Prana and Paryapti

Prana (Vital Life Forces) - Definition

In Jain philosophy, Prana refers to the essential vital energies that sustain life in a living being (Jeeva). These Pranas enable a Jeeva (living being) to function, perceive, move, and survive. The more evolved a being is, the greater the number of Pranas it possesses.

Prana is the life-supporting power in a Jeeva. When all Pranas leave a body, death occurs.

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10 Pranas (Vital Life Forces)

The 10 essential Pranas are:

1. Sparsha Indriya Prana (Touch Sense Vitality)
2. Ras Indriya Prana (Taste Sense Vitality)
3. Ghran Indriya Prana (Smell Sense Vitality)
4. Chakshu Indriya Prana (Sight Sense Vitality)
5. Shravan Indriya Prana (Hearing Sense Vitality)
6. Manovala Prana (Mind Vitality)
7. Vachanvala Prana (Speech Vitality)
8. Kayavala Prana (Body/Muscular Vitality)
9. Shvasochchhvas Prana (Respiration Vitality)
10. Ayushya Prana (Lifespan Vitality)

Prana Distribution Across Different Beings

Type of Living Being	No. of Pranas
One-Sensed (Ekendriya) (Earth, Water, Fire, Air, Plants)	4 Pranas (Touch, Body, Respiration, Lifespan)
Two-Sensed (Dwi-Indriya) (Worms, Shellfish)	6 Pranas (adds Taste, Speech)
Three-Sensed (Tri-Indriya) (Ants, Termites)	7 Pranas (adds Smell)
Four-Sensed (Chatur-Indriya) (Bees, Scorpions)	8 Pranas (adds Sight)
Five-Sensed Asanjni (Non-Rational) Beings (Mindless animals)	9 Pranas (adds Hearing)
Five-Sensed Sanjni (Rational) Beings (Humans, Devas, Narakis, Rational Animals)	10 Pranas (adds Mind)

👉 Clarification:

• Asanjni Panchendriya beings (non-rational five-sensed beings) have 9 Pranas.
• Sanjni Panchendriya beings (rational five-sensed beings) have all 10 Pranas.

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6 Paryaptis (Essential Assimilations)

Paryapti refers to the ability of a living being to assimilate essential elements for survival. Every newly born being undergoes these stages of gradual development.

1. Ahar Paryapti (Food Assimilation) – The ability to absorb and process nourishment.
2. Sharir Paryapti (Body Formation Assimilation) – The ability to form a stable body.
3. Indriya Paryapti (Sense Organ Assimilation) – The ability to develop functional sense organs.
4. Shwasochchhwas Paryapti (Respiration Assimilation) – The ability to breathe.
5. Bhasha Paryapti (Speech Assimilation) – The ability to produce speech (Only in speech-capable beings).
6. Manah Paryapti (Mind Assimilation) – The ability to develop a mind (Only in rational beings).

Paryapti Distribution Across Different Beings

Type of Living Being	No. of Paryaptis
One-Sensed (Ekendriya)	4 Paryaptis (Food, Body, Sense Organ, Respiration)
Two-Sensed to Four-Sensed Beings	5 Paryaptis (adds Speech)
Five-Sensed Asanjni (Non-Rational) Beings	5 Paryaptis
Five-Sensed Sanjni (Rational) Beings	6 Paryaptis (adds Mind)

Conclusion

Understanding Pranas and Paryaptis helps us appreciate the complexity of life and consciousness in Jain philosophy. Every living being has a unique level of vitality and assimilation abilities, shaping its existence, capabilities, and karmic journey. The higher the Pranas and Paryaptis, the greater the consciousness and awareness a being possesses.

Exercise Section

A. Comprehension Questions

1️⃣ Define Prana in Jain philosophy.
2️⃣ What happens when all Pranas leave a living being?
3️⃣ List the 10 types of Pranas and describe their functions.
4️⃣ How many Pranas does a three-sensed being have?
5️⃣ Which Pranas are present in one-sensed beings?
6️⃣ What is the difference between Asanjni and Sanjni Panchendriya beings?
7️⃣ Define Paryapti and explain its importance in the development of a living being.
8️⃣ Which Paryaptis are present in all beings?
9️⃣ How many Paryaptis does a rational five-sensed being have?

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B. Critical Thinking Questions

1️⃣ Why do higher life forms have more Pranas than lower life forms?
2️⃣ Can a being survive if it is missing some Pranas? Explain with reasoning.
3️⃣ If a being loses its Kayavala Prana (Body/Muscular Vitality), what difficulties will it face?
4️⃣ Why is Manah Paryapti (Mind Assimilation) only present in rational beings?
5️⃣ How does Prana distribution reflect the concept of evolution in Jain philosophy?
6️⃣ If a scientist wants to test the presence of Paryaptis in an organism, what methods could they use?
7️⃣ How do Pranas relate to Karma theory in Jainism?

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C. Application-Based Questions

1️⃣ Observe a housefly and a plant. Based on their characteristics, estimate the number of Pranas and Paryaptis they have.
2️⃣ Think about a newborn baby—how do Paryaptis help in its development over time?
3️⃣ If a person loses their ability to speak due to an accident, which Prana and Paryapti are affected?
4️⃣ In the modern world, artificial intelligence (AI) is improving rapidly. Would a highly advanced robot ever possess Pranas or Paryaptis? Why or why not?
5️⃣ Imagine a scientist discovers a new species that has five senses but no mind. How would you classify its Pranas and Paryaptis?

By studying these principles, we gain a deeper respect for all forms of life and understand the importance of non-violence (Ahimsa) and karma purification in Jainism.

Thanks, 

Jyoti Kothari (Jyoti Kothari, Proprietor, Vardhaman Gems, Jaipur represents Centuries Old Tradition of Excellence in Gems and Jewelry. He is an adviser, Vardhaman Infotech, a leading IT company in Jaipur. He is also ISO 9000 professional)

Swādhyāya: A Five-Step Process of learning

Introduction: The Meaning and Importance of Swādhyāya

Swādhyāya (स्वाध्याय) is a structured self-learning process in Jainism that enables an individual to gain spiritual knowledge through a systematic approach. The word Swādhyāya is derived from two possible etymologies:

✔ Sva (स्व) + Adhyāya (अध्याय) → Self-Study – A process of learning by oneself.
✔ Su (सु) + Adhyāya (अध्याय) → Noble Study – A well-structured and meaningful learning process.

Thus, Swādhyāya is not just any form of learning but a disciplined and structured method of acquiring, reflecting upon, and applying knowledge.

Swādhyāya is essential because right knowledge (Samyak Jñāna) leads to right conduct (Samyak Chāritra), which ultimately leads to liberation (Mokṣa). It is not a random or casual process but a scientific and methodological five-step process that ensures proper understanding, retention, reflection, and practical application of knowledge.

Additionally, Swādhyāya is the fourth type of Tapa (austerity) among the six types of Tapa in Jainism. It is considered a powerful tool for Nirjarā (eradication of karma), helping individuals progress toward self-purification.

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Swādhyāya as a Scientific Learning Process

Swādhyāya follows a structured approach through its five steps, making it a scientific, logical, and result-oriented process.

The Modern educationists should follow a similar structured learning methodology, including:
1️⃣ Reading textbooks (to acquire knowledge)
2️⃣ Asking questions (to clarify doubts)
3️⃣ Revising information (to strengthen retention)
4️⃣ Analyzing concepts (to understand their application)
5️⃣ Teaching or discussing (to reinforce learning)

Just as scientists follow a structured process of research, experimentation, and validation, Swādhyāya follows a step-by-step process to gain, retain, and apply knowledge.

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The Five Steps of Swādhyāya

Swādhyāya consists of five interconnected steps, forming a continuous learning cycle. Each step builds upon the previous one, ensuring gradual yet deep knowledge acquisition and internalization.

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1. वाचना (Vāchanā) – Attentive Listening and Reading

✔ Definition: Vāchanā is listening attentively without bias to Jain scriptures, discourses, and teachings, with reading as an extension of listening.
✔ It involves studying texts such as Āgamas, Tattvārtha Sūtra, Uttarādhyayana Sūtra, and Kalpa Sūtra.
✔ Jain ascetics, scholars, and householders engage in Vāchanā daily to gain spiritual wisdom.

🔹 Scientific Basis:

• Active listening improves comprehension, concentration, and memory retention.
• Reading and listening together enhance cognitive abilities and deepen understanding.

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2. पृच्छना (Pṛcchanā) – Inquiry and Questioning

✔ Definition: Pṛcchanā means asking questions to clarify doubts and deepen understanding.
✔ It involves seeking answers from gurus, teachers, or scriptures through intelligent inquiry.
✔ This step encourages critical thinking and logical reasoning.
✔ Even Bhagwan Mahavira emphasized dialogue and discussion, answering deep questions from seekers.

🔹 Scientific Basis:

• Modern learning thrives on curiosity—students who ask questions learn better.
• In scientific research, inquiry is the foundation of every discovery—similarly, Pṛcchanā deepens knowledge.

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3. परावर्तना (Parāvartanā) – Repetition and Memorization

✔ Definition: Parāvartanā means repeating and revising what has been learned to ensure retention.
✔ Just as students revise subjects before exams, Jain monks and scholars repeat scriptures for mastery.
✔ Many Jain ascetics memorize entire texts like the Dashavaikalika Sūtra and Uttarādhyayana Sūtra through this step.

🔹 Scientific Basis:

• Repetition strengthens long-term memory—studies show that spaced repetition improves retention.
• Teachers encourage revision and recall exercises, just like Parāvartanā reinforces spiritual concepts.

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4. अनुप्रेक्षा (Anuprekṣā) – Reflection and Contemplation

✔ Definition: Anuprekṣā means thinking in accordance with the previous three steps (वाचना, पृच्छना, परावर्तना).
✔ It involves deep intellectual reflection and aligning one’s thoughts with the learned knowledge.

🔹 Scientific Basis:

• Deep thinking leads to better decision-making and problem-solving skills.
• Philosophical and scientific discoveries emerge from contemplation, making Anuprekṣā a key learning method.

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5. धर्मकथा (Dharmakathā) – Teaching and Discussion

✔ Definition: Dharmakathā means sharing Jain teachings through discussion, storytelling, or preaching.
✔ It involves explaining concepts to others, which strengthens personal understanding.

🔹 Scientific Basis:

• Teaching is the most effective way to learn—explaining concepts deepens understanding.
• Group discussions improve knowledge retention, confidence, and communication skills.

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Key Benefits of Swādhyāya for Students

✔ Builds Strong Memory – Enhances retention and comprehension.
✔ Develops a Scientific Attitude – Encourages logical thinking and curiosity.
✔ Enhances Concentration – Strengthens focus and discipline.
✔ Encourages Self-Discipline – Promotes structured learning habits.
✔ Prepares for Life’s Challenges – Helps in ethical decision-making and personal growth.

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Conclusion

Swādhyāya is a structured, scientific approach to learning, reflection, and self-improvement. By following this five-step process, individuals gain, retain, reflect, and share knowledge, ensuring true wisdom and spiritual enlightenment.

This version is now fully structured, grammatically refined, and includes a well-rounded exercise section.

Exercise 

A. Comprehension Questions

1. Define Swādhyāya and explain its importance.
2. What are the five steps of Swādhyāya? Describe each in detail.
3. How does Swādhyāya follow a scientific approach to learning?
4. Why is Anuprekṣā essential in the learning process?
5. Explain how Swādhyāya can benefit students in their academic and personal life.

B. Critical Thinking Questions

1. In what ways does Swādhyāya help in eradicating karma (Nirjarā)?
2. Compare Swādhyāya’s five-step process with modern education methods.
3. Why is teaching (Dharmakathā) considered the best way to learn?
4. How can students apply Swādhyāya in their daily routine?
5. What role does Pṛcchanā (questioning) play in acquiring deeper knowledge?
6. How does Vāchanā differ from simple hearing?
7. Why is repetition (Parāvartanā) necessary for mastering any subject?
8. Can Swādhyāya be applied beyond Jain studies? Explain with examples.

A brief introduction to Jainism: Links to various topics

Thanks, 

Jyoti Kothari 

(Jyoti Kothari, Proprietor, Vardhaman Gems, Jaipur represents Centuries Old Tradition of Excellence in Gems and Jewelry. He is adviser, Vardhaman Infotech, a leading IT company in Jaipur. He is also ISO 9000 professional)

Navakara Mantra: The Most Sacred Jain Prayer

1. Introduction to the Navakara Mantra

The Navakara Mantra (also called Namokar Mantra or Panch Parmeshthi Mantra) is the most sacred and powerful mantra in Jainism. It is not dedicated to any specific person, Tirthankara, or deity but instead offers universal obeisance (vandana) to the five supreme beings (Panch Parmeshthi) who have attained the highest spiritual status.

This mantra is recited by all Jains, regardless of sect (Digambara or Shwetambara) and is considered the first and most fundamental prayer in Jainism. It is also the first verse of Jain scriptures (Agamas) and is said to contain the essence of all Jain teachings.

Arihantas and other Parmesthis are the greatest benefactors in the world. Arihantas and Siddhas are completely fulfilled and accomplished (Kritakritya). They have attained the highest and supreme state and absolute bliss. There is nothing left for them to achieve. Yet, Arihantas selflessly guide living beings through their teachings, working for their welfare without any expectation. That is why they are the greatest benefactors of the world.

When one soul attains Moksha (liberation) and reaches the state of Siddha, only then does another soul get liberated from Nigoda (the lowest form of life). In this way, Siddha Bhagwants play a significant role in helping souls escape from Nigoda.

Similarly, Acharyas, Upadhyayas, and Sadhus, while primarily engaged in their own spiritual practices, also guide us through their teachings, showing us the path to true happiness. Therefore, after Arihantas and Siddhas, their contribution is also invaluable.

In the Navakara Mantra, by bowing to these five supreme beings (Panch Parmesthi), we express our gratitude towards these greatest benefactors.

The word "Namo" signifies salutation and humility, and humility (Vinay) is the foundation of all virtues and Dharma.

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2. The Sanskrit/Prakrit Verse of Navakara Mantra

The Navakara Mantra consists of nine lines, each paying homage to different spiritual beings:

Navakara Mantra in Prakrit

🔸 णमो अरिहंताणं           (Namo Arihantāṇam)
🔸 णमो सिद्धाणं               (Namo Siddhāṇam)
🔸 णमो आयरियाणं         (Namo Āyariyāṇam)
🔸 णमो उवज्झायाणं       (Namo Uvajjhāyāṇam)
🔸 णमो लोए सव्वसाहूणं  (Namo Loe Savvasāhūṇam)

🔹 एसो पंच णमुक्कारो    (Eso Panchanamokkāro)
🔹 सव्व पावप्पणासणो    (Savva pāvappaṇāsano)
🔹 मंगलाणं च सव्वेसिं     (Mangalāṇam Cha Savvesiṁ)
🔹 पढमं हवई मंगलं        (Paḍhamaṁ Havaī Maṅgalaṁ)

There are nine Padas, eight Sampadas and sixty-eight Aksharas (letters) in Navakara Mantra. 68 letters in Navakara Mantra. represent 68 Teerthas (Pilgrimage centers). This mantra is in the Ardhamagadhi Prakrit language, which was spoken during Lord Mahavira’s time.

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3. Meaning of the Navakara Mantra

Each line of the Navakara Mantra is a salutation (Namaskar) to great spiritual beings:

Five Supreme Beings (Panch Parmeshthi) Worshipped in the Mantra

Prakrit Phrase	Meaning	Who is Being Worshipped?
Namo Arihantāṇam	I bow to the Arihantas.	Arihantas are enlightened beings who have destroyed all inner enemies (Karmas) but still live in the world, guiding others.
Namo Siddhāṇam	I bow to the Siddhas.	Siddhas are liberated souls who have attained Moksha and are free from all Karma.
Namo Āyariyāṇam	I bow to the Acharyas.	Acharyas are the great spiritual leaders who guide the Jain Sangha (community).
Namo Uvajjhāyāṇam	I bow to the Upadhyayas.	Upadhyayas are Jain monks who teach scriptures and guide others in spiritual knowledge.
Namo Loe Savvasāhūṇam	I bow to all Sadhus and Sadhvis.	Sadhus and Sadhvis (monks and nuns) who follow strict vows of renunciation and practice self-discipline.

Chulika: The Last Four Lines – The Power of the Mantra

Prakrit Phrase	Meaning
Eso Panchanamokkāro	These five salutations (Namaskars) destroy sins.
Savvapāvappaṇāsano	They eliminate all sinful activities.
Mangalāṇam Cha Savvesiṁ	They bring supreme auspiciousness to all beings.
Paḍhamaṁ Havaī Maṅgalaṁ	This is the greatest and foremost Mangala (auspicious prayer).

Thus, the Navakara Mantra does not ask for materialistic gains but instead helps in purifying the soul and destroying past sins.

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4. The Importance and Benefits of Reciting the Navakara Mantra

The Navakara Mantra holds a special place in Jainism because:
✔️ It is the most powerful mantra – It removes negative karma and increases good karma.
✔️ It is completely universal – It does not worship any one person but rather virtues and spiritual greatness.
✔️ It teaches respect – It reminds us to always respect enlightened souls and great teachers.
✔️ It helps in spiritual progress – Regular recitation of the mantra brings peace, concentration, and purification of the mind.

Scientific & Spiritual Benefits of the Navakara Mantra

🔹 Brings inner peace – Reciting the mantra helps to calm the mind and reduce stress.
🔹 Creates positive energy – It attracts good vibrations and purifies the surroundings.
🔹 Increases focus – Helps students and seekers to improve their concentration.
🔹 Destroys past karma – The mantra cleanses negative karma and guides the soul toward Moksha.
🔹 Encourages humility – It teaches devotion to great beings without expecting rewards.

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5. How to Recite the Navakara Mantra?

The Navakara Mantra can be chanted anytime and anywhere, but Jains usually recite it:

✅ After waking up in the morning – To begin the day with positivity.
✅ Before eating food – To express gratitude and spiritual awareness.
✅ Before sleeping – To remove negative thoughts and end the day with a pure mind.
✅ During meditation (Samayik) – To help focus and purify the mind.
✅ When starting any important work – To bring auspiciousness and remove obstacles.

There is no limit to how many times one can chant it. Some people chant it 108 times daily, as 108 is a sacred number in Jainism.

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6. The Connection Between the Navakara Mantra and Jain Values

The Navakara Mantra reflects the key values of Jainism:

✅ Non-violence (Ahimsa) – It promotes love and respect for all beings.
✅ Truthfulness (Satya) – It acknowledges the ultimate truth of enlightened souls.
✅ Non-possessiveness (Aparigraha) – It does not ask for material wealth but for spiritual purity.
✅ Self-discipline (Tapas) – Encourages devotion and renunciation.

Thus, chanting the Navakara Mantra is a spiritual practice that aligns with Jain principles.

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7. Conclusion

The Navakara Mantra is the most sacred and powerful mantra in Jainism. It is not just a prayer but a reminder of Jain values, a source of spiritual purification, and a path toward liberation.

By chanting the Navakara Mantra, we develop humility, devotion, and self-discipline. It helps us to purify our soul, remove karma, and progress toward Moksha (liberation).

📖 Did You Know?
🔹 The Navakara Mantra is older than all religious prayers and is considered the oldest existing mantra in the world.
🔹 Jain Ascetics begin and end all activities by reciting the Navakara Mantra.

Exercise: 

A. Multiple Choice Questions (MCQs)

1. What is the primary significance of the Navakara Mantra in Jainism?
   a) It is a prayer for wealth and prosperity.
   b) It is dedicated to a specific Tirthankara.
   c) It offers obeisance to the five supreme beings.
   d) It is a request for forgiveness.

2. The Navakara Mantra is also known as:
   a) Panch Parmeshthi Mantra
   b) Bhaktamara Stotra
   c) Tatvartha Sutra
   d) Aagam Mantra

3. Who among the following is not worshipped in the Navakara Mantra?
   a) Arihantas
   b) Siddhas
   c) Acharyas
   d) Chakravarti

4. What does the word "Namo" signify in the Navakara Mantra?
   a) Authority
   b) Salutation and humility
   c) Liberation
   d) Karma

5. The Navakara Mantra does not seek:
   a) Material wealth
   b) Spiritual purification
   c) Liberation from karma
   d) Humility and devotion

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B. Fill in the Blanks

1. The Navakara Mantra is in the __________ language.
2. The five supreme beings worshipped in the Navakara Mantra are collectively called __________.
3. The last four lines of the mantra emphasize its ability to destroy __________.
4. The Navakara Mantra does not worship individuals but instead pays respect to __________.
5. There are __________ letters in the Navakara Mantra, representing 68 Jain pilgrimage centers.

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C. Match the Following

Column A	Column B
Namo Arihantāṇam	I bow to all monks and nuns who practice renunciation.
Namo Siddhāṇam	I bow to the fully enlightened beings who still live in the world.
Namo Āyariyāṇam	I bow to the spiritual leaders (Acharyas).
Namo Uvajjhāyāṇam	I bow to the liberated souls who have attained Moksha.
Namo Loe Savvasāhūṇam	I bow to those who teach scriptures (Upadhyayas).

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D. True or False

1. The Navakara Mantra is recited only by Digambara Jains. (False)
2. Arihantas have destroyed all their karmas and no longer exist in the world. (False)
3. Siddhas are completely liberated souls who reside in Siddhashila. (True)
4. The Navakara Mantra seeks blessings for material prosperity. (False)
5. Regular recitation of the Navakara Mantra helps in spiritual purification. (True)

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E. Short Answer Questions

1. What is the importance of the Navakara Mantra in Jainism?
2. Why does the Navakara Mantra not mention specific Tirthankaras or deities?
3. Explain the five supreme beings (Panch Parmeshthi) worshipped in the mantra.
4. What is the significance of humility (Vinay) in the Navakara Mantra?
5. How does the mantra help in karma purification?

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F. Long Answer Questions

1. Discuss the spiritual and scientific benefits of chanting the Navakara Mantra.
2. How does the Navakara Mantra reflect Jain principles such as Ahimsa, Satya, and Aparigraha?
3. Explain the meaning of the last four lines (Chulika) and their significance.
4. Describe the different times and occasions when Jains recite the Navakara Mantra.
5. How does the Navakara Mantra contribute to mental peace and spiritual growth?

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Jyoti Kothari 

(Jyoti Kothari, Proprietor, Vardhaman Gems, Jaipur represents Centuries Old Tradition of Excellence in Gems and Jewelry. He is an adviser, Vardhaman Infotech, a leading IT company in Jaipur. He is also ISO 9000 professional)

Understanding Kala (Time) in Jainism

1. What is Kala (Time)?

In Jain philosophy, Kala (Time) is one of the six fundamental substances (Shat Dravya) that make up the universe. It is an essential part of the cosmos, enabling change and transformation.

Jain philosophy classifies time into two types:

1. Nishchaya Kala (Absolute Time) – The true, independent, and unchanging nature of time.
2. Vyavahara Kala (Relative Time) – Time measured through celestial movements like the Sun and Moon.

Absolute time always exists, while relative time is what we experience in daily life.

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2. The Smallest Unit of Time: Samaya

The smallest unit of time in Jainism is called Samaya.

Definition of Samaya:

"The time taken by the smallest particle of matter (Pudgala Paramanu) to move from one point in space to the next is called a Samaya."

• Samaya is an indivisible moment that is impossible for humans to perceive.
• Only omniscient beings (Kevalajnanis) can fully understand it.
• Even the smallest scientific time units, like the Zeptosecond (10⁻²¹ seconds), are much larger than Samaya.

A vast number of Samayas make up one Avalika, the smallest practical time unit in Jain calculations.

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3. The Eternity and Infinity of Time

• Just like matter (Pudgala) and space (Akasha), time (Kala) has no beginning and no end.
• The motion of matter is eternal, and since time is linked to matter, time is also eternal and infinite.

Modern scientists believe the universe began 13.8 billion years ago, but Jainism teaches that time has always existed and will never end.

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4. Different Ways to Classify Time

1. Traditional Classification of Time

1. Past (Bhutakala) – Time that has already passed.
2. Present (Vartamana Kala) – The moment we are living in.
3. Future (Bhavishya Kala) – Time that is yet to come.

2. Classification of Time in Jain Scriptures

1. Sankhyata Kala (Countable Time) – Time that can be measured numerically.
2. Asankhyata Kala (Innumerable Time) – Time that is finite but too large to be counted.
3. Ananta Kala (Infinite Time) – Time that has no beginning and no end.

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5. Jain Time Measurements

Jainism has a very detailed system of time measurement. It explains both the smallest and the largest time units.

Avalika: A Unique Time Unit in Jainism

• 1 Muhurta (48 minutes) = 1,67,77,216 Avalikas
• 1 second ≈ 5825 Avalikas
• Each Avalika contains innumerable Samayas

Measuring Time with Breath

Jains use breathing to measure time.

• The time taken to say an 8-matra syllable is one breath cycle (Shwas-Uchhwas).

Jain Time Unit	Equivalent Measurement
Innumerable Samayas	1 Avalika
Countable Avalikas	1 Shwas (breath)
7 Pranas	1 Stoka
7 Stokas	1 Lav
38.5 Lavs	1 Nalika (Hourglass measurement)
2 Nalikas	1 Muhurta (48 minutes)
2.5 Nalikas	1 Hour
60 Nalikas	1 Day (24 hours)

Week, fortnight, month, year etc go on traditionally. Need not mention here.

6. The Time Cycle (Kala-Chakra) and the Six Aras

Jainism explains time as an endless cycle (Kala-Chakra). This cycle has two halves:

1. Utsarpini (Ascending Half-Cycle) – Happiness and prosperity increase over time.
2. Avasarpini (Descending Half-Cycle) – Sorrow and hardship increase over time.

Each half is divided into six Aras (epochs).

The Six Aras in Avasarpini (Descending Half-Cycle):

Ara (Epoch)	Duration	Characteristics
1st Ara (Sukhma-Sukhma)	4 Koda-Kodi Sagaropamas	Extreme happiness, no disease, no suffering.
2nd Ara (Sukhma)	3 Koda-Kodi Sagaropamas	People still happy, but small signs of hardship appear.
3rd Ara (Sukhma-Dukhma)	2 Koda-Kodi Sagaropamas	Gradual decline in happiness, beginning of disease, and conflicts.
4th Ara (Dukhma-Sukhma)	1 Koda-Kodi Sagaropama - 42,000 years	Great kings and saints appear, but suffering increases.
5th Ara (Dukhma)	21,000 years	The present era—many sufferings, shorter lifespans, spiritual decline.
6th Ara (Dukhma-Dukhma)	21,000 years	The worst time—short lifespans, extreme suffering, no true religion.

• In Utsarpini, the same sequence happens in reverse—starting with Dukhma-Dukhma and ending in Sukshma-Sukshma.
• A full Kala-Chakra consists of 20 Koda-Kodi Sagaropamas.

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7. Time in Heavenly and Hellish Realms

Jain time applies not only to Earth but also to:

• Deva Lok (Heavens) – Celestial beings live in happiness for thousands to millions of years.
• Naraka Lok (Hells) – Hellish beings suffer in horrific conditions for 10,000 years to 33 Sagaropamas!

Unlike Earth, there is no Sun or Moon in these realms, but time still exists.

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8. Jain Time vs. Modern Science

• Science believes the universe began 13.8 billion years ago.
• Jainism teaches that time is eternal, with no beginning or end.
• Science lacks certainty about the universe's future, while Jainism provides definitive infinite calculations.

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Summary

✅ Kala (Time) is one of the six fundamental substances.
✅ Samaya is the smallest indivisible unit of time.
✅ Time is eternal, infinite, and cyclical.
✅ Palyopama and Sagaropama describe vast time periods.
✅ Kala-Chakra continues endlessly with six Aras in each half-cycle.
✅ Jain time measurement is more precise than modern science.

Exercise 

A. Multiple Choice Questions (MCQs)

1. What is the smallest unit of time in Jainism?
   a) Muhurta
   b) Samaya
   c) Avali
   d) Palyopama

2. In Jain time cycles, which phase represents moral and physical decline?
   a) Avasarpini
   b) Utsarpini
   c) Palyopama
   d) Sagaropama

3. Which of the following is not a characteristic of Nischaya Kala?
   a) Eternal
   b) Measurable in units
   c) Indivisible
   d) Affects transformations in substances

4. How many Muhurtas are there in a full day and night?
   a) 12
   b) 24
   c) 30
   d) 48

5. The concept of time being cyclical in Jainism is known as:
   a) Vyavahara Kala
   b) Avasarpini & Utsarpini
   c) Karma Vichara
   d) Dharma Chakra

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B. Match the Following

Column A	Column B
Avasarpini	Ascending cycle of time
Utsarpini	Declining cycle of time
Samaya	Large cosmic time cycle
Muhurta	Smallest unit of time
Sheershprahelika	48 minutes

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C. True or False

1. Vyavahara Kala is the absolute, indivisible time. (False)
2. The time cycle in Jainism follows a linear path. (False)
3. Samaya is an indivisible moment. (True)
4. Time exists in both Lokakash and Alokakash. (False)
5. Avasarpini and Utsarpini cycles consist of six Aras each. (True)

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D. Short Answer Questions

1. Differentiate between Nischaya Kala and Vyavahara Kala.
2. Explain the significance of Utsarpini and Avasarpini in Jain cosmology.
3. What are the six Avasarpini and Utsarpini Aras, and how do they influence human life?
4. Why is Kala not considered a physical substance in Jainism?
5. Describe the role of time in karma fruition and rebirth according to Jain beliefs.

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E. Long Answer Questions

1. Discuss the Jain concept of Kala in detail and its relevance to spiritual progress.
2. Explain the classification of time units in Jainism and their significance.
3. How does the Jain perspective on time compare with other philosophies?
4. Describe the Avasarpini and Utsarpini time cycles with their six divisions.

Thanks, 

Jyoti Kothari 

 (Jyoti Kothari, Proprietor, Vardhaman Gems, Jaipur represents Centuries Old Tradition of Excellence in Gems and Jewelry. He is an adviser, Vardhaman Infotech, a leading IT company in Jaipur. He is also ISO 9000 professional)

Pudgala and Vargana in Jain doctrine

Pudgala (Matter) – A Detailed Explanation

Introduction

In Jain philosophy, Pudgala (matter) is one of the six fundamental substances (Dravyas) that constitute the universe. The term Pudgala originates from Purana (integration) and Galana (dissociation), implying that Pudgala inherently possesses the property of aggregation and disintegration. Among the six Dravyas, no other substance exhibits this characteristic—this property is exclusive to Pudgala.

Pudgala is the only substance with form (Rupa) and can be perceived through the senses. Unlike Jeeva (soul), which is conscious, Pudgala is inert, lifeless, and devoid of consciousness.

It exists eternally and undergoes continuous modifications (Parinama). Pudgala plays a crucial role in binding karma to the soul, thereby influencing birth, rebirth, and liberation.

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Characteristics of Pudgala

Pudgala possesses four fundamental attributes (Gunas):

• Touch (Sparsha) – It can be hot, cold, smooth, rough, hard, soft, heavy, or light.
• Taste (Rasa) – It can be sweet, bitter, sour, pungent, or astringent.
• Smell (Gandha) – Pudgala may have a fragrance or a foul odor.
• Color (Varna) – It can appear in various colors like white, black, red, blue, and green.
• Sound (Shabda)- Though it is not an integral property, Pudgala can create sound when it collides with each other.

These qualities define Pudgala's interactions with other entities.

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Classification of Pudgala

1. Paramanu (Infinitesimal Particle)

The smallest indivisible unit of matter, Paramanu is far subtler than any atomic or subatomic particle described in modern science. It is only perceivable by an omniscient being (Kevali).

2. Skandha (Aggregate)

A combination of multiple Paramanu.The smallest Skandha consists of two Paramanus and a maximum of infinite times-infinite Paramanus. Only a skandha consisting of infinite times-infinite Paramanus forms visible and perceivable matter.

3. Vargana (Clusters of Pudgala Particles)

Larger Skandhas are generally termed Varganas, which constitute objects, food, bodies, mind, and karma particles.

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Types of Pudgala Based on Perception

• Sukshma Pudgala (Subtle Matter) – Invisible to human senses, includes karmic matter.
• Badara Pudgala (Gross Matter) – Perceptible matter, such as stones, wood, metals, and human bodies.

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Functions of Pudgala

• Formation of Physical Bodies – The bodies of humans, celestial beings, and infernal beings are composed of Pudgala.
• Binding of Karma – Karmic particles attach to the soul due to passions (Kashayas) such as anger, greed, ego, and deceit.
• Production of Speech and Sound – Pudgala vibrations generate speech and sound.
• Transformation and Modification – Pudgala constantly changes form (e.g., food transforming into energy).

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Pudgala and Its Role in Bondage and Liberation

1. Bondage (Bandha)

• When the impure soul engages in desires and attachments, Pudgala in the form of karma particles binds to it, resulting in rebirth.

2. Liberation (Moksha)

• When all passions (Kashayas) are eradicated, Pudgala (karma) detaches, leading to the soul’s ultimate liberation.

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The 8 Consumable Varganas by Jeeva

A liberated soul (Siddha) does not consume any Pudgala Varganas, but a mundane soul (Sansari Jeeva) depends on eight Varganas:

1. Audarika Vargana – Forms the gross physical body of humans and animals.
2. Vaikriyika Vargana – Forms transformative bodies of celestial and infernal beings.
3. Aharaka Vargana – Used by ascetics (Munis) to form Aharaka Sharira for spiritual travel and divine communication.
4. Bhasha Vargana – Enables speech production and communication.
5. Swasa-Uchhwasa Vargana – Aids in breathing and respiration.
6. Mano Vargana – Forms the mind (Mana), enabling thought, decision-making, and cognition.
7. Taijasa Vargana – Forms the Tejas Sharira (energy body), regulating heat, digestion, and internal energy.
8. Karmana Vargana – Forms the Karmic body, influencing rebirth and life experiences.

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Conclusion

Pudgala is the only material substance among the six Dravyas. It plays a crucial role in both worldly and spiritual aspects, binding karma to the soul while also enabling liberation. Understanding Pudgala helps us comprehend the interaction between the soul and matter, ultimately guiding us toward Moksha (liberation).

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Exercise 

A. Multiple Choice Questions (MCQs)

1. Which of the following is a unique characteristic of Pudgala?
   a) Consciousness
   b) Aggregation and disintegration
   c) Omniscience
   d) Motion and rest

2. Which quality is NOT associated with Pudgala?
   a) Touch
   b) Taste
   c) Intelligence
   d) Smell

3. What is the smallest indivisible unit of Pudgala?
   a) Atom
   b) Paramanu
   c) Skandha
   d) Vargana

4. What is Sukshma Pudgala?
   a) A visible form of Pudgala
   b) An invisible, subtle form of Pudgala
   c) A type of celestial being
   d) None of the above

5. How does Pudgala affect the soul?
   a) By granting it omniscience
   b) By binding karma to the soul
   c) By giving the soul consciousness
   d) By transforming it into a celestial being

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B. Short Answer Questions

1. Explain the difference between Paramanu and Skandha.
2. List any three functions of Pudgala.
3. How does Pudgala bind karma to the soul?
4. Define Vargana and explain its significance.
5. What are the four essential qualities of Pudgala?

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C. True or False

1. Pudgala is the only Dravya with physical form.
2. Paramanu is identical to the modern atomic structure.
3. Pudgala can be perceived through all five senses.
4. The soul (Jeeva) consumes all types of Varganas.
5. Liberated souls (Siddhas) no longer consume Pudgala.

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D. Descriptive Questions

1. Describe the different classifications of Pudgala with examples.
2. How does Pudgala contribute to the formation of physical bodies?
3. Explain the concept of Varganas and their role in bodily functions.
4. Compare Jain philosophy’s concept of Pudgala with modern science.
5. What is the role of Pudgala in bondage and liberation?

Thanks, 

Jyoti Kothari (Jyoti Kothari, Proprietor, Vardhaman Gems, Jaipur represents Centuries Old Tradition of Excellence in Gems and Jewelry. He is an adviser, Vardhaman Infotech, a leading IT company in Jaipur. He is also ISO 9000 professional)

Six Avashyakas (Essential Duties in Jainism)

Avashyaka means essential/compulsory in the Sanskrit language. Jainism prescribes Six Avashyakas (षट्-आवश्यकानि) as daily essential duties that every Jain should follow. Jain Aagama Avashyaka Sutra and Uttaradhyana Sutra prescribe this as essentials for everyone.  These are spiritual, ethical, and disciplinary practices that help in self-purification, spiritual progress, and ultimate liberation (Moksha).

These Six Avashyakas are:

1. Samayika (Equanimity & Meditation)
2. Chaturvimshati Stava (Worship of 24 Tirthankaras)
3. Vandana (Respect to Gurus/Teachers)
4. Pratikramana (Repentance & Reflection on Past Actions)
5. Kayotsarga (Body Abandonment & Meditation)
6. Pratyakhyana (Renunciation & Vows for Self-Control)

Each Avashyaka has its significance in daily spiritual discipline, aiding in overcoming Karmic bondage and progressing toward liberation.

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1. Samayika (Equanimity & Meditation)

Meaning:

• "Samayika" means attaining a state of equanimity where one remains detached from worldly affairs and focuses on the pure soul.
• It is a practice of self-awareness, neutrality, and spiritual reflection.

Practice:

• Jain ascetics are always in Samayika whereas laymen and women practice it when they wish to do. 
• One sits in a meditative posture, mentally withdrawing from external distractions.
• The threefold purity (mind, speech, and body) is maintained.
• It is ideally done three times a day (morning, afternoon, and evening) for 48 minutes each session. However, there is no specific mention. One can practice this Avashyaka at any time and as many times as he or she wishes. 

Significance:

• Eliminates anger, ego, deceit, and greed.
• Enhances self-discipline, concentration, and inner peace.
• Helps in overcoming Rag-Dvesh (attachment-aversion).
• Samayika is the foundation of Jain conduct.

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2. Chaturvimshati Stava (Worship of the 24 Tirthankaras)

Meaning:

• This refers to glorifying the 24 Tirthankaras by reciting their attributes and virtues.
• It is a form of devotion and gratitude toward the enlightened beings who showed the path to liberation.

Practice:

• One recites praises (Stutis) of the 24 Tirthankaras and remembers their qualities.
• The main chant is "Logassa Ujjoyagare" or "Chaturvimshati Stava" among Shwetambara..
• Some also perform idol worship (Murtipuja) in Jain temples.

Significance:

• The praise of a supremely virtuous being generates a love for virtues, which inspires the soul to progress toward becoming virtuous itself.
• Develops humility and devotion by surrendering to the ideals of Tirthankaras.
• Purifies the mind and removes negativity.
• Inspires moral and ethical living by following the virtues of Tirthankaras.

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3. Vandana (Respect to Gurus/Teachers)

Meaning:

• Vandana means bowing down to Jain ascetics (Sadhu-Sadhvis) and teachers with deep reverence.
• It symbolizes humility, gratitude, and seeking spiritual guidance.

Practice:

• One bows before a Guru/Sadhu, touching their feet or offering Namaskara.
• If a Guru is not physically present, one mentally salutes all the Jain ascetics.

Significance:

• Dissolves ego and develops humility.
• One gains spiritual wisdom by seeking guidance from learned saints.
• Strengthens one's commitment to righteous living.

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4. Pratikramana (Repentance & Reflection on Past Actions)

Meaning:

• "Pratikramana" means "to turn back" or "introspection on past deeds."
• It is an act of self-reflection and repentance for any wrongdoings committed knowingly or unknowingly.

Practice:

• Daily Pratikramana is performed in the evening to review the day's actions, and in the morning for the night's misdeeds.
• Pakshika Pratikramana is performed on every Chaturdashi and Chaturmasik Pratikramana thrice in a year (4 monthly). 
• Annual Pratikramana (Samvatsari) is done on Paryushan Parva, seeking forgiveness from all beings.
• One recites "Micchami Dukkadam" (I seek forgiveness for my wrongdoings) to purify past karmas.

Significance:

• Helps in self-purification by repenting for sins and mistakes.
• Reduces new Karmic bondage.
• Develops compassion, forgiveness, and self-discipline.

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5. Kayotsarga (Body Abandonment & Meditation)

Meaning:

• "Kayotsarga" means abandoning the body and focusing on the soul.
• It is a state of absolute stillness, self-awareness, and detachment from the physical body.

Practice:

• One stands or sits motionless, speechless, meditating with complete self-awareness.
• The Namaskar Mahamantra/ Logassa is often recited while in this state.
• Jain ascetics perform long Kayotsarga as part of their spiritual practices.

Significance:

• Helps in self-purification and realization of the soul.
• Reduces attachment to the body and enhances spiritual detachment.
• Strengthens mental concentration and inner discipline.

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6. Pratyakhyana (Renunciation & Vows for Self-Control)

Meaning:

• "Pratyakhyana" means "to renounce" or "take vows for self-discipline."
• It involves giving up harmful activities, bad habits, or material attachments.

Practice:

• A person takes vows (Vratas) to renounce certain foods, behaviors, or actions.
• Jain ascetics practice Mahavrata (Great Vows), while laypeople practice Anuvrata (Lesser Vows).
• Vows can be temporary or lifelong, depending on spiritual progress.

Significance:

• Eliminates attachment and cravings.
• Strengthens self-control, simplicity, and discipline.
• Leads to higher purity and spiritual progress.

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Conclusion: Importance of Six Avashyakas

The Six Avashyakas are fundamental duties in Jainism that help in purifying the soul, reducing Karmic bondage, and progressing toward Moksha.

🔹 Samayika instills equanimity and inner peace.
🔹 Chaturvimshati Stava nurtures devotion and humility.
🔹 Vandana develops respect and gratitude.
🔹 Pratikramana promotes self-purification and forgiveness.
🔹 Kayotsarga leads to detachment from the body.
🔹 Pratyakhyana strengthens self-control and renunciation.

A person who diligently follows these Six Avashyakas cultivates spiritual wisdom, ethical purity, and ultimate liberation.

Exercise 

A. Multiple Choice Questions (MCQs)

1. What is the main purpose of Samayika?
   a) To accumulate wealth
   b) To practice equanimity and self-discipline
   c) To seek forgiveness from others
   d) To worship Tirthankaras

2. Which Avashyaka involves reciting the qualities of the 24 Tirthankaras?
   a) Vandana
   b) Pratikramana
   c) Chaturvimshati Stava
   d) Kayotsarga

3. What does Pratikramana help a person achieve?
   a) Better physical strength
   b) Repentance and self-reflection on past actions
   c) Acquiring more material wealth
   d) Learning new languages

4. Which Avashyaka focuses on standing or sitting motionless in meditation?
   a) Pratyakhyana
   b) Kayotsarga
   c) Vandana
   d) Samayika

5. Pratyakhyana means:
   a) Renouncing bad habits and taking vows
   b) Bowing down to monks and teachers
   c) Meditating on the pure soul
   d) Asking for forgiveness from others

B. Fill in the Blanks

1. Samayika should ideally be practiced for _______ minutes per session.
2. Chaturvimshati Stava is a prayer dedicated to the _______ Tirthankaras.
3. _______ is performed to seek forgiveness for past mistakes and purify the soul.
4. The practice of standing still in deep meditation is called _______.
5. Pratyakhyana is the act of _______ certain activities or behaviors for self-discipline.

C. True or False

1. Pratikramana is done to increase wealth and prosperity. (True / False)
2. Vandana involves showing respect to Jain monks and teachers. (True / False)
3. Samayika helps in developing equanimity and self-control. (True / False)
4. Kayotsarga means abandoning the mind and focusing only on the body. (True / False)
5. Pratyakhyana involves taking vows to renounce negative habits. (True / False)

D. Short Answer Questions

1. What is the significance of practicing Samayika in Jainism?
2. How does Chaturvimshati Stava inspire a person to develop virtues?
3. Why is Pratikramana important in self-purification?
4. Explain the role of Vandana in spiritual progress.
5. How does Pratyakhyana help in self-discipline and renunciation?

E. Essay-Type Questions

1. Explain in detail the Six Avashyakas and their importance in a Jain’s daily life.
2. How does Pratikramana help in reducing Karmic bondage?
3. Discuss the practice of Kayotsarga and its benefits in spiritual progress.
4. Compare and contrast Samayika and Pratyakhyana in terms of self-discipline.
5. Why is Vandana considered an essential practice for developing humility and gratitude?

Thanks, 

Jyoti Kothari (Jyoti Kothari, Proprietor, Vardhaman Gems, Jaipur represents Centuries Old Tradition of Excellence in Gems and Jewelry. He is an adviser, Vardhaman Infotech, a leading IT company in Jaipur. He is also ISO 9000 professional)

Core Principles of Jain Philosophy: Eight Karma

The Eight Types of Karma

1. Connection Between Karma and Heya-Upadeya

In Jain philosophy, the concepts of Heya (To be discarded) and Upadeya (To be accepted) are closely linked with karma. Among the nine fundamental elements (Nava Tattva), five are directly connected to karma:

• Āsrava (Influx of karma) → Heya (To be discarded)

• Bandha (Bondage of karma) → Heya (To be discarded)

• Samvara (Stopping the influx of karma) → Upadeya (To be accepted)

• Nirjarā (Shedding of karma) → Upadeya (To be accepted)

• Mokṣa (Liberation from karma) → Upadeya (To be accepted)

Since Āsrava and Bandha lead to the accumulation of karma, they are Heya (to be abandoned), while Samvara, and Nirjarā help in protecting from and eliminating karma, leading to Mokṣa; making them Upadeya (to be accepted).

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2. The Jain Definition of Karma vs. Other Philosophies

In common usage and other philosophies, karma is often defined as "action" or "deed," implying that good actions lead to good results and bad actions lead to bad results. However, in Jainism, karma has a more precise meaning:

• Dictionary Meaning: Karma is often understood as "work" or "fate resulting from actions."

• Hindu & Buddhist Philosophy: Karma is viewed as an ethical principle of cause and effect that determines future rebirths.

• Jain Definition: Karma is a type of subtle Pudgala (matter) that binds to the soul due to passions and activities. It is a tangible substance, unlike in other philosophies where karma is considered merely a metaphysical law.

Thus, in Jainism, karma is not just a result of actions but a real, physical entity that sticks to the Jeeva (soul) and influences its journey.

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3. Types of Karma: Dravya, Bhava, and Nokarma

Jainism classifies karma into three perspectives:

1. Dravya Karma (Subtle Matter Karma) – The actual fine particles (Pudgala) of karma that bind to the soul.

2. Bhava Karma (Intentional Karma) – The internal mental states and intentions (Moha, Raga, Dwesha) that attract Dravya Karma.

3. Nokarma (Non-Karmic Activities) – Physical and mental activities that do not attract karmic bondage.

4. Definition of Nokarma is not accurate. It simply means a physical body that is instrumental in accumulating Karma 

For example, a person helping others with selfless intent (Bhava Karma) accumulates good Dravya Karma (Punya), whereas someone doing the same act with selfish motives accumulates bad one (Papa).

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4. Classification of Karma: Ghāti and Aghāti Karma

Jainism classifies karma into two broad categories:

A. Ghāti Karma (Destroyer of Soul’s Qualities)

These karmas directly affect the soul’s pure attributes such as knowledge, perception, and bliss.

1. Jñānāvaraṇīya (Knowledge-Obscuring Karma): Obstructs knowledge.

2. Darśanāvaraṇīya (Perception-Obscuring Karma): Obstruct visibility.

3. Mohaniya (Deluding Karma): Obstructs true perception, leading to wrong beliefs. Causes attachment and aversion leading to passions.

4. Antarāya (Obstructing Karma): Creates obstacles in charitable acts, spiritual progress, and willpower.

Since these karmas directly corrupt the soul’s nature, they are Heya (to be discarded).

B. Aghāti Karma (Non-Destroyer of Soul’s Qualities)

These karmas do not harm the soul’s innate attributes but influence its physical existence.

5. Vedaniya (Feeling-Producing Karma): Determines happiness or suffering.

6. Āyu (Lifespan-Determining Karma): Determines the duration of life in a specific body.

7. Nāma (Body-Determining Karma): Shapes physical characteristics, such as senses, strength,  beauty, and form.

8. Gotra (Status-Determining Karma): Determines the social and familial environment of birth.

These karmas are both good and bad, and they affect worldly life but do not obstruct omniscience. However, they should also be transcended to attain Mokṣa.

Thanks, 

Jyoti Kothari 

(Jyoti Kothari, Proprietor, Vardhaman Gems, Jaipur represents Centuries Old Tradition of Excellence in Gems and Jewelry. He is an adviser, Vardhaman Infotech, a leading IT company in Jaipur. He is also ISO 9000 professional)

Kashaya and Nokashaya

Kashaya (Passions) – The Root of Bondage

Introduction to Kashaya

Kashaya refers to the internal passions that lead to the bondage of karma and hinder the path to liberation. They are the root cause of attachment (raga) and aversion (dvesha), keeping the soul trapped in the cycle of birth and death (samsara).

Jain philosophy states that Kashayas are the primary reasons for karma accumulation, and they must be eliminated to attain moksha (liberation).

Four Major Types of Kashaya (Passions)

Kashayas are classified into four main categories, each causing different intensities of karmic bondage:

1. Krodha (Anger)

• Arises from frustration, hatred, and aggression.

• Leads to hostility, conflicts, and destruction of peace.

• Prevents spiritual progress by creating disturbances in the mind.

2. Mana (Pride/Ego)

• Comes from arrogance, self-importance, and superiority.

• Causes one to belittle others and remain attached to false prestige.

• Leads to karmic bondage by strengthening delusion (moha).

3. Maya (Deceit)

• Prevents one from attaining Right Knowledge (Samyak Jnan).

• Involves dishonesty, manipulation, and cunning behavior.

• Leads to unethical actions, harming both oneself and others.

4. Lobha (Greed)

• Represents excessive desire for material wealth, pleasures, and power.

• Creates deep attachment (raga), leading to rebirth in lower realms.

• Considered the strongest Kashaya, as it encompasses all others.

Four Sub-Divisions of Each Kashaya

Each of the four main Kashayas is further classified into four levels, based on their intensity and impact:

1. Anantānubandhi Kashaya (Endless-Binding Passion)

• Creates an endless chain of passion.

• The strongest type of Kashaya, leading to rebirth in lower realms.

• Destroys Right Faith (Samyak Darshan).

• Biggest obstacle to moksha.

2. Apratyakhyānavaraniya Kashaya (Non-Renouncing Passion)

• Prevents a person from taking partial vows (Desh-Virati).

• Leads to continued indulgence in worldly pleasures.

• Causes delays in progressing toward asceticism.

3. Pratyakhyānavaraniya Kashaya (Renouncing Obstacle Passion)

• Stops a person from adopting complete renunciation (Sarvavirati).

• Even after taking vows, a person struggles to follow them properly.

• Causes lack of commitment to spiritual discipline.

4. Sanjwalan Kashaya (Flaring Passion)

• The mildest form of Kashaya.

• Causes slight emotional disturbances.

• Present even in higher-level ascetics.

• Restrains one from obtaining Veetragata (detachment) and omniscience.

Nokashaya (Minor Passions)

Some emotions trigger Kashayas, and there are nine Nokashayas. Kashaya and Nokashaya are part of Charitra Mohaniya Karma, which restricts Jeeva from Samyak Charitra.

Hasyadi Shatak (Six Primary Emotions)

Jain philosophy mentions six secondary emotions, which influence human behavior. These emotions are known as Hasyadi Shatak:

1. Hasya (Laughter) – The tendency to mock or ridicule others.

2. Rati (Delight/Liking) – Attachment to pleasurable experiences.

3. Arati (Dislike/Aversion) – Dissatisfaction with unfavorable situations.

4. Shoka (Sorrow/Grief) – Excessive sadness due to attachment or loss.

5. Bhaya (Fear) – Anxiety about pain, death, or suffering.

6. Jugupsa (Disgust) – Extreme revulsion or hatred.

Although these emotions are milder than Kashayas, they still bind karma and must be controlled for spiritual progress.

Three Vedas (त्रयो वेदाः) in Jain Philosophy

In Jain philosophy, the term Three Vedas (त्रयो वेदाः) refers to the fundamental causes of sexual desires and attraction. These Vedas arise due to past karmic impressions and influence human emotions and attachments. They are:

1. Purush Veda (पुरुष वेद) – The inclination towards women.

2. Stree Veda (स्त्री वेद) – The inclination towards men.

3. Napunsak Veda (नपुंसक वेद) – The inclination towards both men and women or attraction beyond traditional gender distinctions.

These inclinations are considered forms of bondage in Jain philosophy, keeping the soul entangled in the cycle of birth and rebirth (samsara).

Descriptions of Three Vedas

• Purush Veda is compared to a blazing fire—intense, flaring up quickly, but also subsiding rapidly.

• Stree Veda is like a fire in cow dung cakes—it does not flare up suddenly but smolders gradually over time.

• Napunsak Veda is described as a forest fire (दावानल)—both intense and long-lasting.

Understanding and transcending these Vedas through Brahmacharya (celibacy) and self-discipline is essential for spiritual progress and liberation.

Conclusion

Kashayas are the greatest obstacles to liberation, and their control is essential for karma purification (nirjara). By overcoming Anantānubandhi and other severe passions, practicing Hasyadi control, and aligning with Dharma Veda, a soul progresses on the path of moksha.

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Exercise

A. Multiple Choice Questions (MCQs)

1. Which Kashaya is considered the strongest? a) Krodha (Anger)
   b) Mana (Pride)
   c) Lobha (Greed)
   d) Maya (Deceit)

2. What does Jugupsa mean? a) Fear
   b) Disgust
   c) Laughter
   d) Anger

3. Which Veda is compared to a forest fire? a) Purush Veda
   b) Stree Veda
   c) Napunsak Veda
   d) None of the above

B. Fill in the Blanks

1. The four primary Kashayas are _____, _____, _____, and _____.

2. ______ Veda is compared to a blazing fire due to its intense nature.

3. _______ (emotion) prevents one from attaining Right Knowledge (Samyak Jnan).

C. Short Answer Questions

1. Explain the difference between Kashaya and Nokashaya.

2. Describe the four types of Kashayas with examples.

3. How does controlling Kashayas and Vedas help in attaining Moksha?

Thanks, Jyoti Kothari (Jyoti Kothari, Proprietor, Vardhaman Gems, Jaipur represents Centuries Old Tradition of Excellence in Gems and Jewelry. He is adviser, Vardhaman Infotech, a leading IT company in Jaipur. He is also ISO 9000 professional)