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मंगलवार, 4 मार्च 2025

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.

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.

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.

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.

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.

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.

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.

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)

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प्रस्तुतकर्ता Jyoti पर 6:02 am 0 टिप्पणियाँ

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).

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.

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).

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.

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

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

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

  4. 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)

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प्रस्तुतकर्ता Jyoti पर 4:57 am 0 टिप्पणियाँ

सोमवार, 3 मार्च 2025

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.

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)

allvoices
प्रस्तुतकर्ता Jyoti पर 9:33 am 0 टिप्पणियाँ

Core Principles of Jain Philosophy: Five Reasons for Karmic Bondage

Five Reasons for Karmic Bondage

Karma is like tiny dust particles that stick to our soul when we do certain actions. In Jainism, it is believed that our actions, thoughts, and emotions attract karma, which affects our future. But why does karma attach to our soul? Jain philosophy explains five main reasons for karmic bondage (Bandha). Let’s understand them with examples!

1. Wrong Belief (Mithyātva)

When someone does not understand the truth about life, the soul, and the path to liberation, it is called wrong belief or Mithyātva. This causes karmic bondage because it leads to wrong choices and actions. Among all causes, Mithyātva attracts the most karma because it influences every other aspect of life and keeps a person stuck in ignorance. Mithyātva obstructs Samyag Darśana or Samyaktva (Right Faith), which is essential for liberation.

Example:

Imagine a boy named Rohan who believes that happiness comes only from money and luxury. He spends his life chasing wealth without caring about kindness, truth, or self-discipline. Because of his wrong belief, he keeps getting stuck in worldly desires and attracts karma that keeps him in the cycle of birth and death.

2. Non-Restraint (Avirati)

Even if someone knows what is right, they may not be able to control themselves from doing wrong things. When a person does not restrain from bad actions, they accumulate karma. This is called Avirati. It attracts slightly less karma than Mithyātva, but still leads to strong bondage. Avirati obstructs the practice of Vrata (vows), which are essential for both Śrāvaka (lay followers) and Sādhu (monks).

Example:

Neha loves eating fast food and knows that eating too much junk food is unhealthy. Still, she cannot control herself and eats it every day. Just like eating unhealthy food harms the body, not restraining from bad actions harms the soul by attracting karma.

3. Non-Vigilance (Pramāda)

Being non-vigilant means not paying attention to one’s actions, speech, or thoughts. Lack of vigilance in spiritual practice and daily life leads to karma bondage. Since Pramāda is often caused by laziness or distraction, it attracts less karma than Mithyātva and Avirati, but it still creates obstacles to spiritual growth. Pramāda obstructs Apramatta Daśā, a state of full awareness and self-control necessary for spiritual progress.

Example:

Aman is a student who never listens carefully in class. He often loses his books and forgets to do his homework. Because of his carelessness, he keeps failing in exams. Similarly, when a person is non-vigilant about their spiritual journey, they attract karma and remain stuck in the cycle of birth and death.

4. Passions (Kaṣāya)

Emotions like anger, pride, deceit, and greed cause the strongest karmic bondage. These emotions disturb the soul’s peace and pull it away from liberation. However, compared to Mithyātva, Avirati, and Pramāda, passions attract a lesser amount of karma because they are temporary states of mind that can be controlled with effort. Kaṣāya obstructs Vītarāgatā (a state of complete detachment and passionlessness), which is essential for attaining liberation.

Example:

One day, Rahul got very angry when his friend took his toy without asking. He shouted and broke the toy in anger. Later, he felt bad about his actions. Just like anger controlled Rahul and made him do something wrong, strong negative emotions attract karma and make spiritual progress difficult.

5. Activities (Yoga)

The mind, speech, and body are always active, and their vibrations attract karma. Even small thoughts, words, and movements can bind karma if they are done with attachment. However, this attracts the least amount of karma among the five causes, since it is only the medium through which karma binds, and its impact depends on the intentions and passions behind the action. Yoga obstructs Mokṣa (liberation) because even the slightest activity keeps the soul engaged in worldly existence.

Example:

Pooja is walking in a garden and steps on an insect without noticing. Even though she did not intend to harm the insect, her physical action caused harm. Similarly, our body, speech, and thoughts create vibrations that attract karma, whether we realize it or not.

Final Thought

Among these five causes, Mithyātva (wrong belief) attracts the most karma, while Yoga (activities) attracts the least. The order of karmic bondage diminishes as:
Mithyātva > Avirati > Pramāda > Kaṣāya > Yoga

Each of these five causes not only attracts karma but also obstructs an essential aspect of spiritual progress:

  • Mithyātva obstructs Samyag Darśana (Right Faith).

  • Avirati obstructs Vrata (spiritual vows) for both laypeople and monks.

  • Pramāda obstructs Apramatta Daśā (state of mindfulness).

  • Kaṣāya obstructs Vītarāgatā (detachment from passions).

  • Yoga obstructs Mokṣa (liberation).

By developing right belief, self-control, mindfulness, peaceful emotions, and pure activities, we can reduce karma and move towards liberation (Mokṣa).

By understanding these five causes of karma, we can make better choices and walk on the path of wisdom and peace!

Exercise

1. Fill in the Blanks:

  1. The five causes of karmic bondage are Mithyātva, ________, Pramāda, Kaṣāya, and Yoga.

  2. ________ is the strongest cause of karma bondage as it obstructs Right Faith.

  3. ________ means lack of self-restraint and prevents the practice of vows.

  4. ________ refers to non-vigilance and obstructs a state of full awareness.

  5. Passions like anger and pride are called ________ and obstruct detachment.

2. Match the Following:

Column AColumn B
MithyātvaObstructs Right Faith
AviratiPrevents taking vows
PramādaLeads to carelessness
KaṣāyaObstructs detachment
YogaKeeps soul engaged in worldly existence

3. Short Answer Questions:

  1. Explain why Mithyātva is considered the strongest cause of karmic bondage.

  2. How does Pramāda affect spiritual progress?

  3. Why does Yoga attract the least amount of karma?

  4. Give an example of how Kaṣāya leads to karmic bondage.

  5. What can a person do to avoid Avirati?


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)

allvoices
प्रस्तुतकर्ता Jyoti पर 9:32 am 1 टिप्पणियाँ

Deva, Guru, Dharma

Deva, Guru, Dharma – The Nine Supremes (Navapada)

Introduction

Jain philosophy reveres Deva, Guru, and Dharma as the three fundamental principles guiding a soul toward liberation. Together, they form the essence of Navapada, or the Nine Supremes, which help an individual attain moksha (liberation). This concept is often represented as Siddhachakra, a sacred symbol that destroys worldly bondages, much like a powerful weapon.

Deva Tatwa – The Supreme Beings

The Deva Tatwa refers to those who have attained spiritual excellence and are worshipped in Jainism. These beings are free from attachments, aversions, and impurities.

1. Arihanta – The Enlightened One

Arihantas are omniscient beings who have destroyed all four Ghati Karmas but still have all four Aghati Karmas and a physical body. They preach the true path of Right Faith, Right Knowledge, and Right Conduct to guide others toward liberation.

Example:

  • Lord Mahavira attained Kevala Jnana and became an Arihanta, preaching for the welfare of all beings.

2. Siddha – The Liberated Soul

Siddhas are pure, formless souls who have completely destroyed all Ghati and Aghati Karmas and attained eternal bliss. They reside forever in Siddhashila, at the top of the universe, free from birth and death.

Example:

  • Once Lord Mahavira shed his mortal body, he became a Siddha and attained liberation.

Guru Tatwa – The Supreme Teachers

Guru Tatwa refers to those who guide others on the path of spiritual upliftment. They are the torchbearers of Jain Dharma, spreading the teachings of the Tirthankaras. They have the right faith, right knowledge and right conduct. They are in the highest spiritual order, but Arihanta and Siddha; follow Jain principles with utmost dedication to purify remaining impurities of the soul. Their primary goal is to purify their own mind and soul to attain Moksha (Liberation), and secondarily to preach as told by the Arihant.

3. Acharya – The Spiritual Leader

Acharyas are the heads of the Jain Sangha (monastic order), responsible for maintaining discipline among the four-fold Jain Sangh, and spreading Jain teachings. They guide Jain ascetics and lay followers on the path of Right Conduct.

Example:

  • Acharya Kundakunda, a great Jain scholar, wrote scriptures like Samayasara, guiding seekers toward true spirituality.

4. Upadhyaya – The Teacher

Upadhyayas are Jain ascetics who are learned in scriptures (Holy texts or Agamas) and teach others about Jain philosophy and discipline. Upadhyaya also helps and supports in the administration of Acharya to manage the fourfold Jain Sangh. 

Example:

  • A Jain ascetic who teaches the Agamas (Jain scriptures) to disciples is an Upadhyaya.

5. Sadhu – 

Sadhus (Male ascetics) and Sadhvis (Female ascetics) renounce worldly life and dedicate themselves to austere living and self-purification. They practice strict discipline to attain spiritual growth.

Example:

  • A Sadhu follows the Mahavratas (Five Great Vows), including Ahimsa (non-violence) and Aparigraha (non-possessiveness).

Dharma Tatwa – The Four Pillars of Spiritual Progress

Dharma Tatwa consists of the four key elements necessary for attaining liberation.

6. Samyag Darshana (Right Faith)

Right Faith is the correct perception of reality and unwavering belief in Jain principles. It is the foundation for spiritual progress.

Example:

  • A person who believes in Tatwa (seven or nine elements) without any doubt possesses Samyag Darshana.

7. Samyag Jnana (Right Knowledge)

Right Knowledge is true understanding of reality, free from delusions and misconceptions.

Example:

  • Learning the Tattvas (fundamental principles) of Jainism from an enlightened guru and then retaining it is Samyag Jnana.

8. Samyag Charitra (Right Conduct)

Right Conduct means living according to Jain ethical principles, avoiding sinful actions, and practicing virtues.

Example:

  • A person who follows Ahimsa (non-violence) in thought, speech, and action demonstrates Samyag Charitra.

9. Tapa (Austerity)

Tapa refers to self-discipline and penance, which help in purifying the soul and eliminating karmic bondage.

Example:

  • Observing fasting (Upavasa) and meditation to control desires is a form of Tapa.

Navapada – The Nine Supremes

By combining the Pancha Parameshthi (Five Supreme Entities) and the Four Dharma Tatwas, we get the Navapada (Nine Supremes):

  1. Arihanta

  2. Siddha

  3. Acharya

  4. Upadhyaya

  5. Sadhu

  6. Samyag Darshana

  7. Samyag Jnana

  8. Samyag Charitra

  9. Tapa

These Nine Supremes are depicted in Siddhachakra, a powerful symbol of Jainism. The Siddhachakra serves as a spiritual compass, guiding a person toward moksha by eliminating karmic bondage, just as a mighty weapon Chakra destroys enemies.

Conclusion

Navapada is the highest path of Jainism, leading a soul toward liberation. Worshiping these Nine Supremes brings peace, wisdom, and purity, ultimately helping one become a Siddha, free from the cycle of birth and death.

Exercise Section

A. Fill in the blanks:

  1. The five supreme beings are collectively called _______.

  2. The combination of Pancha Parameshthi and Dharma Tatwa is known as _______.

  3. The symbol that represents Navapada is called _______.

  4. _______ are the enlightened beings who preach the path of liberation.

  5. Siddhas reside in _______.

  6. _______ is the supreme leader of Jain monks and nuns.

  7. Right Faith, Right Knowledge, and Right Conduct together form _______.

  8. The practice of fasting and meditation is known as _______.

B. Match the following:

  1. Arihanta → (a) The Omniscient Teacher

  2. Siddha → (b) The Liberated Soul

  3. Acharya → (c) Head of Jain Sangha

  4. Upadhyaya → (d) Teacher of Scriptures

  5. Sadhu → (e) Monk following strict discipline

  6. Samyag Darshana → (f) Right Faith

  7. Samyag Jnana → (g) Right Knowledge

  8. Samyag Charitra → (h) Right Conduct

  9. Tapa → (i) Austerity and Penance

C. True or False:

  1. Siddhas have physical bodies. ( )

  2. Acharyas are the highest spiritual leaders in the Jain Sangha. ( )

  3. Tapa refers to practicing meditation and self-discipline. ( )

  4. Navapada consists of only the five supreme beings. ( )

  5. Arihantas have completely destroyed all their karmas. ( )

D. Short Answer Questions:

  1. What is the significance of Siddhachakra in Jainism?

  2. Define Pancha Parameshthi and list its members.

  3. How does Samyag Jnana help in spiritual progress?

  4. Why is Tapa important in Jainism?

  5. What is the ultimate goal of following Navapada?


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)

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प्रस्तुतकर्ता Jyoti पर 9:26 am 0 टिप्पणियाँ

Core Principles of Jain Philosophy: Six Substances and Astikaya


The Six Substances (Dravyas) and Astikaya

In Jain philosophy, all existence is classified into six fundamental substances (Dravyas). These substances are eternal, uncreated, and indestructible. They are divided into Jīva (Living Beings) and Ajīva (Non-Living Substances).

The Six Substances (Dravyas)

  1. Jīva (Living Beings): These are sentient entities possessing inherent consciousness, capable of experiencing pain, pleasure, and progressing toward liberation. Example: Humans, animals, insects, and microorganisms.

  2. Pudgala (Matter): This includes all physical substances, from the smallest atoms to large objects. It has color, taste, smell, and touch. Example: A piece of gold or a clay pot.

  3. Dharma (Medium of Motion): Just as a fish moves through water while the water itself remains static, Dharma Dravya serves as a medium that enables movement without itself being in motion. Example: A fish moves in water, but the water itself remains static. Similarly, Dharma Dravya enables movement without being in motion itself.

  4. Adharma (Medium of Rest): This allows beings and matter to stay still. Example: Like a shade gives rest to a tired traveler, Adharma enables stillness.

  5. Ākāsha (Space): The vast, infinite space that accommodates all other substances. Example: The sky that holds all planets and stars.

  6. Kāla (Time): The factor that enables transformation and change. Example: The way day turns into night or a seed grows into a tree.

Examples of the Six Substances (Dravyas) in Jain Philosophy

To better understand the six substances, Jain philosophy provides classical examples that illustrate their characteristics:

  • Jīva (Living Beings)

    • Example: A lamp (दीपक)

    • Explanation: Just as a lamp emits light, a soul radiates consciousness. Every Jīva has the potential to attain liberation, just as a lamp can illuminate a dark space.

  • Pudgala (Matter)

    • Example: A pot (घट) or a lump of clay

    • Explanation: Pudgala consists of atoms (Paramāṇus) that combine to form aggregates (Skandhas), just as clay can be shaped into a pot. Pudgala has color, taste, smell, and touch, distinguishing it from other substances.

  • Dharma (Medium of Motion)

    • Example: Water for a fish (मत्स्यजल)

    • Explanation: A fish moves in water, but the water itself remains static. Similarly, Dharma Dravya enables movement without being in motion itself.

  • Adharma (Medium of Rest)

    • Example: Shade for a tired traveler (वृक्षच्छाया)

    • Explanation: A traveler can rest under the shade of a tree, but the shade does not force them to stop. Similarly, Adharma Dravya provides the medium for rest but does not cause stillness.

  • Ākāsha (Space)

    • Example: A container (पात्र)

    • Explanation: Just as a pot holds water, space accommodates all substances. It provides room for existence but does not interfere with anything within it.

  • Kāla (Time)

    • Example: A wheel (चक्र)

    • Explanation: A wheel does not push or pull objects, but as it rotates, things move with it. Similarly, Kāla does not act directly on any substance but enables change and transformation over time.

Astikaya – The Concept of Spatial Connection

The term Astikaya does not mean "extended substances" but refers to a substance whose Pradeshas (spatial units) are inherently connected and inseparable. These substances either exist as a unified whole or have the ability to form bondages.

  • Jīvāstikaya (Living Beings) – A soul has innumerable Pradeshas that remain inseparably connected within its existence.

  • Pudgalāstikaya (Matter) – Matter exists in the form of indivisible units (Paramāṇus) that can combine to form aggregates (Skandhas).

  • Dharmāstikaya (Medium of Motion) – Present throughout Lokākāsha (the universe), it enables movement but remains static itself.

  • Adharmāstikaya (Medium of Rest) – Also spread throughout Lokākāsha, it allows rest and stability.

  • Ākāshāstikaya (Space) – Infinite and divided into Lokākāsha (universe) and Alokākāsha (beyond the universe). All other substances exist only in Lokākāsha.

Kāla (Time) is not an Astikaya because its units (Samayas) exist independently and do not possess spatial continuity like the other Astikayas. However, Kāla is essential for change and transformation throughout Lokākāsha. However, Kāla is omnipresent throughout Lokākāsha.

Exercise

Think and Answer:

  1. What are the six fundamental substances (Dravyas) in Jain philosophy?

  2. How does Dharma Dravya help in movement? Why does it remain static?

  3. What is the difference between Lokākāsha and Alokākāsha? Where do the five Astikayas exist?

  4. Why is Kāla (Time) not considered an Astikaya?

  5. Explain the meaning of Astikaya and give an example of how its Pradeshas are inherently connected.

  6. Match the following examples with the correct Dravya:

    • (a) A pot → ( )

    • (b) A lamp → ( )

    • (c) Water for a fish → ( )

    • (d) Shade for a traveler → ( )

    • (e) A wheel → ( )

    • (f) A container → ( )

Activity:

  • Draw a diagram representing the six substances and their roles in the universe.

  • Create a table listing the Astikayas, their definitions, and examples.

  • Discuss with your family how understanding these Dravyas helps in Jain philosophical thinking.

  • Find more examples of each Dravya from your surroundings and explain why they fit into that category.

Think and Answer:

  1. What are the six fundamental substances (Dravyas) in Jain philosophy?

  2. How does Dharma Dravya help in movement? Why does it remain static?

  3. What is the difference between Lokākāsha and Alokākāsha? Where do the five Astikayas exist?

  4. Why is Kāla (Time) not considered an Astikaya?

  5. Explain the meaning of Astikaya and give an example of how its Pradeshas are inherently connected.

Activity:

  • Draw a diagram representing the six substances and their roles in the universe.

  • Create a table listing the Astikayas, their definitions, and examples.

  • Discuss with your family how understanding these Dravyas helps in Jain philosophical thinking.

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)

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प्रस्तुतकर्ता Jyoti पर 9:25 am 0 टिप्पणियाँ

The Tenfold Dharma (Dash Dharma) in Jainism


Introduction

Jainism teaches us to live a life of peace, kindness, and self-discipline. To help us walk on the right path, Jain philosophy describes ten important virtues, known as Dash Yati Dharma or  Dashlakshana Dharma (Tenfold Dharma). These virtues guide us to purify our soul and move closer to moksha (liberation). Tatwartha Sutra adds the adjective उत्तम with each Dharma. 

They help us control our negative emotions and develop good qualities like patience, honesty, and kindness. Let us explore these ten virtues with examples to understand how we can practice them in our daily lives.

1. Kshama (क्षमा) – Forgiveness

Meaning: Being patient and forgiving others.

Sometimes, people may hurt us with their words or actions. Instead of getting angry or taking revenge, we should learn to forgive them. Forgiveness makes our heart light and helps us stay peaceful.

Example: Suppose your friend takes your pencil without asking. Instead of getting angry, you can calmly tell them that they should ask next time, and you can forgive them.

2. Mardava (मार्दव) – Humility

Meaning: Being humble and not feeling proud.

Pride makes us feel that we are better than others. But a wise person knows that everyone has their strengths and weaknesses. Being humble helps us learn and grow.

Example: If you score the highest marks in a test, instead of boasting, you should remain humble and help others who need assistance in their studies.

3. Arjava (आर्जव) – Straightforwardness

Meaning: Being honest and truthful in all situations. candidness. 

A person with this quality speaks and acts truthfully. They do not lie or trick others to get their way.

Example: If you accidentally break a cup at home, instead of hiding it, you should tell your parents honestly. They may be upset at first, but they will appreciate your honesty.

4. Shaucha (शौच) – Purity

Meaning: Keeping our body and mind clean.

Purity is not just about taking a bath; it actually means keeping our thoughts, words, and actions pure. Good thoughts make us kind and happy.

Example: If a bad thought comes to your mind about a friend, try to replace it with a good thought, like remembering something nice they did for you.

5. Satya (सत्य) – Truthfulness

Meaning: Always speaking and living by the truth.

Telling the truth makes us trustworthy. Even when it is difficult, we should choose honesty over lies.

Example: If you make a mistake in your homework, do not copy from a friend. Accept your mistake and learn from it.

6. Sanyam (संयम) – Self-restraint

Meaning: Controlling our desires and emotions.

Self-restraint helps us avoid bad habits like eating too many sweets or getting angry quickly. It teaches us to stay in control of our actions.

Example: If you feel like watching TV for hours, but you have homework to do, practicing Sanyam means turning off the TV and focusing on your studies.

7. Tap (तप) – Austerity

Meaning: Practicing discipline and facing difficulties calmly.

Tap means accepting hardships to make our soul stronger. It includes fasting, meditation, and giving up comforts for self-improvement.

Example: On Paryushan, Jains practice fasting or eat simple food. This helps in controlling desires and focusing on spirituality.

8. Tyag (त्याग) – Renunciation

Meaning: Letting go of things we do not need.

Giving up unnecessary things makes us less attached to the material world. This helps in reducing greed and selfishness.

Example: Sharing your extra toys or clothes with someone in need instead of keeping them unused is an act of Tyag.

9. Akinchanya (अकिंचन्य) – Non-possessiveness

Meaning: Not being attached to things.

This means that we should not be greedy or obsessed with material things. Simple living leads to peace of mind.

Example: Instead of always asking for new gadgets and clothes, being happy with what we have is practicing Akinchanya.

10. Brahmacharya (ब्रह्मचर्य) – Celibacy & Pure Living

Meaning: Maintaining purity in thoughts, words, and actions.

Brahmacharya helps us focus on learning and self-improvement instead of distractions.

Example: Instead of wasting time on mundane attractions, focusing on studies and spiritual growth is a way of practicing Brahmacharya.

Conclusion

The Tenfold Dharma helps us become better individuals by guiding our thoughts, words, and actions. If we practice these virtues daily, we will not only become happier but also take a step closer to our spiritual goal – Moksha (liberation).

Exercise

A. Multiple Choice Questions (MCQs)

  1. What does Kshama (Forgiveness) mean? a) Taking revenge on others
    b) Letting go of anger and forgiving others
    c) Ignoring people who hurt us
    d) Being proud of our mistakes

  2. Which virtue teaches us to speak the truth? a) Tyag
    b) Satya
    c) Shaucha
    d) Tap

  3. What is an example of practicing Tyag (Renunciation)? a) Eating sweets every day
    b) Watching TV for long hours
    c) Giving away extra toys to someone in need
    d) Keeping all your things for yourself

B. Fill in the Blanks

  1. ________ means keeping our body and mind clean.

  2. ________ teaches us not to be too attached to material things.

  3. When we control our anger and desires, we practice ________.

C. Short Answer Questions

  1. Explain why Mardava (Humility) is important.

  2. Describe two ways you can practice Sanyam (Self-restraint) in daily life.

  3. Why is Tap (Austerity) important in Jainism? Give one example.


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)

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प्रस्तुतकर्ता Jyoti पर 9:24 am 0 टिप्पणियाँ

Jeeva

Jeeva (Soul) – Classification as per Jeeva Vichara Prakarana

Introduction

Jain philosophy describes Jeeva (soul) as an eternal, conscious entity that exists independently of the body. It is distinct from Ajiva (non-living substances) and experiences birth and death due to karmic bondage. Based on Jeeva Vichara Prakarana, souls are classified into various categories, ultimately helping us understand the path to liberation.

1. Mukta (Liberated) and Sansari (Worldly) Jeeva

Jeevas are first divided into two main types:

A. Mukta Jeeva (Liberated Souls)

  • These souls have completely destroyed all karma and attained moksha.

  • They reside in Siddhashila, free from birth, death, and suffering.

  • They no longer interact with the physical world.

B. Sansari Jeeva (Worldly Souls)

  • These souls are still trapped in the cycle of birth and death (Samsara).

  • They experience pleasure, pain, and karma accumulation.

  • They are further classified into Sthavara (immobile) and Trasa (mobile) Jeeva.

2. Classification of Sansari Jeeva

Sansari Jeevas are divided into Sthavara (one-sensed beings) and Trasa (multi-sensed beings).

A. Sthavara Jeeva (Immobile Beings - One-Sensed)

  • These beings possess only the sense of touch.

  • They cannot move and are further classified into five types:

  1. Prithvikaya (Earth-bodied beings) – Sand, rocks, mountains, clay.

  2. Apkaya (Water-bodied beings) – Water drops, oceans, dew.

  3. Teukaya (Fire-bodied beings) – Flames, lightning, burning substances.

  4. Vayukaya (Air-bodied beings) – Wind, gases, breezes.

  5. Vanaspatikaya (Plant-bodied beings) – Trees, grass, vines.

Subcategories of Vanaspatikaya

  • Pratyeka Vanaspatikaya – Individual plants, where each unit has a separate soul (e.g., banana tree, mango tree). It exists only in Baadara form.

  • Sadharan Vanaspatikaya (Anantakaya or Nigoda) – Multiple souls sharing the same body (e.g., grass, algae, fungi). It exists in two forms:

    • Sukshma Nigoda – Subtle, microscopic Nigoda beings.

    • Baadara Nigoda – Larger, visible Nigoda beings.

  • All other Sthavara Jeevas (Prithvikaya, Apkaya, Teukaya, Vayukaya) exist in two forms:

    • Sukshma (Subtle form)

    • Baadara (Gross form)

Note: All Sthavara Jeevas are Asanjni (without reasoning ability).

B. Trasa Jeeva (Mobile Beings - More Than One-Sensed)

  • These beings have two or more senses and can move.

  • Divided into Vikalendriya (incomplete-sensed) and Panchendriya (complete-sensed) beings.

1. Vikalendriya (Beings with 2, 3, or 4 senses)

  • Dwi-Indriya (Two-Sensed Beings) – Touch & Taste (e.g., worms, leeches).

  • Tri-Indriya (Three-Sensed Beings) – Touch, Taste & Smell (e.g., ants, lice).

  • Chatur-Indriya (Four-Sensed Beings) – Touch, Taste, Smell & Vision (e.g., flies, bees, mosquitoes).

2. Panchendriya (Beings with Five Senses)

  • These beings possess all five senses (Touch, Taste, Smell, Vision, and Hearing).

  • Further classified into four categories:

    1. Deva (Celestial Beings) – Gods in various heavens (Swarga).

    2. Naraka (Hell Beings) – Suffering souls in hells (Naraka).

    3. Tiryancha (Animals and Birds) – All non-human, non-divine beings.

    4. Manushya (Humans) – The only beings capable of attaining liberation (moksha).

3. The 563 Classifications of Jeeva

The classification of 563 types of Jeeva as described in Jeeva Vichara Prakarana:

A. Sthavara Jeeva (Immobile Beings) - 22 Types

  • Five categories: Prithvikaya, Apkaya, Teukaya, Vayukaya, Vanaspatikaya.

  • Each (except Pratyeka Vanaspatikaya) classified into Sukshma and Baadara.

  • Further divided into Paryapta and Aparyapta.

  • Total = 22 classifications.

B. Trasa Jeeva (Mobile Beings) - 541 Types

  • Vikalendriya Jeeva (2, 3, 4 senses) - 6 Types (Each further Paryapta and Aparyapta)

  • Panchendriya Jeeva - 535 Types:

    • Tiryanch (Animals) - 20 Types (Garbhaj & Sammurchhim, then Paryapta & Aparyapta)

    • Naraka (Hellish Beings) - 14 Types (Paryapta & Aparyapta)

    • Manushya (Humans) - 303 Types

      • Karmabhumi (15), Akarmabhumi (30), Antardweep (56) → 101 types.

      • Each Garbhaj Manushya → Paryapta & Aparyapta (Sammurchhim Manushya are only Aparyapta).

    • Deva (Celestial Beings) - 198 Types

      • Bhavanapati (25), Vyantara (26), Jyotishka (10), Vaimanika (38) → 99 types.

      • Each further divided into Paryapta and Aparyapta.

Summary:

  • Sthavara Jeeva = 22 classifications

  • Trasa Jeeva = 541 classifications

  • Total = 563 classifications of Jeeva

Conclusion

This classification of Jeeva helps us understand the diversity of life forms in Jain cosmology. It also emphasizes the importance of non-violence (Ahimsa) by showing that all living beings, from a tiny water drop to a celestial god, possess a soul. Only through right faith, knowledge, and conduct can a Jeeva move towards moksha and become a Siddha.


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)

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प्रस्तुतकर्ता Jyoti पर 9:24 am 0 टिप्पणियाँ

A brief introduction to Jainism: Links to various topics


I am in the process of writing a brief introduction to Jainism for students aged 7 to 15, addressing a long-standing need. In today's time, there is a growing desire among people to teach their children the essence of Jainism in a simple and accessible way. More importantly, they wish to impart Jain Dharma as taught by the Tirthankaras—eternal and nonsectarian.

Through my study of Jainism, I have observed that, when it comes to fundamental principles and doctrines, there are little to no differences among the various sects of Jainism. Most variations exist in practices, rituals, historical narratives, and geographical references. However, the core teachings and doctrines remain unchanged across all sects.

Therefore, this is designed for everyone, regardless of their Jain sect. Moreover, it will be valuable not only to Jains but to people of all religions who wish to understand the timeless wisdom of Jainism.

I have covered several topics of core Jain Principles and provided links to those topics. You can follow the links to reach the topic.

Chapter 1: Jain Doctrines 

https://jyoti-kothari.blogspot.com/2025/03/jain-dharma-eternal-path-of-truth-and.html
https://jyoti-kothari.blogspot.com/2025/03/understanding-dharma-in-jainism.html
https://jyoti-kothari.blogspot.com/2025/03/core-principles-of-jainism-three-jewels.html
Samyag Jnana (Right Knowledge)
https://jyoti-kothari.blogspot.com/2025/03/samyag-jnana-right-knowledge.html
https://jyoti-kothari.blogspot.com/2025/03/samyaktwa-and-mithyatwa.html
https://jyoti-kothari.blogspot.com/2025/03/samyak-charitra-virati-and-avirati.html
https://jyoti-kothari.blogspot.com/2025/03/core-principles-of-jain-philosophy.html

Core Principles of Jain Philosophy: Six Substances and Astikaya

https://jyoti-kothari.blogspot.com/2025/03/core-principles-of-jain-philosophy-part.html
https://jyoti-kothari.blogspot.com/2025/03/jeeva-1.html
https://jyoti-kothari.blogspot.com/2025/03/prana-and-paryapti.html

Pudgala in Jain doctrine

https://jyoti-kothari.blogspot.com/2025/03/pudgala-in-jain-doctrine.html

Understanding Kala (Time) in Jainism

https://jyoti-kothari.blogspot.com/2025/03/understanding-kala-time-in-jainism.html
https://jyoti-kothari.blogspot.com/2025/03/deva-guru-dharma.html
The Tenfold Dharma (Dash Dharma) in Jainism
https://jyoti-kothari.blogspot.com/2025/03/the-tenfold-dharma-dash-dharma-in.html

Core Principles of Jain Philosophy: Five Reasons for Karmic Bondage

https://jyoti-kothari.blogspot.com/2025/03/core-principles-of-jain-philosophy-five.html
https://jyoti-kothari.blogspot.com/2025/03/kashaya-and-nokashaya.html
https://jyoti-kothari.blogspot.com/2025/03/core-principles-of-jain-philosophy_4.html

After dealing with the core Principles and Doctrines of Jainism in the first chapter, I have proceeded to the practices and rituals in Jainism in the second chapter. 

Chapter 2: Jain Practices and Rituals


https://jyoti-kothari.blogspot.com/2025/03/six-avashyakas-essential-duties-in.html

Navakara Mantra: The Most Sacred Jain Prayer

https://jyoti-kothari.blogspot.com/2025/03/navakara-mantra-most-sacred-jain-prayer.html

Swādhyāya: A Five-Step Process of learning

https://jyoti-kothari.blogspot.com/2025/03/swadhyaya-five-step-process-of-learning.html
https://jyoti-kothari.blogspot.com/2025/03/bhavanas-reflections-for-meaningful-life.html


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)

allvoices
प्रस्तुतकर्ता Jyoti पर 9:11 am 1 टिप्पणियाँ
लेबल: , , , ,

Core Principles of Jain Philosophy: Right Faith and Seven Elements


Core Principles of Jain Philosophy

Right Faith and the Seven Elements

According to the Tattvartha Sutra, the path to liberation is defined as:

"सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्गः"

(Samyagdarshan Gyan Charitrani Mokshmargah)

This means that Right Faith (Samyagdarshan), Right Knowledge (Samyagjnana), and Right Conduct (Samyagcharitra) together form the path to liberation.

Further, Right Faith is explained as:

"तत्त्वार्थश्रद्धानं सम्यग्दर्शनम्"

(Tattvartha Shraddhanam Samyagdarshanam)

This means that having faith in the seven fundamental elements (Tattvas) is the essence of Right Faith. These seven elements define the core philosophy of Jainism.

The Seven Elements (Tattvas) Explained

  1. Jīva (Living Beings): All living beings, from the tiniest insect to humans, have a soul.

  2. Ajīva (Non-Living Substances): Everything without a soul, such as water, air, and objects.

  3. Āsrava (Influx of Karma): The actions that attract karma to the soul, like bad habits.

  4. Bandha (Bondage of Karma): The attachment of karma to the soul, like dirt sticking to wet hands.

  5. Samvara (Stopping the Influx of Karma): Efforts to prevent karma from sticking, like using an umbrella in the rain.

  6. Nirjarā (Shedding of Karma): Removing past karma through discipline, like cleaning mud off clothes.

  7. Mokṣa (Liberation): The ultimate goal, freeing the soul from karma and the cycle of birth and death.

The Drowning Man Analogy and the Role of Punya and Papa

Imagine a man drowning in a pond:

  • The man represents Jīva (Living Beings).

  • The water represents Ajīva (Non-Living Substances).

  • The waves pulling him down symbolize Āsrava (Influx of Karma).

  • The mud clinging to him is Bandha (Bondage of Karma).

  • A strong rope stopping more waves represents Samvara (Stopping Karma).

  • Efforts to remove the mud symbolize Nirjarā (Shedding of Karma).

  • Reaching the shore safely represents Mokṣa (Liberation).

By practicing good actions, self-control, and discipline, we can stop the inflow of karma, cleanse our soul, and eventually attain liberation.

Punya and Papa as Part of Āsrava

In Jain philosophy, Punya (Meritorious Deeds) and Papa (Sinful Deeds) are considered part of Āsrava (Influx of Karma). When a person performs good deeds like helping others, speaking truthfully, and practicing non-violence, they attract Punya karma, which brings happiness in future lives. On the other hand, bad actions like harming others, lying, or being greedy attract Papa karma, leading to suffering.

These concepts are detailed in Navatattva Prakarana and Nav Padarth Adhikar, where Jain scholars explain how Punya and Papa function as causes that bind the soul to the cycle of birth and rebirth.

Are Seven and Nine Elements Different?

Although some Jain scriptures mention seven elements (Sapta-Tattva) and others mention nine elements (Nava-Tattva), both describe the same reality. The only difference is that in the Nava-Tattva system, Punya and Papa are separately mentioned, whereas in the Sapta-Tattva system, they are included within Āsrava.

Thus, the explanation remains the same: all these elements describe how karma affects the soul and how liberation is achieved. Understanding them helps us walk on the path of self-purification and spiritual growth.

Exercise

Think and Answer:

  1. What does "सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्गः" mean?

  2. How does "तत्त्वार्थश्रद्धानं सम्यग्दर्शनम्" define Right Faith?

  3. Name and explain the seven elements (Tattvas) in simple words.

  4. How does the drowning man analogy help us understand Jain philosophy?

  5. What can you do in your daily life to prevent the influx of karma (Samvara)?

Activity:

  • Draw a diagram of the drowning man analogy and label the seven elements.

  • Write a short paragraph on why Right Faith is important in Jainism.

  • Discuss with your family how Jain teachings can be followed in modern life.

Heya, Gnyeya, and Upadeya in Jain Philosophy

In Jain philosophy, the nine elements (Nava-Tattva) are categorized into three parts based on their role in spiritual progress:

  1. Heya (To be discarded) – Elements that hinder liberation and must be given up.
  2. Gnyeya (To be known) – Elements that need to be understood to gain true knowledge.
  3. Upadeya (To be accepted and followed) – Elements that help in spiritual growth and should be practiced.

These categories help in understanding how different elements influence the soul’s journey toward Moksha (liberation).

Classification of the Nine Elements

  • Heya (To be discarded): Āsrava (Influx of Karma), Bandha (Bondage of Karma), Papa (Sinful Deeds)
  • Gnyeya (To be known): Jīva (Living Beings), Ajīva (Non-Living Substances)
  • Upadeya (To be accepted and followed): Samvara (Stopping the Influx of Karma), Nirjarā (Shedding of Karma), Moksha (Liberation), Punya (Meritorious Deeds in Vyavahara Naya)

Punya: Upadeya in Vyavahara Naya, Heya in Nishchaya Naya

In Jain thought, Punya (meritorious deeds) is viewed differently from two perspectives:

  1. Vyavahara Naya (Practical Viewpoint): Punya is considered Upadeya (worthy of acceptance) because good deeds like charity, non-violence, and truthfulness lead to better future births and spiritual progress.
  2. Nishchaya Naya (Absolute Viewpoint): Punya is Heya (to be discarded) because even good karma binds the soul to the cycle of birth and death, delaying ultimate liberation.

The Chain of Gold Analogy

To understand why Punya is ultimately Heya in Nishchaya Naya, Jain philosophy gives the Chain of Gold analogy:

  • Imagine a person chained with iron—this represents Papa (sinful karma), which brings suffering.
  • If that chain is replaced with a golden chain, the person may feel more comfortable, but they are still bound—this represents Punya (meritorious karma), which brings temporary happiness but still binds the soul.
  • True freedom is breaking free from all chains, whether gold or iron, which symbolizes Moksha (liberation).

Thus, while Punya is helpful for worldly happiness and spiritual progress (Vyavahara Naya), it must also be transcended to attain liberation (Nishchaya Naya).

Exercise

Think and Answer:

  1. What do Heya, Gnyeya, and Upadeya mean in Jain philosophy?

  2. Why is Punya considered Upadeya in Vyavahara Naya but Heya in Nishchaya Naya?

  3. Explain the Chain of Gold analogy and how it relates to Punya and Papa.

  4. How does understanding Gnyeya elements help in spiritual progress?

  5. What are the three elements under Heya, and why should they be discarded?

Activity:

  • Draw a chart categorizing the nine elements into Heya, Gnyeya, and Upadeya.

  • Write a short paragraph explaining why Moksha is always Upadeya.

  • Discuss with your family or friends how applying Upadeya elements in daily life can bring positive change.


This section introduces the core philosophy of Jainism, explaining Right Faith and the Seven Elements in a way that children can easily understand. 

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)

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