Bhavanas – Reflections for a Meaningful Life

१६ भावनाएँ (16 Bhavanas) – Reflections for a Meaningful Life

Jainism teaches us to reflect deeply on certain thoughts, called Bhavanas, to develop wisdom, kindness, and detachment. The 12 Bhavanas help us understand the truth of life, while the 4 Additional Bhavanas guide us in maintaining good relationships with others. Bhavanas are the gateway to Dhyana (Meditation) and a powerful tool to eradicate Karma (Nirjara).

By thinking about these 16 Bhavanas, we can become better human beings and move toward liberation (Moksha).

Bhavana and Dhyana (Meditation)

The 12 Bhavanas (१२ मुख्य भावनाएँ)

1️⃣ अनित्य भावना (Anitya Bhavana) – Impermanence of the World

Everything in mundane life is temporary or impermanent. Our body, relationships, and possessions do not last forever. Understanding this reduces our attachment to material things.

2️⃣ अशरण भावना (Asharana Bhavana) – Helplessness

No one—family, friends, or wealth—can protect us at the time of death. This is the helplessness in everybody's life. Only our good or bad karma follows us. Understanding this is understanding the truth. 

3️⃣ संसार भावना (Samsara Bhavana) – Cycle of Birth and Death

We have taken countless births in different forms—human, animal, insect, and more. This cycle of birth and death is full of suffering. The only way to escape is by following Dharma, the path of Moksha.

4️⃣ एकत्व भावना (Ekatva Bhavana) – Aloneness

We are responsible for our own karma. No one else can take the results of our actions, and we alone will face their consequences. Understanding of this aloneness combined with helplessness, leads to a deeper truth.

5️⃣ अन्यत्व भावना (Anyatva Bhavana) – Separateness

The soul (Atma) is separate from the body and all worldly things. Realizing this helps us avoid false attachment. This Bahavana, in a way, is opposite to the previous one. 

6️⃣ अशुचि भावना (Ashuchi Bhavana) – Impurity of the Body

The human body is made up of blood, bones, and waste, unclean substances. It is constantly changing and will decay one day. Instead of being obsessed with the body, we should focus on the pure and eternal soul.

7️⃣ आस्रव भावना (Asrava Bhavana) – Influx of Karma

Karma enters our soul because of our actions, thoughts, and emotions. Negative emotions like anger, greed, and ego bring bad karma. Mithyatva, Raga, and Dwesha are the main causes of Asrava. Understanding this truth to the level of perception is Asrava Bhavana. 

8️⃣ संवर भावना (Samvara Bhavana) – Stopping the Inflow of Karma

Restraining the influx of Karma is one of the main goals of spiritual life. Samvara Bhavana helps understanding this. True knowledge, along with right perception and practicing self-control, non-violence, and discipline, we can stop new karma from entering our soul.

9️⃣ निर्जरा भावना (Nirjara Bhavana) – Shedding of Karma

We can remove past karma through penance, meditation, and self-discipline. The lighter our soul becomes, the closer we get to liberation.

🔟 लोक स्वरूप भावना (Loka Swaroopa Bhavana) – Understanding the Universe

The universe is eternal, consists of six Dravyas and follows fixed rules. It consists of heavens, hells, human and animal realms, and infinite living beings. By understanding this, we become aware of our true purpose in life.

1️⃣1️⃣ बोधि दुर्लभ भावना (Bodhi Durlabha Bhavana) – Rarity of Right Knowledge

Getting a human birth is rare. Learning the right Dharma and conceiving it is extremely rare. We should not waste this opportunity and must follow the teachings of Tirthankaras.

1️⃣2️⃣ धर्म सुआख्यातत्व भावना (Dharma Suākhyātatva Bhavana) – Glory of True Dharma

True Dharma is well-proclaimed by the Tirthankaras and leads to Moksha. The Dharma is well defined. We should follow the TriRatna (Right Faith, Right Knowledge, Right Conduct) to achieve true happiness.

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The 4 Additional Bhavanas (४ अतिरिक्त भावनाएँ)

1️⃣3️⃣ मैत्री भावना (Maitri Bhavana) – Friendliness

We should be friendly and loving towards all living beings. This removes aversion and helps create peace and harmony in our mind, thus in the world. 

1️⃣4️⃣ प्रमोद भावना (Pramod Bhavana) – Appreciation of Virtuous Souls

Instead of feeling jealous of good and noble people, we should appreciate and respect them. We should try to follow their example. This helps in inculcating virtues in ourselves.

1️⃣5️⃣ करुणा भावना (Karunya Bhavana) – Compassion for the Suffering

Mercy and compassion are great virtues. It is said that all virtues follow Karuna (Kindness). Whenever we see someone in pain, we should help them with kindness. We should avoid harming any living being.

1️⃣6️⃣ मध्यस्थ भावना (Madhyastha Bhavana) – Neutrality towards the Wicked

One who is evil, unjust, or doing something wrong, we generally retaliate. Ignoring them, instead, is Madhyastha Bhavana.  If someone is doing bad deeds, we should not feel hatred or take revenge. Instead, we should stay neutral and avoid getting involved in negativity.

Understanding the word Bhavana

The Meaning and Sanskrit Origin of the Word "भावना" (Bhavana)

The word भावना (Bhāvanā) has deep roots in Sanskrit grammar and philosophy, and it carries a profound meaning beyond just "thought" or "reflection." Let’s break it down in detail.

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1. Etymology of "भावना"

The word भावना (Bhāvanā) is derived from the Sanskrit root "भू" (bhū), which means "to be," "to exist," or "to become."

• Root: √भू (bhū) → "to be, to grow, to manifest"
• Suffix: -अना (ana) → Used in Sanskrit to denote a continuous process, making something happen
• Formation: भू + अना → भावना (Bhāvanā)

Thus, भावना literally means "the process of bringing something into being" or "the act of cultivating and manifesting a thought or state of mind."

It is not just passive thinking but actively generating and nurturing an idea, quality, or state of consciousness.

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2. Meanings of "भावना" in Different Contexts

1. In Jainism & Spirituality:

   • भावना refers to deep contemplation, reflection, and internalization of spiritual truths.
   • It is a mental exercise to bring about a transformation of the soul by aligning thoughts with the ultimate truth.
   • The 16 Bhavanas are meant to purify the soul and develop detachment, kindness, and wisdom.

2. In General Sanskrit Usage:

   • "Feeling" or "Emotion" – भावना refers to emotions like love, compassion, devotion, and respect.
   • "Cultivation" or "Development" – Just as a seed grows into a tree with care, भावना means the deliberate cultivation of thoughts and virtues.
   • "Imagination" or "Visualization" – In poetry and literature, भावना means the act of envisioning something deeply.

3. In Sanskrit Grammar (Vyākaraṇa)

   • The term भावना is used in Pāṇini's grammar to describe the "intended meaning" or "conveyed sense" of a verb or action.
   • It indicates causation and mental effort behind an action (Kārya-kāraṇa sambandha).

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3. भावना as a Path to Transformation

Unlike ordinary thoughts, भावना is a systematic method of focusing the mind on higher truths.

• It bridges the gap between knowledge and experience.
• By practicing Bhavanas, a person shifts from intellectual understanding to an inner realization.
• It is an active state – one does not just think about impermanence (Anitya Bhavana), but deeply realizes it, feels it, and integrates it into life.

Thus, भावना is a practice, an effort, and a deep realization all at once.

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4. भावना in Jain Philosophy

In Jainism, भावना is a critical concept because it is a mental discipline that purifies the soul and reduces karma.

• The 16 Bhavanas are not just meditations but powerful mental tools to reshape our perception of life.
• They are not blind beliefs but contemplations leading to self-experience.
• This aligns with अनुप्रेक्षा (Anuprekṣā), which means systematic inner reflection.

Example:

• When one deeply meditates on Anitya Bhavana (Impermanence), it is not just thinking about impermanence. It is seeing impermanence in everything around, feeling it, and letting go of attachments naturally.

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5. Conclusion: Why is भावना So Important?

• भावना is the foundation of self-transformation.
• It is not just a thought but a living experience that changes our actions and emotions.
• It is the first step toward wisdom (Jnana) and liberation (Moksha).

Jainism beautifully integrates भावना as a bridge between knowledge (Darshan) and conduct (Charitra), leading to the purification of the soul.

Thus, भावना is not mere thinking—it is the conscious, systematic cultivation of the right perspective that leads to inner awakening. 🙏

Exercise: 

A. Match the Following

1. अनित्य भावना → A. Friendliness towards all
2. संसार भावना → B. Appreciating noble people
3. मैत्री भावना → C. Everything is temporary
4. प्रमोद भावना → D. Cycle of birth and death
5. मध्यास्थ भावना → E. Neutrality towards the wicked

(Answers: 1 → C, 2 → D, 3 → A, 4 → B, 5 → E)

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B. Fill in the Blanks

1. _________ भावना teaches us that nothing in the world is permanent.
2. _________ भावना helps us understand that only our karma stays with us at the time of death.
3. _________ भावना encourages us to feel compassion for those who are suffering.
4. _________ भावना tells us that true Dharma is the only path to Moksha.
5. _________ भावना reminds us that our soul is different from our body.

(Answers: 1. अनित्य, 2. अशरण, 3. करुणा, 4. धर्म सुआख्यातत्व, 5. अन्यत्व)

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C. Think and Write

1. Which Bhavana do you like the most and why?
2. Can you name one daily habit that will help you practice Maitri Bhavana?
3. What does Samsara Bhavana teach us about our past and future lives?
4. How can we stop new karma from entering our soul?
5. What is the difference between Pramod Bhavana and Karunya Bhavana?

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D. Creative Activity

• Storytelling: Write a short story where a person follows at least three Bhavanas in their daily life.
• Drawing: Make a poster with all 16 Bhavanas in a creative way.
• Discussion: Share an experience where you practiced Maitri, Karunya, or Madhyastha Bhavana in real life.

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Conclusion

The 16 Bhavanas help us understand life better and guide us toward a peaceful, wise, and kind way of living. By thinking about them daily, we can make better choices, be more compassionate, and move closer to Moksha.

🌿 Which Bhavana will you practice today? 🌿

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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)

ऋग्वेद में अर्हंतवाची एक ऋचा का अर्थ

 

ऋग्वेद एवं यजुर्वेद में अनेक ऋषभ, वृषभ, अर्हत, अर्हन्त आदि वाचक ऋचाएं हैं. इन ऋचाओं के आधार पर यह स्पष्ट हो जाता है की प्रथम तीर्थंकर एवं इस अवसर्पिणी काल में आर्हत निर्ग्रन्थ (जैन) धर्म के प्रथम उपदेशक ऋषभदेव ऋग्वेद काल में भी पूजनीय थे. परन्तु अनेक अर्वाचीन विद्वान इस बात से सहमत नहीं हैं और ऋग्वेद एवं यजुर्वेद में प्राप्त ऋषभ, वृषभ, अर्हत, अर्हन्त आदि शब्दों को वैदिक देवों के विशेषण के रूप में व्याख्या करते हैं. इस प्रकार की व्याख्या समीचीन नहीं लगती. 

इस हेतु यहाँ पर ऋग्वेद की एक ऋचा (मंत्र/सूक्त) का विशुद्ध व्याकरणिक दृष्टि से अर्थ किया गया है. इसके साथ ही वर्त्तमान में किये जानेवाले अर्थ का भी सन्दर्भ प्रस्तुत किया गया है. इस सम्पूर्ण व्याख्या से यह सिद्ध हो जायेगा की ऋग्वेद की ये ऋचाएं तीर्थंकर ऋषभदेव एवं अर्हन्त की और ही इंगित करती है न की किसी वैदिक देव की और. 

अरिहंत अर्हन्त तीर्थंकर 

अर्हन्तो ये युदानवो नरो असामिशंवसः।

प्र वर्क्ष बजिवेस्योन दियो अर्था मरुद्मयेः।। (ऋग्वेद 5.52.5)

इस सूत्र के प्रत्येक शब्द का व्याकरण, अन्वय (क्रमबद्ध व्याख्या), एवं विस्तृत अर्थ निम्न प्रकार से दिया गया है: 

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शब्दार्थ: 

1. अर्हन्तः – योग्य, पूजनीय, सिद्ध पुरुष।
2. ये – जो (संबंधसूचक सर्वनाम)।
3. युदानवः – योद्धा, युद्ध-कुशल व्यक्ति।
4. नरः – मनुष्य।
5. असामि-शंवसः – असामि (असम = बिना) + शंवसः (शुभ वासना रखने वाले) = जो बिना कल्याणकारी इच्छाओं के हैं, अथवा जिनका कोई व्यक्तिगत स्वार्थ नहीं।
6. प्र – आगे, श्रेष्ठ रूप से।
7. वर्क्ष – वृक्ष, प्रतीकात्मक रूप में आधार या शक्ति का स्रोत। वेदों में कुछ स्थानों पर वृक्ष के लिए वर्क्ष का प्रयोग हुआ है. 
8. बजिवेस्यः – बज (बल) + वेस्य (वेश, स्थान) = बल का निवास, अर्थात् शक्ति के स्रोत।
9. उन – (संस्कृत व्याकरण में स्पष्ट नहीं, संभवतः उन्नत या विशेष अर्थ में प्रयुक्त)।
10. दियः – बुद्धि, प्रकाश, ज्ञान।
11. अर्थाः – उद्देश्य, ध्येय।
12. मरुद्मयेः – मरुत् (वायु, देवता) + मयेः (व्याप्त) = जो मरुद्गण (वायुदेवता) के समान व्यापक या स्वच्छंद गति वाले हैं।

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अन्वय (क्रमबद्ध व्याख्या):

"ये नरः युदानवः (योद्धा) अर्हन्तः (योग्य, पूजनीय) असामिशंवसः (जो बिना किसी स्वार्थ के हैं), ते प्र (श्रेष्ठ रूप से) वृक्ष बजिवेस्यः (शक्ति के स्रोत) उन (उन्नत) दियः (बुद्धि) अर्थाः (उद्देश्य) मरुद्मयेः (मरुद्गण के समान व्यापक) भवति।।"

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विस्तृत अर्थ:

जो मनुष्य योद्धा होते हैं, वे यदि अर्हन्त अर्थात् पूजनीय (गुणों से युक्त) हों, और बिना किसी स्वार्थ (शुभाशय की व्यक्तिगत अपेक्षा से रहित) के कार्य करें, तो वे श्रेष्ठ रूप से शक्ति के स्रोत (मूल आधार) बनते हैं। उनकी बुद्धि (प्रज्ञा) उन्नत और दिव्य हो जाती है, तथा उनके उद्देश्य वायुदेव (मरुत्) के समान व्यापक और गतिशील होते हैं, अर्थात् वे स्वतः ही समस्त लोक के कल्याण के लिए सक्रिय रहते हैं।

विशेष: 

अरिहंत एक गुणवाची शब्द है जिसका अर्थ होता है शत्रुओं को नष्ट करनेवाला. जैन दर्शन में अरिहंत शब्द का व्यापक प्रयाग है जहाँ उसका अर्थ "आतंरिक शत्रुओं को नष्ट करनेवाले" रूढ़ है. इसी प्रकार अर्हन्त को अरिहंत का पर्यायवाची भी माना गया है. यहाँ पर इन दोनों ही अर्थों का सामंजस्य बैठता है.  इसी प्रकार 

1. मरुद्मयेः – मरुत् (वायु, देवता) + मयेः (व्याप्त) = जो मरुद्गण (वायुदेवता) के समान व्यापक या स्वच्छंद गति वाले हैं।  इसे जैन दृष्टि से देखें तो तीर्थंकरों को वायु के सामान अप्रतिवद्ध बिहारी कहा गया है. यह अर्थ भी तीर्थंकर का ही एक विशेषण है. 

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भावार्थ:

इस ऋचात्मक वाक्य का संकेत यह है कि सच्चे योद्धा वे हैं जो निःस्वार्थ भाव से कार्य करते हैं। जब मनुष्य अपने निजी स्वार्थ से ऊपर उठकर, सच्ची अर्हत्ता (योग्यता) और धर्म का पालन करता है, तो वह एक प्रबुद्ध (ज्ञानयुक्त) शक्तिस्वरूप बन जाता है और उसका उद्देश्य संपूर्ण लोक-कल्याण के लिए हो जाता है। ऐसे लोग प्राकृतिक शक्तियों (जैसे वायु) के समान स्वतंत्र, तेजस्वी और प्रभावशाली होते हैं।

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विशेष टिप्पणी:

यह ऋचात्मक वाक्य वैदिक या काव्यात्मक शैलियों से प्रभावित प्रतीत होता है। इसमें नायक (श्रेष्ठ पुरुष) के गुणों का वर्णन किया गया है। इसकी व्याख्या से यह स्पष्ट होता है कि सच्चा योद्धा वही है जो न केवल बाहरी युद्ध में बल्कि आंतरिक रूप से भी शुद्ध, निःस्वार्थ और ज्ञानयुक्त हो।

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इस सूत्र के प्रत्येक शब्द का व्याकरण, अन्वय (क्रमबद्ध व्याख्या), एवं विस्तृत अर्थ निम्न प्रकार से दिया गया है:

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सायण भाष्य अनुसार इस श्लोक में वर्णित पुरुष का कलात्मक चित्र 

शब्दार्थ:

1. अर्हन्तः – योग्य, पूजनीय, सिद्ध पुरुष।
2. ये – जो (संबंधसूचक सर्वनाम)।
3. युदानवः – योद्धा, युद्ध-कुशल व्यक्ति।
4. नरः – मनुष्य।
5. असामि-शंवसः – असामि (असम = बिना) + शंवसः (शुभ वासना रखने वाले) = जो बिना कल्याणकारी इच्छाओं के हैं, अथवा जिनका कोई व्यक्तिगत स्वार्थ नहीं।
6. प्र – आगे, श्रेष्ठ रूप से।
7. वृक्ष – वृक्ष, प्रतीकात्मक रूप में आधार या शक्ति का स्रोत।
8. बजिवेस्यः – बज (बल) + वेस्य (वेश, स्थान) = बल का निवास, अर्थात् शक्ति के स्रोत।
9. उन – (संस्कृत व्याकरण में स्पष्ट नहीं, संभवतः उन्नत या विशेष अर्थ में प्रयुक्त)।
10. दियः – बुद्धि, प्रकाश, ज्ञान।
11. अर्थाः – उद्देश्य, ध्येय।
12. मरुद्मयेः – मरुत् (वायु, देवता) + मयेः (व्याप्त) = जो मरुद्गण (वायुदेवता) के समान व्यापक या स्वच्छंद गति वाले हैं।

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अन्वय (क्रमबद्ध व्याख्या):

"ये नरः युदानवः (योद्धा) अर्हन्तः (योग्य, पूजनीय) असामिशंवसः (जो बिना किसी स्वार्थ के हैं), ते प्र (श्रेष्ठ रूप से) वृक्ष बजिवेस्यः (शक्ति के स्रोत) उन (उन्नत) दियः (बुद्धि) अर्थाः (उद्देश्य) मरुद्मयेः (मरुद्गण के समान व्यापक) भवति।।"

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विस्तृत अर्थ:

जो मनुष्य योद्धा होते हैं, वे यदि अर्हन्त अर्थात् पूजनीय (गुणों से युक्त) हों, और बिना किसी स्वार्थ (शुभाशय की व्यक्तिगत अपेक्षा से रहित) के कार्य करें, तो वे श्रेष्ठ रूप से शक्ति के स्रोत (मूल आधार) बनते हैं। उनकी बुद्धि (प्रज्ञा) उन्नत और दिव्य हो जाती है, तथा उनके उद्देश्य वायुदेव (मरुत्) के समान व्यापक और गतिशील होते हैं, अर्थात् वे स्वतः ही समस्त लोक के कल्याण के लिए सक्रिय रहते हैं।

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भावार्थ:

इस ऋचात्मक वाक्य का संकेत यह है कि सच्चे योद्धा वे हैं जो निःस्वार्थ भाव से कार्य करते हैं। जब मनुष्य अपने निजी स्वार्थ से ऊपर उठकर, सच्ची अर्हत्ता (योग्यता) और धर्म का पालन करता है, तो वह एक प्रबुद्ध (ज्ञानयुक्त) शक्तिस्वरूप बन जाता है और उसका उद्देश्य संपूर्ण लोक-कल्याण के लिए हो जाता है। ऐसे लोग प्राकृतिक शक्तियों (जैसे वायु) के समान स्वतंत्र, तेजस्वी और प्रभावशाली होते हैं।

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विशेष टिप्पणी:

यह ऋचात्मक वाक्य वैदिक या काव्यात्मक शैलियों से प्रभावित प्रतीत होता है। इसमें नायक (श्रेष्ठ पुरुष) के गुणों का वर्णन किया गया है। इसकी व्याख्या से यह स्पष्ट होता है कि सच्चा योद्धा वही है जो न केवल बाहरी युद्ध में बल्कि आंतरिक रूप से भी शुद्ध, निःस्वार्थ और ज्ञानयुक्त हो।

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सायण की व्याख्या:
"जो पूज्य, दानशील, संपूर्ण बल से युक्त तथा तेजस्वी ज्योतिर्मय नेता हैं, उन पूज्य वीर मरुतों के लिए यज्ञ करो और उनकी पूजा करो।"

यहाँ ध्यान देने योग्य बात है की सायण भाष्य वेदों के बहुत बाद की रचना है मात्र ६-७ सौ वर्ष पहले का.  सायण भाष्य की व्याख्या को ही अंतिम नहीं माना जा सकता।  इस तथ्य को रेखांकित करने के लिए सायण को समझना आवश्यक है. 

भाषा: संस्कृत।

काल: १४ वीं शताब्दी 

विषयवस्तु: चारों वेदों (ऋग्वेद, यजुर्वेद, सामवेद और अथर्ववेद) पर एक विस्तृत भाष्य।

दृष्टिकोण: मुख्यतः याज्ञिक (कर्मकांड प्रधान), जिसमें वैदिक ऋचाओं की व्याख्या यज्ञों (वैदिक अनुष्ठानों) के संदर्भ में की गई है।

प्रभाव: यह पूर्ववर्ती विद्वानों भट्ट भास्कर, उवट और स्कंदस्वामिन की व्याख्याओं पर आधारित है।

महत्व: यह वेदों पर लिखे गए सबसे विस्तृत और व्यापक रूप से संदर्भित भाष्यों में से एक है।

सायण का कार्य वेदों को समझने के लिए एक महत्वपूर्ण संदर्भ बना हुआ है, विशेष रूप से कर्मकांड और पारंपरिक ब्राह्मणीय दृष्टिकोण से। हालांकि, विद्वानों में इस बात को लेकर मतभेद है कि क्या उनकी व्याख्या वेदों के दार्शनिक और आध्यात्मिक पक्षों को पूरी तरह से समाहित करती है या नहीं।

जैन दर्शन के मूर्धन्य विद्वान डॉ।  सागरमल जैन ने इस ऋचा की जैन दृष्टि से निम्नलिखित प्रकार से व्याख्या की है.

जैन दृष्टि से व्याख्या:
"जो दानवीर, तेजस्वी, संपूर्ण वीर्य से युक्त, नरश्रेष्ठ अर्हन्त हैं, वे याज्ञिकों के लिए वंदनीय और मुनियों के लिए पूजनीय हैं।"

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)

बंगाली नववर्ष (पोइला बोइशाख) : इतिहास, महत्व और उत्सव

परिचय

बंगाली नववर्ष, जिसे पोइला बोइशाख (পয়লা বৈশাখ) कहा जाता है, पश्चिम बंगाल, बांग्लादेश और विश्वभर में बंगाली समुदाय द्वारा हर्षोल्लास से मनाया जाता है। यह बंगाली कैलेंडर का पहला दिन होता है और व्यापारिक व सांस्कृतिक दृष्टि से अत्यंत महत्वपूर्ण माना जाता है। इस दिन को नवीन जीवन, व्यापार और सामाजिक कार्यक्रमों की शुरुआत का शुभ अवसर माना जाता है।

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पोइला बोइशाख की तिथि और वर्ष

बंगाली नववर्ष की गणना सौर वर्ष (सूर्य सिद्धांत) के आधार पर की जाती है, जो इसे विक्रम संवत (चंद्र वर्ष आधारित) से भिन्न बनाती है।
ग्रेगोरियन कैलेंडर के अनुसार हर वर्ष 14 या 15 अप्रैल को यह पर्व मनाया जाता है।

📅 2025 में, यह 14 अप्रैल को मनाया जाएगा।

बंगाली कैलेंडर सूर्योदय-आधारित प्रणाली पर कार्य करता है और इस वर्ष हम बंगाली संवत 1432 में प्रवेश करेंगे।

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इतिहास और शुरुआत

बंगाली नववर्ष की शुरुआत मुगल सम्राट अकबर के शासनकाल में हुई थी। उन्होंने कृषि कर संग्रह को सुगम बनाने के लिए एक नया कैलेंडर तैयार करवाया, जिसे "फसली संवत" कहा गया।

बंगाली किसान फसल घर ले जाते हुए 

उस समय हिजरी संवत के अनुसार कर संग्रह किया जाता था, लेकिन चंद्रमा आधारित हिजरी कैलेंडर कृषि चक्र से मेल नहीं खाता था। इसलिए, अकबर ने ज्योतिषाचार्य आमिर फतेहुल्लाह सिराजी की सहायता से एक नए पंचांग की रचना करवाई, जो भारतीय सौर गणना और इस्लामी हिजरी कैलेंडर का मिश्रण था।

धीरे-धीरे यह बंगाली समाज और संस्कृति का अभिन्न अंग बन गया।

भारतीय और इस्लामी कैलेंडर में अंतर

• इस्लामी हिजरी कैलेंडर पूर्णतः चंद्र आधारित होता है, जिसमें 354 दिन होते हैं।
• भारतीय चंद्र-सौर कैलेंडर में अधिक मास (Leap Month) की व्यवस्था होती है, जिससे यह सौर वर्ष से तालमेल बैठा लेता है।
• बंगाली नववर्ष पूर्णतः सौर गणना पर आधारित होने के कारण कृषि चक्र से अधिक सामंजस्य रखता है।

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बंगाली नववर्ष का महत्व

🔸 कृषि से जुड़ा पर्व – यह त्योहार किसानों के लिए अत्यंत महत्वपूर्ण है क्योंकि यह रबी फसल की कटाई के बाद आता है।
🔸 व्यापारिक महत्व – बंगाल के व्यापारी इस दिन को "हालखाता" के रूप में मनाते हैं, जिसमें वे नए खाता-बही की शुरुआत करते हैं और पुराने उधार चुकता किया जाता है।
🔸 सांस्कृतिक पहचान – बंगाली संस्कृति, साहित्य, संगीत और कला को संजोने और आगे बढ़ाने का यह एक प्रमुख अवसर है।
🔸 सामाजिक समरसता – इस दिन हिंदू और मुस्लिम दोनों समुदाय मिलकर इसे मनाते हैं, जो बंगाल की समृद्ध सांस्कृतिक विविधता को दर्शाता है।

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हालखाता करते हुए बंगाली व्यापारी 

कैसे मनाया जाता है?

1. हालखाता (व्यापारिक परंपरा)

🔹 व्यापारी अपने पुराने बहीखाते बंद कर नए खाता-बही की शुरुआत करते हैं।
🔹 ग्राहकों को मिठाइयाँ, उपहार और शुभकामनाएँ दी जाती हैं।
🔹 ग्राहक दुकान पर आकर कुछ खरीदारी करते हैं या राशि जमा कर शुभारंभ करते हैं।

(यह परंपरा उत्तर भारत में दिवाली पर होने वाले खाता-पूजन से मिलती-जुलती है।)

2. पारंपरिक परिधान और नृत्य-संगीत

🎭 पुरुष धोती-कुर्ता या पायजामा-कुर्ता पहनते हैं, महिलाएँ लाल-पाड़ साड़ी धारण करती हैं।
🎶 रवींद्र संगीत (रवींद्रनाथ टैगोर रचित गीत) गाए जाते हैं।
💃 गांभीर्या नृत्य, चौ नृत्य जैसे पारंपरिक लोक नृत्य प्रस्तुत किए जाते हैं।

3. विशेष बंगाली व्यंजन

बंगाली नववर्ष पर पारंपरिक भोजन भी बहुत महत्वपूर्ण होता है।
🍛 भात (चावल)
🥗 शुक्तो (सब्जियों से बना व्यंजन)
🍚 पायेश (खीर, चावल और दूध से बनी मिठाई)
🍬 रोसोगुल्ला और संदेश जैसी मिठाइयाँ

पारम्परिक बंगाली नृत्य-संगीत 

4. बौद्धिक और सांस्कृतिक आयोजन

📖 कई स्थानों पर विशेष मेले, जुलूस, नाटक और कविता पाठ का आयोजन किया जाता है। सामान्य रूप से नृत्य संगीत आदि का आयोजन तो होता ही है. 
बांग्लादेश में "मंगल शोभायात्रा", जो यूनेस्को द्वारा सांस्कृतिक धरोहर के रूप में मान्यता प्राप्त है, इस दिन की विशेष पहचान है।

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बांग्लादेश में बंगाली नववर्ष

बांग्लादेश में पोइला बोइशाख राष्ट्रीय अवकाश होता है और इसे अत्यंत धूमधाम से मनाया जाता है।
📍 ढाका विश्वविद्यालय द्वारा आयोजित "मंगल शोभायात्रा" सबसे प्रसिद्ध आयोजन है।
🎭 इस दिन लोग रंग-बिरंगे मुखौटे पहनते हैं और बांग्ला संस्कृति के प्रतीक चिह्नों को दर्शाने वाली झाँकियों में भाग लेते हैं।

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निष्कर्ष

बंगाली नववर्ष केवल एक नया साल शुरू करने का पर्व नहीं है, बल्कि यह बंगाली संस्कृति, परंपरा, और सामाजिक सौहार्द्र का प्रतीक भी है।

यह दिन हर किसी को एक नई शुरुआत का संदेश देता है –
🎉 "शुभो नवो बर्षो!" (শুভ নববর্ষ) – शुभ नववर्ष! 🎊

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)

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)