cause that will reduce or

minimize our vices (Kashaya) such as Anger, Ego,

Deceit, and Greed and enhance our spirituality.

Kevali visualizes the presence of all five causes at all

the time. However his action will always be

compassionate without any attachment to the action.

Summary..During the action or activity period one should reflect on:

One's own effort for the success (Determination, Free will,

Self-effort)

At the conclusion of an activity or action one should reflect on:

If the result is positive

The success was due to the help from others (external

Nimitta or circumstances)

If the result is negative

The failure was due to

• My past karma

• Was Predestined

• My effort was not adequate

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Spiritual Understanding of Predestination

Person needs Freewill, Determination, Effort or Ego to

progress from Illusionary/Ignorant state (1st Gunasthank)

to Monkshood state (6th Gunasthank)

Person can not spiritually progress further without

dissolving his/her ego.

To the egoless person, all events that occur in the universe

seems predestined

• This does not mean that events are predestined in

reality (all five causes are equally present)

Only single concept of Predestination violates Jain theory

of Five Samavayi Causes.

Keval Jnan

The popular definition:

• Kevali is capable of visualizing All Past, Present, and

Future Events together of the universe (Paryaya of

every substances) at the same time

Analysis

• From reflection (Upayog) point of view, Kevali's

reflection remains within his/her soul all the time (He

lives in present moment only). Hence Kevali never

reflects in past and future time and on external objects

• The definition is useful to get rid of ego (karta bhav)

to further enhance our spirituality from 6th

Gunasthanak to 13th Kevali stage.

Karma and Compassion

Our ignorance or intention behind our actions of

body, mind, and speech bind us with Karma.

Hence during an ignorance state, a person is

controlled by surroundings (Nimitta).

• Hence on the path of spiritual progress, the

ignorant person should be surrounded by

proper environment

–Religious study, and Swadhyay

–Charity, Environmental and Social work

–Temple and Pathshälä going, Tirth Yatra

Karma and Compassion.....

• As spiritual progress occurs, the effect of

Nimitta reduces, and the power of Free-will

(Upadan) increases

• For a totally realized person (Kevali)

surroundings (Nimitta) has no effect

• Karma philosophy applies to myself only,

Compassion applies to all

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Holistic Jain Spirituality:Comprehensive Approach to Ahimsa, Diet,

Health, and Environment

Pravin K. Shah



Cary NC 27513-6469

Web - www.jainelibrary.org

Email - [email protected]

Tele - 919-859-4994

Holistic Approach to Jain Spirituality

Holistic (Comprehensive) Approach to Spirituality

Comprehensive means analyzing the whole system

of Jain beliefs and practices with respect to Ahimsa, Compassion, Diet, Penance, Health and

Environment rather than simply emphasizing some

of its individual components.

• Ahimsa and Compassion

• Diet, Health, and Environment

• Penances - 6 External Penances and their

relationship with spirituality (6 Internal

Penances)

Guide Line of Practicing of Ahimsa for Laypeople

• Nonviolence is the highest principle of Jain

Religion

• However, life can not exist without violence

• Hence, for our existence (food and shelter) we

must follow the path of minimum violence

Samvar – Right Conduct or Practices

Ahimsa and Compassion

Basic Jain Principle for Minimum Violence

• The degree Violence inflicted is proportional to the number of

senses a living being possesses….

• Violence to a living being which has more senses (Five, Four,

Three, etc.. in these order) is more sinful act than thousands of

One Sense living beings.

• Violence to a living being which has more senses also creates a

greater impact on the Environment

• Order of Violence: Human (Self and Other), Animal, Insects, Bacteria (two senses), One sense beings (Vegetables, Water,

Air, Earth, and Fire)

Since life can survive by consuming one sense beings, Jainism

believes in Vegetarianism even though Vegetables have

innumerable/infinite living beings which are killed for our survival

(humans need food and shelter for survival).

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Jain Diet – Follow the Path of Minimum

Violence (Samvar)

Order of Degree of Violence (highest to lowest)

1. Violence or Exploitation of Human Beings (1st

order Sin) - food, clothes, and shelters prepared by

child labor, or by exploiting other human beings

2. Violence to five sensed Animals (2nd order Sin) -

food prepared by exploiting and killing animals:

Meat, Milk, Cheese, Butter, Sweets, Ice-creams,

Fish, Chicken, Eggs etc..

3. Violence to four and three sensed movable beings

such as flies, bees, insects (3rd order Sin)

Jain Diet – Follow the Path of Minimum

Violence (Samvar)

Order of Degree of Violence (highest to lowest)

5. Violence to two sensed beings such as Bacteria etc..

(5th order Sin)

6. Violence to One Sensed Beings (minimum violence

6th order Sin)

• Water, fire, air, earth, and pratyek vegetables

have innumerable souls

• Root vegetables have infinite souls

Usage of One Sensed Beings should be minimum for

Healthy Survival

Holistic Jain Diet - Food Criteria

Jain Food must be conducive to the Ahimsa, Environment, Health and

Spiritual upliftment.

• One should not consume any food that can create the violence

(Kashaya – Anger, Ego, Deceit, and Greed) within or degrades

awareness (Drugs and Liquor)

• One should not eat any food that involves violence to Movable beings

(Human, Animals, Birds, Insects etc..)

• Not to Consume Anishta (no nutrition) Food

Food which have no or very minimum nutrition value (junk food,

deep fried food, Stale food, liquor).

• Not to Consume Anupsevya (not a food) Food

Not a Food (Drugs, Tobaccos, etc..)

Hence Eat only healthy strict Vegetarian (Vegan) Food.

Holistic Jain Diet Criteria

Consume Only “Healthy Vegan Food”

• Food should be obtained with Minimum

Destruction of Environment

• Consume Minimum for Healthy Survival.

Over eating and Waste is Violence

• Eat little less than your hunger and early in

the day for good Health and for proper

practice of Meditation.

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Violence to Humans

Two Categories of Violence to Humans

1. Violence to Oneself – (Highest Sinful act)

From spiritual point of view, consuming food that

degrades our awareness and health (junk food,

drugs, liquor, opium, Snuff, Drugs…)

2. Violence to other Human Beings – (2nd highest Sin)

From Ahimsa point of view, using food, clothes,

and shelters prepared by child labor, or by

exploiting other human beings

• Meat, Chicken, Fish, Eggs

• Dairy Products (highest cruelty to cows in

commercial dairy)

Milk, Yogurt, Cheese, Butter, Ice-cream,

Ghee, Sweets

• Eggs – Fertilized or Non-fertilized (highest

cruelty to birds in factory farming)

• Honey (Bees are produced and raised)

• Jello made from fish Gelatin

• Varakh (Silver Foil) made using cow’s intestine.

Food Related to Animal Cruelty

American Culture (Psychology)“Most people care about animals and do not want to see them harmed,

but engage in a diet that requires them to be killed or suffer”

Classification of Animals –

Pets, Wild Animals, and Farm Animals

Treatment of farm animals can not be applied toward pets

One can not crammed dogs in a cage similar to chicken, which

deprives fresh air, sunlight, and movement.

America - Dogs are Pet, Cows are Farm Animals

Other culture - Dogs for food, Cows are sacred

We have become so accustomed to (and often attached to)

our forms of exploitation, often intertwining them deeply

into our culture, religion, and way of life.

Cruelty to Animals

Universal Law of Mother Nature

• No mother (cow and human) produces milk unless she delivers a baby

first.

• After the birth of a calf, the cow starts to produce milk only to feed her

calf. She also produces just enough milk that is needed for her calf under

natural healthy environment (same as human).

• The cow slowly stops producing milk after her calf reaches a weaning

age (same as human).

• Nature has not made any provision for mother cows to produce more

milk than the need of their calves under natural healthy environment.

Conclusion

Any drop of milk that we drink or we use in dairy products is considered

stolen from the mother cow that was meant for her baby calf under normal

healthy environment. This is the Most Cruel Act.

Cruelty in Dairy Industries

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Statistics

Animals Killed per Day in USA

–Cattle - 130,000

–Calves - 7,000

–Hogs - 360,000

–Chickens - 24,000,000

Cruelty to Animals Cruelty in Dairy Industry

• Cows are kept pregnant continually

• Slaughtering 70% to 80% of baby calves

slaughtered within six months by the Veal

industry or within five years by the beef

industry

• Slaughtering the mother cow after five years

of their fertile life while the life expectancy is

about 20 years

• Everyday, hormones or drugs are injected to

increase the milk yield.

Greenhouse effect

World's 1.3 billion cows annually produce 100 million tons of methane a powerful

greenhouse gas which traps 25 times as

much solar heat as CO2

Water Consumption

Livestock (Cattle, Calves, Hogs, Pigs)

production accounts for more than half of

all the water consumed in USA.

Impact on Environment

Land Usage

• A third of the surface of North America is

devoted to grazing

• Half of American croplands grow livestock

feed for meat and dairy products

• 220 million acres of land in the USA have

been deforested for livestock production

• 25 million acres in Brazil, and half the

forests in Central America

Impact on Environment

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�To produce 1 lb. of Meat, an average of 40 lbs. of

vegetation is used.• This calculation takes into consideration, the land clearing, as

well as food for the live-stock until slaughter –

Food cattle are generally slaughtered prior to 2-years-old Dairy

cattle may live 4 years before being turned into burgers.

�To produce 1 lb. of Meat, an average of 2500

gallons of water is used. • 1 lb. of wheat requires 108 gallons of water

1 lb. of rice needs 229 gallons of water

1 lb. of potatoes require just 60 gallons of water

*Source: USDA 2001.

Impact on Environment (continued)

Waste

Waste released in the Environment by

American Meat and Dairy Industry:

230,000 pounds per second, polluting

our land, air and water systems.

*Source: USDA 2001.

Impact on Environment (continued)

Impact on Health – Meat and Dairy Products

� High Cholesterol

� High Saturated Fats

� High incidence of Prostate Cancer

� Calcium Deficiency (recent study)

� Less Hygienic

Impact on Health Cruelty in Egg Production

Poultry Farms –

Hens / Chicken are considered Egg producing Machines

Confined to Narrow Space

Attack One Another

De-beaked

Food Given

Bone meal, Blood meal, Excreta food, Meat meal, Fish meal, Grain

Unfertilized Egg

It is the Result of Biological Cycle of a Hen but they go through the

same cruelty

Usage of Byproducts

Cosmetics, Cakes, Cookies, Candies, Wine "clearing" agent,

Shampoos, Skin Care Products

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• Manufactured using Cow's Intestine (Ox-gut)

obtained from slaughterhouses

• Thin strips of Silver placed between intestine

and manually hammered to create Silver Foil.

• Used to decorate sweets, betel nut, paan,

Temple idols etc..

• Annually 255,000 Kgms used ($40 Million)

Cruelty in Varakh (Silver Foil)

ProductionCaring for the Earth and Environment is the way of Life

for the Jain Community by following the two key

principles of Jainism in every day life

Ahimsä

• Be Compassionate including to ourselves

• Minimize injury to all forms of life including

Air, Water, Earth, Plants and Animals

• Be Strict Vegetarian / Vegan and avoid the use of complete

Animal based products

Non-possessiveness / Self-restraint

• Reduce our needs and wants as far as possible

• Reuse / Recycle products, Eliminate Waste

• Share Resources

Jainism in Action –

Eco friendly Religion

Nirjarä – Jain Penance

Nirjarä is the process of exhaustion of karma already

acquired

• The karma exhaust themselves by producing the

results (creating environment) when it is time for

them to do so (known as Akam Nirjara).

• However at that time, new karma begin to pour in.

• Hence it becomes difficult to be free of Karma.

Therefore, one should destroy the Karma before they

produce the result. This is real Nirjarä (known as Sakam

Nirjara)

Nirjarä – Jain Penance

Nirjarä is done by rigorous penance

Six External Penance:

• Relates to Physical Body (Food and Exercise)

• Pre-requisite to prepare our mind for Internal

Penance which is true Nirjarä

Six Internal Penance:

• Relates to spiritual improvement of Thought

Process (meditation) – It is a real cause of

liberation

• Real Nirjarä removes/reduces Ghati Karma

(Mohaniya Karma) before its Maturity

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Anasan

Complete abstinence from eating and drinking

Alpähära or Unodari

Reduce the quantity of food one normally eats

Ichhänirodha or Vrittisamkshepa

Control of desire for food and material things

Rasatyäg

Give up stimulating or tasty food

–honey, alcohol, butter, milk, tea, sweets,

juices, fried foods, soft drinks, etc.

First 4 External Nirjarä relates to healthy diet

Nirjarä – Penance :

External Penance

Sanlinatä (Vivikta_shaiyashan)

Stay in a lonely places free from all

disturbances. Withdrawal of senses from

external comfort.

Käya Klesha

Tolerating physical pain voluntarily

Last two External Nirjarä relate to Healthy Body.

Healthy diet and healthy body are requirements for Real or

Sakam Nirjara


External Penance

Präyashchitta

Repentance for Bad Deeds with firm

determination - not to do it again

Vinay

Humility and proper behavior towards all living

beings

Vaiyävruttya or Vaiyävachcha

Rendering Selfless service to needy and sufferings

Swädhyäy

Study or Understanding of self (religious

literature)


Internal Penance

Dhyäna

Contemplation and Meditation on soul’s true

nature

Käyotsarga or Vyutsarga

This is the ultimate internal austerity, where

the activities of the body, speech, and mind

are withdrawn and a person exist with

complete awareness and bliss


Internal Penance

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The Book of Compassion:

List of Articles

The Book has the following Articles:

• My Visit to A Dairy Farm

• Dairy Cows - Life, Usage, and Sufferings (New York

Times)

• Recycling of Slaughterhouse Waste (Rendering

Plants)

• Milk - Its Impact on Health, Cruelty, and Pollution

• Is Nothing Sacred? - Cruelty towards India's Holy

Animals

• Vegetarianism - A Compassionate Approach to Life

The Book of Compassion:

List of Articles

• Varakh (Silver Foil)

• Facts about Eggs

• Story of Silk

• Story of Pearls

• The Myth about Milk

• Puppy Mills: Breeding Ills

• Alternatives to Animal Abuse

• How our Diet affects the Environment

Note – All articles are available on Jain eLibrary Website


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GunasthanasStages of Spiritual Development

Pravin K. Shah



Cary NC 27513



919-859-4994 and Fax

Stages of Spiritual DevelopmentGunasthanas

There are 14 stages of spiritual development

Soul travels from complete Ignorance (Mithyätva)

state to the complete blissful and liberated state

The order of Gunasthänas is logical and not

chronological

They are arranged according to the principle of

decreasing sinfulness and the increasing purity


Soul removes its

– Ignorance (Mithyätva) on 4th stage

– Vowlessness (Avirati) on 6th stage

– Passions (Kashäya) on 12th stage (at this stage soul has

removed only Mohaniya Karma (only 1 of 8 karma)

– Ghäti karma on 13th stage (at this stage has removed

another three karma – Jnanavarniya, Darshanavarniya,

and Anantray Karma)

– Yoga (activities of body, mind and speech) on 14th stage

and attains liberation (At the end of this stage soul has

removed the remaining all 4 Aghati karma – Vedniya,

Nam, Gotra, and Ayushya)


Mohaniya Karma Classification

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Stages of Spiritual Development Gunasthanas

01 Mithyätva (False conviction or faith)

• Delusion or Gross ignorance state of

Right faith or conviction

• This state is possessed by all souls from

the beginning of time

• Soul does not have a true knowledge and

faith of its true nature and in reality but

believes in ego centered personality and

non-reality

Stages of Spiritual Development Gunasthanas

• 01 Mithyätva (False conviction or faith)

• Three progressive stages Mithyätva

Mohaniya

–Mithyätva Mohaniya (Wrong belief)

–Mishra Mohaniya (Right/wrong belief)

–Samyaktva Mohaniya (Clouded right

belief)

• Soul migrates to 4th stage after acquiring

right knowledge and having right conviction

of that knowledge


02 Säsvädana (Stage of having tasted true

belief)

• One has a taste of true belief

• This states exists only while actually

falling down from the fourth to the first

stage

• Duration less than 48 minutes


03 Mishra (Mixed Stage)

• Mixed or partially rational belief.

• Also the condition of mind while actually

falling down from the fourth to the first

stage

• After the first fall, condition of mind

going up from first to third and then to

the fourth stage

• Duration less than 48 minutes

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Stages of Spiritual Development

(Gunasthanas)

04 Samyag-drashti or Samyaktva (Right Faith or

Conviction)

• Soul migrates directly to 4th stage from the 1st

stage (first time)

• Soul possesses Right Faith (Samyaktva) and

Right Knowledge but lack of self control or

conduct and hence it is known as Avirata-

samyagadrasthi (Vowless Right Faith)

• Gateway to Liberation

Stages of Spiritual Development

(Gunasthanas)

• 04 Samyag-drashti or Samyaktva (Right Faith or

Conviction)

• Three ways to achieve Samyaktva

�Upasham (suppression)

�Kshäyik (eradication)

� Kshayopasham (partial suppression and partial

eradication)

• Three types of Faith Deluding (Darshan Mohaniya)

Karma and four Anantänu-bandhi Kashäya (very

intense passions) has been suppressed or eradicated.

These seven Karma are called Darshan-saptak.

• Downfall occurs if Mithyätva was suppressed only


05 Desavirata-samyagadristi (Partial

Renunciation)

• Practicing partial vows of Right Conduct

• Conquered over Apratyakhan-kashay

(intense passions)

• Highest spiritual stage for laypeople


06 Pramatta-virata (Full Renunciation with some

lack of Awareness)

• Total renunciations of Material belongings and

Family life (follows ascetic life)

• Observes five great vows though possesses

some Non-awareness (Pramäda)

• Conquered over Pratyakhan-kashay (high

passions)

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07 Apramatta-virata (Full Renunciation with

total awareness)

• Observes vows at every moment without

negligence (pramada)

• Passions are reduced to minimum in

intensity, quality, number and form

(Sanjvalan)

• Partial realization of natural joy or bliss

(svabhavik ananda)


08 Apurva-karana or Nivratti-badara-

samparaya (Meditative state)

• Pureness of soul increasing

• Remains in meditative state

• Traces of Passions are still present


09 Anivritti-karana or Anivratti-badara

samparaya (Advance meditative state)

• More advanced thought-activity or

meditation

10 Sukshma-samparaya (Almost passionless

state)

• Only very slight pious greed left to be

controlled


11 Upasanta-moha (Quiescence passionless

state)

• Quiescence of the remaining traces of

pious greed

• Fallback occurs due to suppression of

passions

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12 Kshina-moha (Complete passionless state)

• Desirelessness (Vitaräga) State

• Complete eradication of even pious greed

• Duration is less than 48 min

• No fallback can occur (all passions are

eradicated)


13 Sayogy-kevalin (Active Omniscience State)

• Omniscience state (elimination of four Ghati

karma)

• Perfection of Right Vision, Right Knowledge,

Right Conduct, and Infinite Power or Energy

• It is known as Liberation in the embodied

state

• Activity of Body, Mind and Speech exist

(Yoga)

• Tirthankara establishes religious order


14 Ayogy-kevalin (Passive Omniscience

State)

• Cessation of all activities of the three

yogas

• Duration is very short (few seconds)

• Next step is the attainment of Liberation

or Nirvana

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Five Great Vows Twelve Vows of Laypeople

Pravin K. Shah


Jain Study Center of North Carolina


Cary NC 27513-6469



919-889-1900Cell

Path of Liberation

�Right Faith - Samyak Darshana

�Right Knowledge - Samyak Jnan

�Right Conduct - Samyak Charitrya

�Monk - Sadhu

�Nun - Sadhvi

�Layman - Shravak

�Laywoman - Shravika

Four-Fold Order of Jain SanghSpiritual Practiceners and Teachers

Renounce the world

•No earthly possessions

•No family relationship

•Beg for food

•Wear no cloths or white/yellow cloth

•Walk on bare feet (no vehicles)

Practice self-control

Follow strictly Five Great Vows (Maha-vrats)

• By Mind, Speech, and Action

• Not to do,

• Not to ask others to do,

• Not to approve such actions

Ascetics (Monks and Nuns):

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Nonviolence (Ahimsa)

• Universal Love and Compassion to all Living

Beings

• Do not hurt anyone (body, speech, and thought)

• Embrace the welfare of all humans, animals and protection of environment

Truth (Satya)

• Always speak truth which is pious and pleasant otherwise remain silent

Non-stealing (Achaurya)

• Not to cheat or use illegal means or not to take any

item unattended.

• When accepting alms, help, or aid, one should not take more than what is needed.

Ascetics (Monks and Nuns):

Chastity (Brahmacharya)

• Total abstinence from sensual pleasure of five senses

Non-possession/ Non-attachment (Aparigraha)

• Total abstinence of possession and attachment

• Possession creates attachment which results in

continued greed, jealousy, selfishness, ego,

hatred, violence.

• This leads to bondage of Karma, which leads to the further cycles of birth and death

• Wants and desires have no limit.

Five Great Vows of Ascetics

Not require to renounce the world

Discharge household duties by honest means

Live a progressive pure/spiritual life

Support Ascetics, Temples, Scriptures

Follow the Twelve Vows of Lay people

• Five Main Vows of Limited Nature

(Anuvratas)

• Three Merit Vows (Guna-vrats)

• Four Disciplinary Vows (Siksha-vratas)

By Mind, Speech, and Action

Not to do and

Not to ask others to do

Lay Followers (Shravaks and Shravikas): Twelve Vows of Layperson

Five Main Vows of Limited Nature (Anuvratas):

• Nonviolence Anuvrat (Ahimsa Anuvrat)

• Sthula Pranatipat Viraman Vrat

• Do not hurt Intentionally any beings (Selfish motive, sheer pleasure and even avoidable negligence).

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

• Minimum violence in agricultural, industrial, occupational living activities (through carefulness

and due precaution).

• Truthfulness Anuvrat (Satya Anuvrat)

• Sthula Mrisavada Viraman Vrat

• Avoid gross lies - Do not give false evidence or deny the property of others. Avoid cheating others.

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• Non-stealing Anuvrat (Achaurya Anuvrat)

• Sthula Adattadana Viraman Vrat

• A person must not steal, rob, or misappropriate others goods and property.

• He must not cheat and use illegal means in acquiring worldly things

• Chastity Anuvrat (Bhramacharya Anuvrat)

• Sthula Maithuna Viraman Vrat

• A person must not have a sensual relationship with anybody but one's own lawfully wedded spouse.

• Even with one's own spouse, excessive indulgence of all kinds of sensual pleasure need be avoided.

Twelve Vows of Layperson


• Non-attachment Anuvrat (Aparigraha Anuvrat)

� Sthula Parigraha Viraman Vrat

� One must impose a limit on one's needs, acquisitions, and possessions such as land, real estate, goods,

other valuables, animals, money, etc.

� The surplus should be used for the common good.

� One must limit the every day usage of number of food items, or articles and their quantity.

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


Three Merit Vows (Guna-vrats):

• Limited Area of Activity (Dik Vrata)

• Limited use of Consumable and Non-consumable

items (Bhoga-Upbhoga Vrata)

• Avoidance of purposeless Sins (Anartha-danda

Vrata)

Merit vows enhance and purify the effect of the five main vows.

They govern our external conduct.


Four Disciplinary Vows (Siksha-vratas):

• Limited duration of Meditation (Samayik Vrata

• Limited area and duration of activity

(Desavakasika Vrata)

• Limited duration of Ascetic's life (Pausadha

Vrata)

• Charity Vow (Atithi Samvibhaga Vrata)

They reflect the purity of one's heart.

They encourage us in the performance of our religious

duties.

They are preparatory to the discipline of an ascetic's

life.


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Peaceful Death (Sanlekhanä):

• The peaceful death is characterized by non-

attachment to worldly objects and by a

suppression of passions at the time of death.

• One may take vow of Sanlekhanä if one is in sound mind, one is terminally ill and can not

remain in equanimity or meditative state, and his

Guru gives permission.

• The last thought should be of a calm renunciation of the body.

• In the final days of life, a householder can attain such a peaceful death if he/she truly follows the above twelve vows.


9/24/2018

1

Pravin K. Shah

Jaina Education Committee

Jain Study Center of North Carolina


Cary, NC 27513



919-859-4994 H, 919-889-1900Cell

Jain Universe

Preaching Methods of Lord Mahavir

Lord Mahavir preached Jain religion and its philosophy and

spirituality using four different methods known as Four

Anuyogs

1. Stories (Pratham_anuyog)

Historical, non-historical, and mythology

2. Conduct (Charan_anuyog)

Self control, penance, repentance, and nonviolence

3. Mathematics (Ganit_anuyog / Karan_anuyog)

Karma and its classification

Various stages of Soul's spiritual development based

on Karma

Structure and Function Universe

4. Philosophy or Adhyatma (Dravya_anuyog)

Spirituality

Jain Universe

Akas (Space)

Lokakas

Jiva and Ajiva Exist

Height - 14 Rajlok

Alokakas

Empty - Void

Infinite

Jain UniverseJain Universe

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Yojan and Rajlok Measurement

Yojan

1 Danda or Bow = 6 feet

2000 Danda or Bow = 1 Kosha

4 Kosha = 1 Yojan (@ 9.0 miles)

Another book gives different measurement

1 Dhanu = 6 feet

4000 Dhanu = 1 Yojan (@4.5 miles)

1000 Yojans = 1 Mahayojan

Rajlok or Rajju

A distance traveled by a deva (a heavenly god) in six months at a rate of

2,057,152 Yojan in one samay (Samay = smallest unit of time = @1/4

second) or

The distance traveled in six months by a ball of iron weighing 1,000 bhar

(1000 tolas or 25 lb.) let fall freely from Indralok (heaven).

= @1.15 x 10E21 miles

Universe (Lokakas)

Total Height = 14 Rajlok

Upper world height = 7 Rajlok

Middle world height = 1800 Yojans

900 Yojan up from center of the surface

900 Yojan down from center of the surface

Width = 1 Rajlok

Lower world height = 7 Rajlok

Lokakas Volume (Digambar) = 343 Cubic Rajlok

Lokakas Volume (Swetambar)= 239 Cubic Rajlok

Universe (Lokakas)

Who Lives Where? (Residents)

Upper World

• Liberated Souls (Moksha)

• Vaimanik devas

12 /16 Devaloks, 9 Graivek, 5 Anuttar devas

Middle World

• Jyotishka devas (above 900 yojans)

• Humans, Tiryanch (on surface)

• Vyan vantar devas (below 900 yojans)

Lower World

• Bhavanpati devas

• Narakis

Upper World

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Upper World

Height = 7 Rajlok or Rajju

Moksha, 5 Anuttaras, 9 Graiveks, 12 or 16 Devloks

Liberated Souls - lives in Moksha

Vaimanik devas (3 sub-categories)

Higher Vaimanik devas (Anuttara and Graiveks)

Anuttara devas attain liberation either in next birth or

third birth

Each deva is independent

Lower Vaimanik devas

Organized like Earthly kingdoms -

Rulers (Indra), Counselors, Guards, Followers,

Armies

Middle World

Consist of 900 yojans above and 900 yojans below Earth surface

Jambudvip is in the Center of the Middle World

Surrounding Jambudvip, an innumerable series of concentric rings of

alternate oceans and islands (dvip or continents)

Residents

Jyotishka devas (gods of light) - 790 to 900 yojans above earth

Human, Tiryanch (Animals, birds, etc......) on the surface

Vyan vantar devas - 100 yojan below surface of Earth

World of Human (Manushya_lok)

Consist of two and half continents

Jambudvip, Dhataki_khanda, and half of Puskara_dvip

List of 64 Indras – Celebrates

Birthday of Tirthankar

List of 64 Indras who perform Trthankar Abhishek after Birth

on Mount Meru

• Bhavanpati – 20 (There are 10 Bhavanpati places and each divides in

North and South and each one has one Indra)

• Vyatar – 16 (There are 8 Vyatar places and each divides in North and

South and each one has one Indra)

• Vyan Vyatar – 16 (There are 8 Vyan Vyatar places and each divides

in North and South and each one has one Indra)

• Jyotishk Dev – 2 - One Moon and One Sun (There 2 Suns and 2

Moons exist in Jambudweep but one of them comes for Abhishek)

• Vaimanik – 10 (one Indra each from first 8 Devlok + One Indra from

9th and 10th and One Indra from 11th and 12th Devlok)

Middle World (Madhyalok)Two and Half Island

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Jyotishka Devas

Distance from Earth surface

Stars (Tara) = 790 yojans

Sun (Surya) = 800 yojans

Moon (Chandra) = 880 yojans

Constellation (Nakshatra) = 884 yojans

Planets (Graha)

Mercury (Budha) = 888 yojans

Venus (Shukra) = 891 yojans

Jupiter (Guru or Brahaspati) = 894 yojans

Mars (Mangal) = 897 yojans

Saturn (Shani) = 900 yojans

Remaining planets = 888 to 900 yojans

Mount Meru

Mount MeruNumber of Jyotishka Devas

(Two and Half Continents)

Location Moon Sun Planet Constellation Stars

Jambu Dvip

Island

2 2 176 56 133,950E14

Lavan Samudra

Ocean

4 4 352 112 267,900E14

Dhataki Khand

Island

12 12 1056 336 803,700E14

Kalodadhi Samudra

Ocean

42 42 3696 1176 2,812,950E14

Pushkar Dvip

Island

72 72 6336 2096 4,822,200E14

Total 132 132 11696 3696 8,840,600E14

•Only stars are in 10 million X 10 million unit (10E14)

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5

Jambudvip

Center of the Middle World

Diameters 100,000 yojans

Mount Meru is at the center

Illuminated by two Moons and two Suns

Six mountains run from East to West, divide

into seven huge continents

Each continent is watered by two great

rivers

Jambu-dvip

Jambu-dvip

�Seven Continents and Six Mountains

1. Airavata (North) - Rakta and Raktoda Rivers

Shikhari Mountain

2. Airanyavant - Rupyakula and Suvarnakula Rivers

Rukmi Mountain

3. Ramyak - Narkanta and Narikanta Rivers

Nil Mountain

4. Mahavideh (Middle) - Sitoda and Sita Rivers

Nishidh Mountain

5. Harivarsha - Harikanta and Harita Rivers

Mahahimvant Mountain

6. Himavant - Rohitasya and Rohita Rivers

Himvant Mountain

7. Bharata (South) - Sindhu and Ganga Rivers

Jambu-dvip

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Karma_bhumi (Land of Action)

• Three Continents

Bharata, Airavata, and Mahavideh

• Tirthankars are born only in Karma_bhumi

• Religion exist and Liberation is possible

Akarma_bhumi (Land of No Action)

• Four Continents

Hemavat, Harivarsha, Ramyak, Hiranyavat

• Two Sub-continents of Mahavideh

Devkuru and Uttarkuru

• Congenital pairs (yugalins) live

• Land is adorned with wish-granting trees

(kalpa_vraksa) and magnificent ponds.

• No Tirthankar is born

• No Religion exist and hence no liberation

Karma and Akarma Bhumi

• Located in the Southern part of Jambudvip

• Vaitadhya mountain runs from East to West in the middle

(width 50 yojan) divides into two halves (North and

South)

• Two rivers (Ganga and Sindhu) run from North to South.

They divide each North and South sections into three

sub_continents

• Mountain has two tunnels connecting North and South

section

• Chakravarti king rules all six sub_continents (only he can

pass through the tunnels)

• Vasudev king rules three sub_continents

• Southern middle sub_continent is known as Arya_kshetra

• Remaining five sub_continents are known as

Anarya_kshetra (Malechchha)

• Tirthankar is born only in Arya_kshetra

Bharat_kshetra

Bharat-kshetra (India)

Mount Meru is located at the center. It is buttressed by the two

Vaksara mountain ranges which surround two countries known

as Uttara_kuru and Deva_kuru.

Both Kurus are Akarma_bhumi and where congenital pairs

(yugalins) live.

Two rivers (Sita and Sitoda) divides into four parts

Northeast, Southeast, Northwest, Southwest

Each part has 8 sub_continents -

Total 32 sub_continents known as 32 vijays

A Tirthankar may born in each vijay

At present four Tirthankaras exist as follows

• Northeast (Ishan) - Simandhar_swami (8th vijay)

• Southeast (Agni) - Yugamandhar_swami (9th vijay)

• Southwest (Nairutya) - Bahu_swami (24th vijay)

• Northwest (Vayavya) - Subahu_swami (25th vijay)

Mahavedah - kshetra

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Manushya_Lok - (World of Humans)

Humans reside only in Two and Half dvips

(continents)

Jambudvip

Dhataki_khanda

Half of Puskara_dvip

Dhataki_khanda is twice as large as Jambudvip. It

has twice the number of mountains, rivers and

continents of Jambudvip.

Puskara_dvip is twice as large as Dhataki_khanda

but humans reside only in half of Puskar dvip. Hence

it has also twice the number of mountains, rivers,

and continents of Jambu_dvip.

Manushya_Lok

(World of Humans) cont..

Hence Manushya_lok consist of:

Fifteen Karma_bhumi,

Five Bharat_kshetra,

Five Airavat_kshetra,

Five Mahavideh_kshetra (includes Five Mount Meru),

Thirty Akarma_bhumi.

Human, Animals, Birds, Trees, Plants, etc. exist

Human population of Manushya_lok is 10E29

Outside Manushya_lok

Only Animals, Birds, Trees, Plants, etc. exist

Liberation is attained only from Karma_bhumi of Manushya_lok

Nandishwar-dvip52 Eternal Temples

Lower World

Residents

Narakis (Hellish)

Bhavanvasi devas

Naga_kumar, Asur_kumar, Padmavati

7 infernal regions (Narakis)

1st region = 1 Rajju wide

7th region = 7 Rajju wide

Each infernal region is made up of

Clay,

Ice (solid water)

Solid air (ghan vayu)

Thin air (tan vayu)

Space (akas)

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Lower World continued..

Suffering increases from 1st to 7th Hell (Narakis)

Burning heat

Intense cold

Nauseous smells

Unquenchable thirst

Insatiable hunger

Unavoidable torture from each other

Ill treatment from Asuras (upto 3 Narakis)

(Asuras are Bhavanpati devs)

Earth is Flat

Earth is not moving

Sun and Moon moves around Mount Meru (Earth)

Two Suns and Two Moons exist in Jambu-dvip

Mahavideh-kshetra connected to Bharat-kshetra via land

(mountains, rivers, etc..)

Sun is closer to Earth than Moon

Summary

Two Ways to be Fooled

There are two ways to be fooled.

“One is to believe what isn't true;

the other is to refuse to believe what is true."

- Soren Kierkegaard

Scientists at the university of Kalamazoo and the University of

Oshkosh have simultaneously confirmed beyond a reasonable

doubt that

The Earth is not flat and that cruise ships will not fall off

the planet and sail off into space on round-the-world

excursions.

9/24/2018

1

Jain Agam Literature

Pravin K. Shah

Jain Study Center of North Carolina (Raleigh)


Raleigh NC 27607-3969

919-859-4994 and fax


Website: www.jaina.org

Index

�Jain Agam (Canonical) Literature

• Definition

• Classification

• Listings of Sutras

• Summary of Agams by Jainsects

• History of Preservation

• Agam substitute Literature of Digambar

• Authors of Agam Literature

• Agam Sutras based on Fourteen Purvas

Index

�Commentary on Jain Agams

• Niryukti

• Bhasya

• Churni

• Tika

�Non-Agam Jain Literature

• Various Subjects and Languages

• Jain Authors

• Important Jain Literature

Jain Agam (Canonical) Literature (Shrut, Sutra, Dvadsangi, Ganipitikas, Siddhant)

Definition

�Absolute Point of View - Nishchay-naya (from Reader or Listener point of view)

• Enhances Spiritual Life

• Finds Happiness within

• Reduces Kashays (greed, anger, lust, ego etc.) within

�Empirical Point of View – Vyavahar Naya (from Author or Speaker point of view)

• Teaching of Jina (Aapt, Tirthankar, Arihant, Arhat) who has

conquered attachment and aversion

• Preach Universal Truth

• Conduct - Equanimity, Compassion, Universal affection,

Friendship

• Thought - Principle of Relativity

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Jain Agam (Canonical) Literature (Shrut, Sutra, Dvadsangi, Ganipitikas, Siddhant)

Major Languages

�Ardha-maghadhi Prakrut 400 to 100 BC

�Jain Maharachtri 100 to 500 AD

Jain Sects

Jain Sects

Digambar

Monks - no cloths

Murtipujak

Bisa-panthi

Bhattarak Tradition

Orthodox murtipujak

Terah-panthi

Banarasidas (18th Cen)

Ahimsak and Simple Murtipujak

Nonmurtipujak

Taran-panthi

Taran-taran-swami

Swetambar

Monks - white cloths

Murtipujak

Murtipujak

Orthodox

murtipujak

Nonmurtipujak

Sthanak-vasi

Lokashah (14th Cen)

Tera-panthi

Acharya Bhikku (16th Cen)

Jain Agam Literature

(Jain Scriptures)

Ang-agams

12 Scriptures (all sects)

Ganadhars

11 Ang-agams

Swetambar - all

survived

Digambar - all extinct

12th Ang-agam

Drastivad

14 Purvas - all extinct

Five Parikarmas

Sutra

Prathamanuyog

Fourteen Purva-gatas

Five Chulikas

Angbahya-agams

14/34/21 Scriptures

14/10 Purvi Acharyas

Digambar Angbahya-

agams

14 scriptures (all sects)

All extinct

Swetambar Angbahya-

agams

34/21 Scriptures

All survived

Upang

12 Murtipujak\ 12 Non-murtipujak

Chhed-sutra


Mool-sutra


Chulika


Prakirna


Jain Agam LiteratureAng-pravistha Agam

�Direct Teachings of Lord Mahavir

�Composed by Ganadhars

�12 Ang-pravishta Agams

�Digambar (all sects)

• All 12 Ang-agams are extinct during 364 B.C. to 157 AD.

�Shwetambar (all sects)

• 11 Ang-agams are survived

• 12th Ang Agam is extinct during 356 BC to 474 AD.

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Ang-pravistha Agams

1. Acharang

2. Sutra-kratang

3. Sthanang

4. Samavay-ang

5. Vhakhya-prajnapti or Bhagavati

6. Jnata-dharma-kathang

7. Upasaka-dashang

8. Antahkra-dashang

9. Anuttaroupa-patika-dashang

10.Prashna-vyakran

11.Vipaka-sutra

12.Drishti-pravada or Drishtivad

Drishti-pravada-anga

12th Ang-agam

Divided into Five Parts:

1. Five Parikarmas

2. Sutra

3. Pratham-anuyoga

4. Fourteen Purvas

5. Five Chulikas

Drishti-pravada-anga�Five Parikarmas

• Chandra-prajnapti

• Surya-prajnapti

• Jambu-dvipa-prajnapti

• Dvip-prajnapti

• Vyakhya-prajnapti

�Sutra

• An account of 363 false creeds

�Pratham-anuyoga

• Life stories of 63 great Leaders

–24 Tirthankars

–12 Chakra-vartis

–9 Narayans or Vasudevs

–9 Prati-narayans or Prati-vasudevs

–9 Bal-bhadras or Baldevs

Listings of 14 Purvas1. Utpada-purva

• Describes the origination, destruction, and permanence nature of

substances

2. Agraya-niya

• Describes Seven Tattvas, and Six Dravyas

3. Viryanu-vad

• Describes the power and qualities of living and nonliving

substances.

4. Asti-nasti-pravad

• Seven ways (saydvad) of considering things and their usage.

5. Jnana-pravad

• Eight types of knowledge (Jnana)

6. Satya-pravad

• Description of truth, silence, speakers

7. Atma-pravad

• Description of soul (Atma) from Nischaya and Vyavahar point of

view

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Listings of 14 Purvas (Cont..)8. Karma-pravad

• Bondage and its modification of karma to the soul

9. Pratya-khyan

• Description of vows, penances, repentances, and renunciations of bad things

10.Vidyanu-vad

• Acquiring special power by learning various Mantras and other knowledge

11.Kalyan-vad

• Description of the grand celebrations of great events (Kalyanak)

12.Prana-vad

• Knowledge about removal of pains caused by spirit, ghost, snake...

13.Kriya-visal

• Description 72 arts of man and 64 arts of woman

14.Triloka-bindu-sara

• Way of attaining Moksha and its blissful state and permanent happiness

Five ChulikasChulika knowledge acquires extra ordinary power

1Jala-gata

• Power to walk on water, staying in the water, passing

through fire etc

2 Sthala-gata

• Travel to mount Meru, Mahavideh etc

3 Maya-gata

• Power to perform miracles

4 Rupa-gata

• Transformation of body into various forms

5 Akasa-gata

• Travel into space

Ang-bahya Agams:

�Composed by Sthaviras

• Compiled by 14 or 10 Purvi Acharyas

�Digambar

• All sects believes – 14 books

�Shwetambar

• Murti-pujak - 34 books

• Non-murti-pujak - 21 books

Digambar's Ang-bahya Agams

1. Samayik

2. Samstava

3. Vandana

4. Prati-kraman

5. Vinaya

6. Kriti-karma

7. Das-vaikalik

8. Uttar-adhyayan

9. Kalpa-vyavahara

10. Kalpa-kalpa

11. Mahakalpa-sanjnaka

12. Pundarika

13. Maha-pundarika

14. Nishidika

All 14 Ang-bahya Agams are extinct during 364 B.C. to 157 A.D.

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Sect..........................

Upang Agams

A

12

B

12Chhed-sutra Agams 6 4

Mul-sutra Agams 4 3

Chulika-sutra Agams 2 2

Prakirna Agams 10 0

Total 34 21

Shwetambar's Ang-bahya Agams

�A = Swetambar Murti-pujak sect

�B = Swetambar Nonmurti-pujak sect

Shwetambar's Ang-bahya Agams

Upang Agams1. Aupa-patika

2. Raja-prasniya

3. Jivabhigam

4. Prajnapana

5. Jambu-dvipa-prajnapti

6. Surya-prajnapti

7. Chandra-prajnapti

8. Nirayavali or Kalpika

9. Kalpa-vatansika

10.Pushpika

11.Pushpa-chulika

12.Vrashni-dasha

�Accepted by Murti Pujak and Non-murti Pujak sects.

Shwetambar's Ang-bahya Agams:

�Chhed-sutra Agams:

1. Nishitha

2. Maha-nishitha

3. Vyavahara*

4. Das-sruta-skandha

5. Brahat-kalpa

6. Panch-kalpa (now extinct) or Jit-kalpa*

�Mul-sutra Agams

1. Avasyaka

2. Dasha-vaikalika

3. Uttara-dhyan

4. Ogha-niryukti or Pinda-niryukti*

�Chulika-sutra Agams

1. Nandi-sutra

2. Anuyoga-dvara

* Not accepted by Non-murti pujak sect

Shwetambar's Ang-bahya Agams:

Prakirna Agams

1. Chatuh-sarana

2. Samstarak

3. Atura-pratya-khyana

4. Bhakti-parijna

5. Tandul-vaitalika

6. Chandra-vedhyaka

7. Devendra-stav

8. Ganit-vidya

9. Maha-pratya-khyan

10.Vir-stave

None are accepted by Non-murti pujak sect

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Agam Summary by Jain Sects

Digambar (all sects)

� 12th Ang Agam (14 Purvas) extinct by 356 BC

� Remaining 11 Angs and 14 Ang-bahya extinct by 157 AD

� Agam Substitute Literature

–Satkhand Agam

–Kashay-pahud

–Four Anuyogs consist of several books

Shwetambar (all sects)

� 12th Ang Agam (14 Purvas) extinct by 474 AD

� 11 Ang-pravishta Agams Survived

Shwetambar Murtipujak

� Accepts 34 Ang-bahya Agams

Shwetambar Nonmurtipujak

� Accepts 21 Ang-bahya Agams

History of Preservation�First Recension (226 BC)

• Patali-putra by Sthulibhadra

� 11 Ang Agams orally complied

� 14 Purvas not remembered

� Later Sthulibhadra complied 10 Purvas

�Second Recension (374 AD to 387 AD)

• Mathura by Skandil and Valabhi by Nagarjun

� Agams and Anuyogs documented

�Third Recension (527 AD)

• Valabhi by Devardhi-gani

� Prakirnas documented

� Agams and Anuyogs reviewed/preserved

� Differences documented in Churni

� Agam works settled (Catalog in Nandi Sutra)

�Current Status

• Deviation from Nandi Sutra

� Many Prakirnas are extinct

� Vir-stava and Pind-niryukti added after words

Commentary Literature

�To study Jain Agams,

� one requires to study complete Panchagini of

each Agam.

�Panchagini (Consist of Five Types)

• Original Sutras

• Niryukti

• Bhasya

• Churni

• Tika

Niryukti Literature

Written on Agam sutras

• Prakrit Language

• Poetic Form and Short

• Provides General Meaning of Agam sutras

Contains

• Historical Incidences

• Old Traditions, Stories, and Examples

• Philosophy, Principles, and Conducts

Author - Bhadrabahu-swami (second before 600 AD)

• Written on 10 Agams

Independent Niryukties

• Sanstarak Niryukti

• Govind Niryukti or Darshan Prabhavak Shastra

• Aradhana Niryukti

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Bhasya Literature

Written on Agam and Niryukti

• Prakrit Language

• Poetic Form

• Provides Specific Meaning

Contains

• Prachin (old) Anushruties

• Jatak Stories

• Provides Good Understanding of

–History of Jainism

–Conducts and Behavior of Monks

Authors

• Sanghdas-gani

• Jinbhadra-gani

• Written - 400 to 600 A.D.

Churni Literature

Written on Agam, Niryukti, Bhasya

• Prakrit mixed Sanskrit Language

• Prose Form

• Contains Jatak and Religious Stories

Provides Good Understanding

• Social Customs

• Business

• Food Habits

• Festivals

• Clothing of people

Author - Jindas-gani Mahattar

600 AD

Tika LiteratureWritten on Agam sutras, Niryukti, Bhasya, and Churni

• Sanskrit mixed with Prakrit stories

• Most Important to understand Agam literature

Prominent Tika Authors

• Haribhadra-suri (705 to 755 A.D.)

� Prajnapana, Avasyaka*, Nandi, Dasha-vaikalika*,

Anuyoga-dvara

• Shilanka-suri (8th century)

� Acharang, Sutra-kratang

• Abhaydev (11th century)

� 9 of 11 Ang agams

• Malladhari Hemchandra (11th century)

� Anuyogdvar

• Acharya Malay-giri (11th century)

� Nandi, Prajnapana, Jiva-bhigama, Brahat-kalpa, Rajpashniya, Chandra-pragnapti, Avasyak*

• Shanti-suri (1563 A.D.)

� Uttara-dhyan Sutra Vrahat Tika*

�Code English Name Prakrit Name

�A Metaphics Tattvajnan

�B Spiritual/Philosophy Adhyatma

�C Meditation Yoga, Dhyan

�D Karma Karma

�E Logic Darshan, Naya, Praman

�F Conduct Charnanuyoga

�G Morality Niti, Upadesh

�H Astronomy Lok Svarup

�J Story, Biography Puran, Katha, Rupak, Vyang

�K Ritual and Sutras Stotra, Mantra, Puja

�M Drama and Poetry Lalit Kavya, Kavya Shastra, Natak

�N Figures of speech Alankar

�P Dictionary Dictionary, Kosha, Lokjnan

�Q Grammar Vyakaran

�R Mathematics Ganit

�S Astrology Jyotish

�T Physics Padarth Vijnan

�U Politics Rajniti

Jain Literature Classification

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8

Jain Authors�Kundkunda-charya (1st century)

• Ashta Pahud B

• Baras Anuvekkha (Anupreksha) B

• Das Bhakti Granth B

• Niyamsar B

• Panchastikaya B

• Pravachansar B

• Samaysar B

�Umaswati or Umaswami (2nd century)

• Tattvarth Sutra A

• Prashama-rati Prakarana B

• Tattvarth Bhasya A

�Siddhasen Divakar or Gandh-hasti (5th century)

• Dvatrishika Stotra K

• Kalyan Mandir Stotra (S) K

• Nyayavatar E

• Sanmati-tark (prakaran) E

• Tattvarth Bhasya A

Jain Authors�Samant-bhadra (5th century)

• Apta Mimansa (Devagma Stotra) E

• Ratna Karand Shravakachar F

• Stuti Vidya K

• Svayambhu Stotra K

�Pujyapad or Devanandi (6th century)

• Ishtopadesh G

• Jainendra Vyakaran Q

• Samadhi Sataka

• Samadhi Tantra C

• Sarvarth Siddhi (Tattvarth tika) A

• Siddhi Priya Stotra K

�Akalank (7th century)

• Ashtashati (Apta Mimansha tika) E

• Lagiyasraya E

• Nyaya Vinishchaya E

• Praman Sangraha E

• Siddhi Vinishchaya E

Jain Authors�Haribhadra-suri (8th century)

• Anekant Jaya Pataka E

• Anuyogadvara C

• Asada-kavikrata Upadesha F

• Dharma Bindu F

• Dharma Samgrahani F

• Dhurta-khyan J

• Jambudvipa Prajnaapti R

• Jiva-bhigam A

• Kandati C

• Lalit Vistra M

• Nandi P

• Nyaya Pravesh (tika-non Jain text ) E

• Samaraicchakaha J

• Savay Pannitti

• Shad-darshan Samuccaya A

Jain Authors

�Haribhadra-suri (8th century) cont...

• Tattvarth Sloka Vriti A

• Upadesha Pada G

• Yoga Bindu C

• Yoga Drasti Samucchaya C

• Yoga Shataka C

�Vidyananda (8th century)

• Apta Pariksha E

• Ashta Sahasri (Apta Mimansa tika)E

• Naya-vivarnam E

• Patrapariksa E

• Praman Pariksha E

• Satya Shasan Pariksha E

• Tattvarth Shloka Vartika (tika) A

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Jain Authors�Nemichandra Siddhant Chakravarti (10th century)

• Brahat Dravya Sangraha A

• Gomatsar Jivakanda D

• Gomatsar Karmakanda D

• Kshetra Ganita L

• Labdhisar (Gomatsar purak) D

• Raghava Pandaviya Kavya M

• Triloksar H

�Somdev (10th century)

• Adhyatma Tarangini C

• Nitivakyamrit U

• Syadvad Upanishad C

• Upasak Addhayan F

• Yashastilak Champu I

Jain Authors

�Hemchandra (12th century)

• Abhidhana Chintamani P

• Alankar Chudamani N

• Anaya-yoga Vyavachchedika E

• Anekartha Namamala P

• Arhan-niti U

• Chhandonu-shasana M

• Deshi Namamala P

• Dhvayashrya Mahakavya M

• Kavyanu Shashana M

• Mahadev Stotra K

• Nighantukosha P

• Paramatma Prakaran C

Jain Authors

�Hemchandra (12th century) cont..

• Parishishta Parva J

• Praman Mimansa E

• Shesha Namamala P

• Siddha Hemachandra Vyakarana O

• Siddhahema Shabdanu Shasan O

• Trishishta Shalaka Purush I

• Vadanu Shasan E

• Vitarag Stotra K

• Yoga Shastra C

• Yoga Shastra Vratti C

• Yoga Vinshikas C

Jain Authors�Yashovijayji (18th century)

• Adhyatma Pariksa B

• Adhyatma Sara B

• Adhyatma Upanishad B

• Ashta Sahasri Vivaran E

• Dharma Pariksha F

• Dvatrimshad K

• Jain Tark Paribhasha E

• Jnan-bindu-sara B

• Karma-prakrati Tika D

• Naya-pradip E

• Naya-rahasya E

• Nayamrit Tarangini E

• Nyaya Khandan Khadya E

• Nyayalok E

• Tattvarth Sutra Vriti A

• Upadesha Rahasya F

1

Diversity of World Religious Expression

Western

Judaism, Christianity, and Islam

Eastern (Indian)

Hinduism, Buddhism, and Jainism

Pravin K. Shah


Federation of Jain Associations in North America

509 Carriage Woods Circle,

Cary NC 27513-6469



919-859-4994


Topics• Man's Suffering

• Creation of the Universe

• The True God

• Proof and Knowing of God

• Paths to God and Salvation

• Destiny

• Evil

• Hell

• Conduct and Virtue

• Religious Origin

• Reality

• Doctrine

• Ascetic Life (Sainthood)

• Worship

Man's Suffering:

Western

• Suffering is due to disobedience to God's Will

not believing and not accepting of His law

• Acceptance of God's Will (one true God and

religion) ensures that one will enjoy God's grace

in eternal Heaven

Eastern

• Suffering is due to soul's (man's) ignorance of its

own nature

• Path which leads from ignorance to knowledge

allows soul to attain immortality and liberation

from death

2

Creation of the Universe:

Western

• Created by God at some point in time

• In future it will be forever destroyed by Him

• He is separate from it, and rules it from above

(dualistic nature)

Eastern

• Exists in Endless Cycles of creation,

preservation, and destruction

• No absolute beginning and end to the world

• No duality of God and World but a unity

The True God

Western

• There is only one true God and One true religion

• God is loving as well as wrathful

• Those who accept God will enjoy God's grace in eternal

Heaven

• All others will suffer eternally in Hell

Eastern

• One true and absolute Self or God

• Many images of one Supreme God

• God is pure bliss and consciousness

• There are many paths to God by way of understanding,

temperament, and maturity

• All souls are destined to receive Liberation

Proof and Knowing of God:Western

• Indirect proof through Prophets, Messiah, and Paygambar

• Through His unchanging and unique revealed scripture

• It is essential to seek personal knowledge of God

• Ultimately one must have belief and faith in God, coupled

with a virtuous life

Eastern

• Direct proof through self-realization

• Indirect proof through the enlightened Guru (teacher) and

the revealed scriptures

• Knowing is personal, inner, and a mystical experience

• Ultimately one must directly know God during an earthly

life

Paths to God and SalvationWestern

• Only one path leads to God, others are false and futile

• Strictly dualistic (God and Man are separate)

• One must accept the one true religion otherwise the soul, laden

with sin, will be damned on Judgment Day

• Salvation is through strict obedience to God's will, through a

messiah/prophet

• Salvation comes at the end of the world

Eastern

• Freedom to choose own form of worship

• Beliefs may be dual or non-dual (all paths lead to God)

• Liberation or Salvation is through Self realization and/or

Surrendering to God's Will

• Salvation is to be found in this life and within oneself

• Sin is only of the mind, not of the soul, which is pure

• God does not judge or punish (No Judgment day)

3

Destiny:

Western

• Man's destiny lies beyond this world,

which is eternal joy in heaven or eternal

suffering in hell

Eastern

• Purpose of life is to evolve, through

experience, into higher spiritual destiny and ultimately attain Liberation or Nirvana

Evil:

Western

• A genuine evil exist in the world, which opposes

God's will

• Evil is embodied in Satan and his demons, and

partially in man as one of his tendencies

Eastern

• There is no intrinsic evil, all is good and all is God

• No force in the world or in human opposes God

• Veiling the instinctive intellectual mind keeps one

from knowledge of God

Hell:Western

• On Judgment Day the physical body of every soul that ever

lived is brought to life

• God consigns pure souls to heaven and sinners to Hell

• Hell is a physical place where the body burns without

being consumed

• One suffers the anguish of knowing he will never be with

God

Eastern

• Hell is not eternal

• Hell may be a physical place where the body burns without

being consumed

• Exists as a period of Karmic suffering, a state of mind in

life or between lives

Conduct and Virtue:

Western

• Obey God's commands for a Moral and Ethical life

• Opposite conduct leads one away from God

• Believe in Him and in His Prophets (i.e. Abraham, Moses,

Jesus, Mohammed, or Zoroaster) Salvation is assured

Eastern

• Virtuous conduct, Moral living, and Right Belief are

foundation to spiritual progress

• Unrighteous thoughts, words, and deeds keeps one from

liberation

• It is the first step toward higher mystical communion

• Liberation requires knowledge and personal attainment, not

only belief

4

Religion Origin:

Western

• Religion is Historical, Beginning with a Prophet or

an Event

• Stress is on the Past and on Future rewards or

punishments

• History is linear, never to be repeated

Eastern

• Religion is Cosmic, Eternal, and transcends

cyclical human history

• Stress is placed on revelation of God's presence in

the Here and Now

Reality:

Western

• The Soul is immortal, deathless, and eternal

• There is more to reality than the things of this

world

• Ultimately the Soul is living forever in God's

presence or separated from Him in Hell

Eastern

• The Soul is immortal, deathless, and eternal

• There is more to reality than we experience with

the five senses

• Ultimately the soul is liberated from the death

and rebirth cycle

Doctrine:Western

• Doctrines tend to be simple, clear, and rational

• Worship and belief are formalized and required

• Other paths are endured, but not totally honored

• It is exclusive and some times dogmatic

Eastern

• Doctrines tend to be subtle, complex, and even

paradoxical

• Freedom to worship and to believe in a variety of

ways is predominant

• Other paths are accepted as God's divine will at work

• It is universal and tolerant

Ascetic Life (Sainthood):

Western

• Submit to God through self-sacrifice, and concern for

others

• Value is placed on good work, social concerns, and

scriptural study

• Little emphasis on yoga and meditation

Eastern

• Through renunciation, self discipline, purification,

contemplation, and meditation

• Value is placed on individual religious practice (Sadhana):

yoga, meditation, and super conscious awakening

• Little emphasis on social work and concerns

5

Worship:

Western

• Worship is congregational, simple in its rituals

• Centers around the church, synagogue, or

mosque

• Mostly on a Sabbath day (Moslems 5 or 3 times

a day)

Eastern

• Worship is individual, more ritualistic, and

meditative

• Centers around the temple and home shrine

• All days of the week

Western Religions (Judaism, Christianity, and Islam)

Common Features

• One and Only One God

• Universe was Created By God

• Human Suffering - Disobedience of God's Will

• God's Message Revealed Through Prophet

• One Life and Eternal Judgment

• Judgment Day

• Eternal Hell / Heaven

Western Religion…

(Judaism, Christianity, Islam)

Common Features (Continued)

• Scripture has Ultimate Authority

• Non-mystical (God chooses Prophet)

• Congregational (Society is Essential)

• Worshipping - Sabbath Day

Systems of Philosophy

• Judaism, Christianity, Islam

Eastern (Indian) ReligionsHinduism, Buddhism, and Jainism

Common Features:

• Goal of Life - Liberation (Moksha) Eternal

• Human Suffering - Soul's Ignorance

• Philosophy of Karma

• Continuity of Life (Reincarnation)

• Mystical (Human Experience)

• Self Realization (Direct contact with God/Self)

• Scripture has no authority over Realized Person

• Individual

6

Eastern (Indian) ReligionHinduism, Buddhism, and Jainism

Common Features (continued):

• Freedom to choose God(s)/no-God

• No Judgment Day

• No Eternal Hell/Heaven

• Worshipping - All Day

• Universe Exists in Endless Cycle

• Religious Symbols (OM, Swastika, Lotus)

• Cremation

Systems of Philosophy Developed

• Brahmana System (Hinduism)

• Samana System (Jainism, Buddhism)

1


Eastern (Indian)

Hinduism, Buddhism, and Jainism

Pravin K. Shah


Federation of Jain Associations in North America

509 Carriage Woods Circle,

Cary NC 27513-6469



919-859-4994


Topics

�Brahmana System – Hinduism

�Samana System

•Buddhism

•Jainism

Eastern (Indian) ReligionsHinduism, Buddhism, and Jainism

Common Features:

• Goal of Life - Liberation (Moksha) Eternal

• Human Suffering - Soul's Ignorance

• Philosophy of Karma

• Continuity of Life (Reincarnation)

• Mystical (Human Experience)

• Self Realization (Direct contact with God/Self)

• Scripture has no authority over Realized Person

• Individual

2

Eastern (Indian) ReligionHinduism, Buddhism, and Jainism

Common Features (continued):

• Freedom to choose God(s)/no-God

• No Judgment Day

• No Eternal Hell/Heaven

• Worshipping - All Day

• Universe Exists in Endless Cycle

• Religious Symbols (OM, Swastika, Lotus)

• Cremation

Systems of Philosophy Developed

• Brahmana System (Hinduism)

• Samana System (Jainism, Buddhism)

Brahmana System - Hinduism

� God –

• Creator, Preserver, Destroyer (Cyclic)

• God is universe and universe is God

(synonymous)

� At liberation, soul merges with God or Universe

• Soul becomes infinity

� Highly Ritualistic (elaborate and fancy)

� Animal Sacrifices in the past

� Scriptures have certain authority in the initial

stage of Spiritual progress

• Vedas, Upanishads, Geeta, Brahma Sutra

• Scriptures are in Sanskrit

Systems of Philosophy - Hinduism

� Yoga

• Path of Meditation and Self-effort

• Sage Pantanjali

� Samkhya

• Path of pure understanding and Comtemplation

• Sage Kapil

� Nyaya

• School of Logic based on Nyaya Sutras

• Aksapada Gautam

Systems of Philosophy - Hinduism

� Vaisesika

• The atomist School - Extension of Nyaya logics

• The atomists theorized that nature consists of two

fundamental principles: atom and void

• Sage Kanada

� Earlier Mimasa

• The tradition of Vedic interpretation, with emphasis

on Vedic ritual

� Later Mimasa (popularly known as Hinduism)

• Vedanta - the Upanishadic tradition, with emphasis

on Vedic philosophy

Saivism, Saktism, Vaisnavism, Liberalism

3

Path of Devotion or Surrender (Bhakti Yoga)

� Enjoyment of Supreme Love and Bliss

Path of Knowledge (Jnan Yoga)

� Realization of unique and supreme Self through

contemplation

Path of Action (Karma Yoga)

� Dedication of every human activity to Supreme

Will

Path of Self Control/Meditation (Raj Yoga)

� Liberation through the perfection of body,

thought, emotion and consciousness

Primary Paths - Hinduism: Hinduism

Duties of Individuals (Caste Systems)

Priests-intellectuals (Brahmins)

• Establish and preserve the national ideas and

philosophy

Rulers and warriors (Kshatriyas)

• Protect the state from external aggression and

establish internal order

Merchants and artisans (Vaishyas)

• Production of national wealth

Sudras

• To do the menial work

Student life (Brahmcharya Ashram)

• Preparatory period

Householder life (Gruhastha Ashram)

• Worldly success: wealth, fame and power

Retirement life (Vanpastha Ashram)

• Service to community and fellow man

Renunciation life (Sanyas Ashram)

• Renunciation of possessions and family for

realization of true self

Hinduism:

Duties at various Stages of Life

Samana System(Buddhism and Jainism)

� No Creator God

� Humans are capable to achieve the highest spiritual state

� Scriptures have no authority (they are only guide)

� Human experience or Self Realization is the ultimate

authority

� Primary Path

• Path of Knowledge (Jnan Yoga)

• Realization of unique and supreme self through

knowledge

� Nonviolence, self control, penance, and meditation

� Revolt against Hindu caste distinction, fancy rituals,

and animal sacrifice

4

Buddhism:

The Supreme

Supreme is completely transcendent and can be described as:

Sunya (zero), a void, an emptiness, state of non-being

At Nirvana

The future vanishes, the past vanishes, and one lives at the

present moment

Being looses its identity and becomes nothing

Being turns into a state of non-being, emptiness void, or

Sunya

In Samsar (world)

Being is a combination of physical and mental forces/energies

Buddhism: (continued)

Man's true nature is divine and eternal

Preaching -

• The greatness of self giving love and compassion

towards all creatures

• Middle path consist of living moderately and

avoiding extremes

Scriptures -

• Tripitika for Theravad sect,

• Sutras for Mahayan sect

Written in Pali language (vernacular)

Four Noble Truth - Buddhism:

Four Noble Truths

1. Suffering Exist

Being born, Growing old, Sickness, and Death; all are

Sufferings

2. Cause of Suffering

Desire "thirst" to be and to become is the root cause of all

sufferings and rebirth

3. Cessation of Suffering

Complete elemination of Desire and Craving, which is a

state of Nirvana:

passionless peace, perfect insight, enlightenment, perfect

knowledge, immortality

Four Noble Truth - Buddhism:

4. Eight-fold Path to End Suffering

Right Belief

Right Thought or Aim

Right Speech

Right Action

Right Livelihood or Occupation

Right Effort or Endeavor

Right Mindfulness

Right Meditation

5

Jainism - Basic Belief

God, Universe and Life

God is not a Creator, Preserver or Destroyer of the Universe

Liberated Souls are Jain Gods, who are only knower and

Observer but not Doer

Universe is made up of Two Eternal and Self Existed

Elements

Living beings (Souls)

Non-living Substances (Matters, Space, mediums of

Motion and Rest, Time)

The Principles governing the successions of life cycles

(Birth, Life, and Death) is Karma particles which are

attached to the Soul from eternity.

Jainism - Basic Belief (continued)

Life Sufferings

• Ignorance (Mithyatva) is the root cause of all

Sufferings

• Soul is Ignorant from eternity

• Karma is attached to the Soul from eternity

Ultimate Goal of Life

• Removal of Soul's Ignorance hence free from all

karma

• Liberated Soul is all Knower and Observer but

not a Doer (an Ideal State of a Living-being)

Every living being is Eternal, Individual, and has a

potential to become Liberated or God

At liberation the soul remains finite, lives in Moksha

forever, and never loses its identity

The Principles governing the successions of life cycles

(Birth, Life, and Death) is Karma

Our ignorance and/or intention behind our actions of body,

mind, and speech bind us with Karma

Path of liberation is to follow Right Conviction, Right

Knowledge, and Right Conduct

Jain Religion Features

•Proper knowledge of the six Universal substances and

nine fundamental truths (Tattvas), are essential for

Right Perception, Knowledge and Conduct.

•Desire is the root cause of all sufferings

•Elimination of your desire by your own effort in order

to attain liberation.

•Self purification, penance, austerity, and meditation

are essential to eliminate the desire (Right Conduct).

•Nonviolence is the highest principle to be followed in

thought, speech, and action.

•One must cease injuring sentient creatures, large and

small.

Jain Religion Features (continued)

6

Since human life cannot exist without some form of

violence, one must live a life with minimum

violence to one sense beings.

Karma philosophy applies to ourselves,

Compassion applies to all

Scriptures -

Agam Sutras

written in Ardha-magdhi language (vernacular)

Scriptures guide moral and spiritual life to

ultimately attain liberation

Jain Religion Features (continued)

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