|
Sure and Pure religion
Namo
Arihantänam: I bow down to Arihanta,
Namo
Siddhänam: I bow down to Siddha,
Namo
Äyariyänam: I bow down to Ächärya,
Namo
Uvajjhäyänam: I bow down to Upädhyäy,
Namo
Loe Savva-Sähunam: I bow down to Sädhu and Sädhvi.
Eso
Pancha Namokkäro: These five fold reverence (bowings downs),
Savva-Pävappanäsano:
Destroy all the sins,
Manglänancha
Savvesim: Amongst all that is auspicious,
Padhamam
Havai Mangalam: This Navakär Mantra is the foremost.
Namo Arihantänam
I
bow to Arihantas-those living beings who have reached enlightenment
by overcoming inner enemies and weaknesses, who have attained
infinite knowledge, infinite bliss, and showed us the path, that
brings an end to the cycle of birth and death.
Namo Siddhänam
I
bow to Siddhas those who have attained the state of perfection and
immortality by liberating themselves of all Karmas.
Namo Äyariyänam
I
bow Ächäryas to those living beings who are the heads of
religious order and who practice what they know.
Namo Uvajjhäyänam
I
bow to Upädhyäys those living beings that are well versed
in all Ägams and teach the same to the deserving pupils and
other followers.
Namo Loe Savva
Sähunam
I
bow to all the Sädhus and Sädhvis (monks) that follow the
five great vows of conduct and inspire us to live a simple life.
Eso Pancha
Namukkäro. Savva Pävappanäsano
That
five-fold bowing is eradicator of all sins.
The
Navakär Mantra is the most important mantra in Jainism and can
be recited at any time. While reciting the Navakär Mantra, we
bow down to Arihanta (souls who have reached the state of
non-attachment towards worldly matters), Siddhas (liberated souls),
Ächäryas (heads of Sädhus and Sädhvis), Upädhyäys
(those who teach scriptures and Jain principles to the followers),
and all Sädhus and Sädhvis (monks and nuns, who have
voluntarily given up social, economical and family relationships).
Together, they are called Pancha Paramesthi (The five supreme
spiritual people). In this Mantra we worship their virtues rather
than worshipping any one particular entity; therefore, the Mantra is
not named after Lord Mahävir, Lord Pärshva-Näth or
Ädi-Näth, etc. When we recite Navakär Mantra, it also
reminds us that, we need to be like them. This mantra is also called
Namaskär or Namokär Mantra because in this Mantra we offer
Namaskär (bowing down) to these five supreme group beings.
Recitation of the Navakär Mantra creates positive vibrations
around us, and repels negative ones.
The
Navakär Mantra contains the foremost message of Jainism. The
message is very clear. If we want to be liberated from the cycle of
life and death, we need to renounce worldly affairs by becoming a
monk or a nun. This is just the beginning. If we stay on the right
path, we will progress to a higher spiritual state, Kevali or
Arihanta, and ultimately proceed to become Siddha after nirvana
(liberation from the cycle of birth and death). The goal of every
soul is to become a Siddha.
Arihantas
The
word Arihanta is made up of two words: 1) Ari means enemies, and 2)
Hant means destroyer. Therefore, Arihanta means a destroyer of
enemies. The enemies referred to here are internal: inner desires
and passions. The passions include anger, ego, deceit, and greed.
Until we eliminate these passions, the real nature or the power of
our soul will not be realized or manifested. When a person (soul)
wins these inner enemies, he/she is called a Kevali (omniscient) and
Jin (victor).
This
state of not having passions and omniscience is manifested when that
person has completely destroyed the four-Ghäti karmas
(destructive) namely:
Jnänävaraniya
(knowledge obscuring) Karma
Darshanävaraniya
(perception obscuring) Karma
Mohaniya
(deluding) Karma
Antaräya
(obstructing) Karma
These
karmas are called Ghäti (destructive) karmas because they
directly affect the true nature of the soul. When these Karmas are
destroyed, a person attains the following four infinite qualities
(Anant Chatushtay) and is called a Kevali.
Kevaljnän
(Anant Jnän) - Perfect knowledge due to the destruction of all
Jnänävaraniya Karmas
Keval-Darshan
(Anant Darshan) - Perfect perception due to the destruction of all
Darshanävaraniya karmas
Anant
Chäritra - Passionless state due to the destruction of all
Mohaniya Karmas
Anant
Virya - Infinite energy due to the destruction of all Antaräya
Karmas.
A
Kevali, who revitalizes the Jain religion and establishes a Jain
Sangha (four-fold Jain order) consisting of Sädhus, Sädhvis,
Shrävaks (male householders), and Shrävikäs (female
householders), is known as Tirthankar or Arihanta. During every half
time cycle, only twenty-four individuals rise to the level of
Tirthankar. The first Tirthankar of our time period was Lord
Rushabhdev, and the twenty-fourth and last Tirthankar was Lord
Mahävir. Lord Mahävir lived from 599 BC to 527 BC.
According
to some, all Kevalis are called Arihanta as they have destroyed inner
enemies.
At
the time of Nirvän (liberation from the worldly existence),
Arihanta sheds off the remaining four Aghäti (Non-destructive)
karmas:
Näm
(body determining) Karma
Gotra
(status determining) Karma
Vedaniya
(feeling producing) Karma
Äyushya
(life span determining) Karma.
These
four karmas do not affect the true nature of the soul; therefore,
they are called Aghäti karmas. They are related to the physical
body of the soul. After attaining liberation, (death) the souls of
Arihantas are called Siddhas. Since Siddhas have attained ultimate
liberation, we do not have access to them. However, Arihantas offer
us spiritual guidance during their lifetime. In order to show our
special reverence for their teachings, we bow to them first, hence
the first line of the Navakär Mantra
Currently,
as per scriptures there are no Arihantas except in the Mahä-Videha
Kshetra. The last Kevali was Jambuswämi. According to the Ägams,
(Jain scriptures) there will be no more Arihantas during the
remaining period of the current half cycle.
Twelve
Attributes of Arihantas
Tirthankars
have in total 12 unique characteristics. Of those, four are main
attributes known as Atishaya. The other eight attributes are endowed
by heavenly gods and are known as Pratihärya.
Four Main Attributes
(4 Atishaya)
Omniscience
Delivers
Extraordinary sermon
Worshipped
by mundane souls of the whole universe
No
calamities or diseases exist in his vicinity.
Some
Jains believe the four Anant Chatushtay (Infinite knowledge, Infinite
perception, Infinite Energy, Perfect Conduct) instead of 4 Atishaya.
Eight Other
Attributes (Pratihärya - endowed by heavenly gods)
-
|
Simhäsan
|
A divine seat
from where Arihanta delivers sermons
|
|
Bhämandal
|
A halo around
Arihanta’s head
|
|
Chämar
|
Angels are
waving fans (Chowries) to show Arihanta’s greatness
|
|
Chhatras
|
A three tier
divine umbrella over the head suggests that he is the king of the
entire universe, which consists of three regions - Hell, Earth,
and Heaven.
|
|
Ashok Vruksha
|
A tree
under-which Arihanta sits
|
|
Pushpavrusti
|
A continuous
shower of fragrant flowers
|
|
Dev-dundubhi
|
A divine
announcement declaring Arihanta’s sermons
|
|
Divya-dhwani
|
A celestial
music accompanying Arihanta’s sermons
|
Thirty-Four Atishaya
These
12 attributes, when elaborately explained are counted as 34 Atishaya.
Both Shvetämbar and Digambar account for thirty-four Tirthankar
Atishaya. Some Atishaya are birth related, some are created by
heavenly gods (Devas), and some are realized at the time of
Kevaljnän.
By
Birth, Arihanta has the most beautiful, powerful, and proportionally
built body with 1008 auspicious birthmarks. As he is full of
compassion, his blood is white, like milk. His breath is fragrant,
like a lotus and his body do not generate any waste. He is always
disease free. He has very soothing, peaceful, and serene voice which
can be heard from very long distances. All - humans and animals
alike, can easily understand his language. He can be seen and heard
from all four directions. Everyone listens to the sermon keeping
their animosities aside.
In
his vicinity, the weather is always pleasant and there are no
calamities for miles. The Samavasaran can accommodate all. Dharma
Chakra (symbolic wheel of religion) and Ashta Mangal (eight
embellishments) are also present at the Samavasaran.
Siddhas
Siddhas
are liberated souls. They are no longer among us because they have
completely ended the cycle of birth and death. They have reached the
ultimate highest state, the state of liberation. They do not have
any karmas, and they do not collect any new karmas. This state of
true freedom is called Nirvän. By destroying all 8 types of
karmas Siddhas acquire 8 unique attributes. They are as follows:
Eight
Attributes of Siddhas:
-
|
Anant Jnän
|
Infinite
knowledge
|
|
Anant Darshan
|
Infinite
perception
|
|
Avyäbädha
Sukha
|
Eternal
happiness
|
|
Anant Chäritra
|
Perfect conduct
|
|
Akshaya Sthiti
|
Immortality
|
|
Arupitva
|
Formlessness
|
|
Aguru Laghutva
|
No Status
(Neither heavy or light)
|
|
Anant Virya
|
Infinite energy
|
Ächäryas
Page 1
The
teaching of Lord Mahävir, the last Tirthankar, is carried on by
the Ächäryas. They are our spiritual leaders. The
responsibility of spiritual (not social or economical) welfare of the
entire Jain community rests on the shoulders of the Ächäryas.
Before reaching this state, one has to do an in depth study and
achieve mastery of the Jain scriptures (Ägams). In addition to
acquiring a high level of spiritual excellence, they have the ability
to lead the congregation of monks, nuns and laypeople. Generally,
they have the knowledge of various languages and other philosophies
and religions of the world. Ächärya is the head of the
Jain congregation. They possess the following 36 qualities:
Thirty
six Attributes of Ächäryas:
Thirty
six Attributes of Ächäryas of Shvetämbar Tradition:
Elimination of
Eighteen Impurities
-
|
Control over the
enjoyments of the 5 senses
Touch,
Taste, Smell, Sight, and Sound
|
05
|
|
To follow 9
restrictions for observance of celibacy
Not
to live where householders live
Not
to sit alone with a person of the opposite sex
Not
to talk alone with a person of the opposite sex
Not
to observe the body of the opposite sex
To
eat bland food
To
avoid food that produces impurity of mind
Not
to decorate the body
Not
to remember past sensual pleasures
Not
to listen to the private conversations of others
|
09
|
|
To avoid the 4
types of passions
Anger,
Ego, Deceit and Greed
|
04
|
Eighteen Qualities
to Acquire
-
|
Follow The Five
Great vows
Nonviolence
Truthfulness
Non-stealing
Celibacy
Non-possessiveness
/ Non-possession
|
05
|
|
Observe The Five
Codes of conduct
Knowledge
Faith
Conduct
Penance
Vigor
|
05
|
|
Observe Five
Regulations
While
walking, talking, getting alms, putting clothes and other things
and disposing bodily waste
Restraint
Three Activities
|
05
|
|
Regarding
activities of mind, speech and body
|
03
|
Attributes
of Ächäryas - Digambar Tradition
Digambar
list of thirty-six attributes of Ächäryas as follows:
Six External
austerities
Anashan
(Not eating for a set period of time)
Unodari
(Eating less than needed)
Vruti-Sankshep
(Eating within the limits of predetermined restrictions)
Material-
Eat only a certain number of items
Area-
Eat only within limits of a certain area
Time-
Eat only at certain time
Mode-
Eat food obtained or made only by certain means
Räs
Tyäg (Eating non-tasty food - example. Äyambil Tap)
Käyä-klesha
(Penance, tolerating physical pain voluntarily)
Sanlinatä
(Staying in a forlorn place and occupying minimum space)
Six Internal
austerities
Präyashchitta
(Repentance or remorse)
Vinay
(Humility, Respect for others)
Veyävachcham
(Selfless service to monks, nuns and needy)
Swädhyäy
(Study of religious scriptures)
Dhyäna
(Meditation)
Käyotsarga
(Giving up physical activities and staying absorbed in the soul)
Ten Virtues
Kshamä
(forgiveness)
Märdava
(Humility)
Ärjava
(straightforwardness)
Shaucha
(content - absence of greed)
Satya
(truth)
Sanyam
(restraint of all senses)
Tapa
(austerities)
Tyäg
(charity)
Äkinchan
(non-possessiveness)
Brahmacharya
(celibacy)
Five Ächär
(codes of conduct)
Darshanächär
(codes of faith)
Jnänächär
(codes of knowledge)
Chäriträchär
(codes of conduct)
Tapächär
(codes of austerities)
Viryächär
(codes of energy or vigor)
Six Ävashyakas
(essential duties)
Devapujä
(Prayer to Tirthankars)
Gurupästi
(Devotion and service to ascetics)
Swädhyäy
(Studying of Scriptures)
Sanyam (Self
restraints)
Tap
(Penance)
Dana
(Charity)
Three Guptis
(control)
Mano
Gupti (control over mind)
Vachan-Gupti
(control over speech)
Käya
Gupti (control over body)
Upädhyäys
This
title is given to those Sädhus who have acquired complete
knowledge of the Jain scriptures (Ägams) and philosophical
systems. They teach Jain scriptures to other ascetics and laypeople.
Upädhyäys possess 25 attributes. These 25 attributes are
the symbolic representation of the 25 Jain scriptures they study.
These scriptures are as follows:
Twenty
Five Attributes of Upädhyäys
11
canonical texts (Angas) compiled by Ganadhar, who were the immediate
disciples of Tirthankar
12
canonical texts (Upängas) compiled by Shruta Kevalis
1
scripture of proper conduct
1
scripture of proper practice
According
to Digambar Tradition Upädhyäy has Knowledge of 11 Anga
Ägams and 14 Digambar Anga Bähya Ägams.
Sädhus
and Sädhvis
When
householders desire to detach from the worldly aspects of life and
gain a desire for spiritual uplift, they renounce worldly lives and
become Sädhus (monk) or Sädhvis (nun). A male person is
called Sädhu, and a female person is called Sädhvi. Before
becoming Sädhu or Sädhvi, a lay person must stay with
Sädhus or Sädhvis to understand their life style and do
religious studies for several months. When they feel confident that
they will be able to live the life of a monk or a nun, they inform
the Ächärya that they are ready for initiation. If the
Ächärya is convinced that they are ready and are capable of
following the vows of Sädhu or Sädhvi, he prepares them for
Dikshä. Dikshä is an initiation ceremony, following, which
a householder becomes a monk or a nun. At the time of Dikshä,
the Sädhu or Sädhvi take five major vows for the rest of
his/her life.
5 Great Vows
-
|
Total Commitment
of Ahinsä
|
Non-violence
|
Not to commit
any type of violence.
|
|
Total Commitment
of Satya
|
Truth
|
Not to indulge
in any type of lie or falsehood
|
|
Total Commitment
of Asteya
|
Non-stealing
|
Not to take
anything not given properly.
|
|
Total Commitment
of Brahmacharya
|
Celibacy
|
Not to indulge
in any sensual pleasures
|
|
Total Commitment
of Aparigraha
|
Non possessiveness
/ Non-possession
|
Not to acquire
more than what is needed to maintain day-to-day life
|
The
great vows of monks and nuns imply not doing, not asking someone to
do, nor appreciating someone’s act of breaching of these vows
by mind, body or speech.
Twenty
Seven Attributes of Sädhus and Sädhvis (Monks and Nuns)
27
Attributes of Sädhus and Sädhvis (Monks and Nuns) of
Shvetämbar Tradition:
-
|
Five great vows
as above
|
5
|
|
Protection of
Five one-sensed lives (water, fire, earth, air and plant known as
Sthävar souls) and One group of moving living beings (two-
sensed to five- sensed living beings) known as Trasa souls
|
6
|
|
To control
pleasures of five senses (Touch, Taste, Smell, Sight, Hearing)
|
5
|
|
To observe
restraints
|
1
|
|
To control mind,
speech, and body
|
3
|
|
Not to eat
before sunrise and after sunset
|
1
|
|
Forgiveness
|
1
|
|
Avoidance of
greed
|
1
|
|
Endure hardship
|
1
|
|
Endure suffering
|
1
|
|
Introspection
|
1
|
|
Keep heart pure
|
1
|
Some scriptures
mention following 27 attributes of Ascetics
-
|
Five Great Vows
(Mahävrata)
|
5
|
|
Control of 5
senses
|
5
|
|
Devoid of
Kashäya – Four Passions: Anger, Ego, Deceit, Greed
|
4
|
|
Guptis –
Control of mind, speech and body
|
3
|
|
Bhäv
(Dharma and Shukla Dhyäna), Karan (following prescribed
activities and regulations) and Yoga
|
3
|
|
Darshan, Jnän,
and Chäritra
|
3
|
|
Forgiveness
|
1
|
|
Samvega -
Disinterested in worldly affairs and interested in liberation
|
1
|
|
Conquering of
Parishaha – Enduring hardships and suffering with
equanimity
|
1
|
|
Sanllekhanä
- Endurance and fearlessness towards death and associated pains,
and also accepts voluntary death
|
1
|
Attributes
of Sädhus - Digambar Tradition
Digambar
account of attributes for their Monks (Sädhus) varies somewhat
with one significant requirement that male monks are sky-clad or do
not wear any clothes.
5
Great Vows Mahävrata (the same five great vows as described
above)
5
Samiti
Iryä
Samiti (carefulness while walking)
Bhäshä
Samiti (carefulness in talking)
Eshanä
Samiti (carefulness while getting alms)
Ädäna-
Nikshepanä Samiti (carefulness while putting clothes and any
objects)
Parishthä
Pän Samiti (carefulness while disposing excreta)
5
Control of five senses
6
Ävashyaka (six essentials - same as in Digambar Ächäryas)
6
other attributes
Kesha
Loch (Plucking of your own hair)
Asnäna
(No bathing)
Bhumi
shayana (Sleeping on the floor)
Adantadhovan
(No brushing of teeth)
Uttisthan
Ähär Sevan (Eating food in standing posture only)
Eka
Bhukti (Eating once a day only)
Some
books include monks do not wear any clothes as an attribute in this
section. According to them Monks have 28 attributes instead of
twenty-seven.
The
Jain ascetics follow the above attributes. Their activities are
directed towards the uplift of their souls to the state of liberation
hence they are very unique.
Total Attributes of
Pancha Paramesthi
-
|
|
# of Attributes
|
|
Arihanta
|
12
|
|
Siddha
|
08
|
|
Ächärya
|
36
|
|
Upädhyäy
|
25
|
|
Sädhu/Sädhvis
(Monks/Nuns)
|
27
|
|
Total
|
108
|
108
beads of Mälä (Navakärväli) symbolically
represent these 108 attributes of Pancha Paramesthi.
Page 2
Chapter
5: Samayktva (Right Percepton and Faith)
Why
there is not much difference between the lifestyles of the rich and
the poor Jains? Why is a successful Jain businessman or a Jain
college graduate thinking about starting a monk-like life? Why do or
did our grandparents always lead a simple and modest life? There is
one answer to all these questions. They all want to become true
Jains. Then, how do we become true Jains? A True Jain (Shrävak)
is that who has Samyaktva (right belief) and practices Anuvratas
(minor vows).
Who
is a Shrävak / Shrävikä?
A
Shrävak is a person though he/she lives in a house, practices
the minor vows (Anuvrata). The word Shrävak is derived from the
verb “shru” meaning to listen. Shrävak listens to
the preaching of the Tirthankar or the right guru or reads the Jain
canonical books. Shrävak has faith in the path of liberation
shown by the Tirthankars, who avoids the non-essential activities,
who has the right belief, and who has suppressed Anantänubandhi
(long-lasting passions) Kashäya. He/she feels that this material
world (Sansär) is a prison and wants to be free from that.
There
has been a special emphasis given to the code of conduct of the
Shrävak (Shrävakächär) in Jainism. There are more
than 40 Jain canonical books on Shrävakächär. There
are two Ägams, called “Upäsakdashäng” and
“Dashä-Shruta-Skandha ” which provide the basis for
the Shrävakächär.
In
general, it is very rare to achieve Moksha by practicing Shrävakächär
as compared to the practice of Sädhu-Dharma. However, there are
examples in the Jain canonical books that the people who practiced
Shrävakächär have achieved Moksha in the same life
like King Bharat and Märu-Devi-Mätä according to
Shvetämbar belief. However, according to Digambar sect, one has
to give all worldly possession, become a Sädhu and proceed
upward in Gunasthäna to achieve Moksha.
What
is a Vrata (vow)?
The
word Vrata is derived from the verb word “Vru” meaning to
select. Therefore, the Vrata means the type of the selection for
renunciation. ‘Vrata’ is approximately translated by the
English word ‘vow’. Literally, a Vrata means a kind of
choice. However, in the technical or idiomatic sense in which the
word is used in the connection now under consideration, there is also
the meaning of choosing a right course, and then there is the implied
effort of will in willing to so choose.
Choice
implies that the person has before him several ways of conduct, and
that he picks out one from among them.
The
choosing of a right course of conduct from among many ways
necessitates the exercise of the judgment and discrimination.
Exercising of the judgment in selecting a right course of conduct, as
distinguished from living a life where no such choice is made,
implies an effort of will.
Vrata
depends on:
Selection
of the type of conduct to be practiced,
Knowledge
of what is the right conduct and what is the wrong conduct
How
much energy one can use for the right conduct.
Types of Vrata:
The
complete renunciation of all worldly attachments is called Mahävrata
[major vows], practiced by our Sädhus and Sädhvijis, and
the partial renunciation of worldly attachments is called Anuvrata,
[minor vows] practiced by Shrävaks and Shrävikäs.
Categories of
Shrävak
With
the Näm, Sthäpanä, Dravya and Bhäv categories:
Näm
- Shrävak - one who is a Jain in name only (born in a Jain
family);
Sthäpanä
- Shrävak - the statue or photograph of a Shrävak;
Dravya
- Shrävak - one who carries out the rites obligatory for a Jain
but without spiritualistic sense.
Bhäv
Shrävak - one who believes in Jainism and practices
accordingly.
A
threefold division of the Shrävak:
-
|
Päkshika
|
A householder
has an inclination (Paksha) towards Ahinsä. He possesses
Samyaktva and practices the Mula Gunas (basic restraints) and the
Anuvratas and is diligent in performing the Pujä;
|
|
Naisthika
|
One who pursues
the path upwards through the Pratimäs (spiritual path for
laymen) till he reaches the eleventh Pratimä that is the
last one. At this culminating point, (Nisthä) he quits the
household life and practices the Dharma of the ascetic.
|
|
Sädhaka
|
One who
concludes his human incarnation in the final purification of the
self by performing Sanllekhanä.
|
Another
classification of the Shrävak is as follows:
-
|
Simple Jain
|
Recites Namokär
mantra regularly, practices Navakärashi (taking food after
48 minutes after the sunrise), does not eat “root
vegetables” and does not consume meat, alcohol, honey and
Mäkhan (butter)
|
|
Practicing Jain
|
Practices 12
Anuvrata (minor vows), does not eat at night, participates in
Swädhyäy and has good conduct.
|
|
Advanced Jain
|
Does not eat
sentient food, eats only one time a day (Ekäsanu), practices
complete celibacy and does not take any kind of food or liquid at
night.
|
Prior to Samyaktva:
The
soul exists and it is eternal (it has always existed). We spent
infinite Pudgal Parävartan Käls (time required to be born
at each place of the universe in the sequential order, skipping the
births at the non-sequential place) in subtle (Shukshma) Nigod.
Subtle Nigod is a body with infinite souls residing inside. On the
space of a size of the top a needle, there are innumerable
Nigod-balls. Each ball-ball has innumerable Nigods. In addition, each
Nigod, has infinite souls. We were one of them. After this, we spent
innumerable time-cycles as one-sensed living beings like earth,
water, fire, air and plants. There are two types of plants, one where
there is one soul per one body, and another kind where, there are
infinite souls per body. Then we spent long time as two-sensed,
three-sensed and four-sensed living beings. After that, we were born
many times as five-sensed beings like animals, heavenly beings and
hellish beings. We were also born as human beings many times,
although far fewer time than as other types of living beings. In
other words, we spent more time as subtle Nigod than all other type
of lives combined. Then gradually, we spent more time as one-sensed
living beings, then two sensed living beings, then three-sensed, then
four sensed and then five-sensed animals (birds, sea-lives, snake,
etc. included). We were also born as hellish beings, heavenly beings,
and human beings.
During
all that time, we lived an ignorant, non-vigilant, frightful life,
struggling for food or in accumulating material things and/or seeking
sensual pleasure. We never thought about our-own-self, our soul. We
always thought the external aspects like body, family, wealth, and
other belongings as our own, and never realized that the soul is the
only substance that is our own. Thus, we lived our lives in great
misery, never put an honest effort to liberate our selves. We always
sought temporary happiness that was always followed by unhappiness.
Most of the times, we lived our lives being miser, jealous, begging
for material things that we liked, with a sad face, in fear,
committing deceitful acts, and insisting on the wrong belief.
To
make progress is the nature of our soul. After all these times of
misery and unhappiness, the Jiv (worldly soul) somehow reduces his
delusion (wrong belief), passion and hate. Then he tries to use the
spiritual power for reducing the on-going unhappiness and misery, and
then the fight between the wrong belief, and the spiritual power
starts. Some time the Jiv wins; otherwise, he loses or does not make
any progress. That battle goes on and on. As the Jiv progresses, he
likes to undertake wholesome activities like helping others,
donating, etc. Now he does not commit intensive sinful acts and does
not have intensive affection for the worldly affairs. He does not
like dishonesty. He wants to have good and right conduct. He enters
the last Pudgal Parävartan Käl of his worldly life, and is
sure of achieving Moksha within one Pudgal Parävartan Käl.
Now, he does not indulge in Anantänubandhi (life-long-lasting
passions) Kashäya. He develops three qualities:
Compassion
for miserable living beings
Non-aversion
over the good qualities of others
Practice
of better conduct.
Märgänusäri
Gunas (35 qualities leading to noble life)
The
path of liberation means the full endeavors relating to the
attainment of Samyag Darshan, Samyag Jnän, Samyag Chäritra
and Tapas (austerities).
The
kind of life that proceeds towards that path; and all those things
that help us to lead such a life constitute the Märgänusäri
life.
Thirty-five
qualities of the Märgänusäri have been mentioned in
the scriptures. Here, we have classified them into four divisions.
11
duties to be carried out in life
8
faults to be discarded
8
virtues to be cultivated
8
endeavors to be carried out with caution
Eleven
Duties:
Lawful
earning in accordance with the law.
Proper
expenditure within the limits of one's income.
Proper
dress and accessories
Proper
marriage: There should be parity between the two and the partner
should belong to a good family (i.e. the members should be
spiritually minded and should carry out spiritual activities)
Proper
residence
Eating
food at proper time, when hungry, and only when previous food has
been digested
Food
should be healthy and non-provocative of passions.
Respecting
and taking care of the parents and the elders.
Taking
care of the dependents for which we are responsible.
Rendering
service to guests, monks, needy and destitute people who come to our
house
Rendering
services to the worthy i.e. the enlightened ones and the noble ones.
Eight
Faults:
Discarding
the habit of humiliating others. This tendency destroys tenderness
of the heart and binds with the low karmic bondage.
Discarding
despicable activities such as deceiving others, betraying trust and
gambling.
Controlling
the senses: We should exercise a control over them.
Conquering
the six inner enemies (passions): Desire (lust), Anger, Greed,
Pride, Arrogance and Attachment are the six inner enemies.
Discarding
prejudice
Pursuing
the three Purushärtha, (endeavors) Dharma, Artha and Käm
(religion, possession and sensory pleasures) in such a way that does
not harm one another. We should not put forth endeavors to achieve
anyone of these objectives, namely, Dharma, Artha and Käm in
such a way that the undue pursuit of one causes harm to the others.
Discarding
a place where calamities occur.
Discarding
the place and time, which are adverse to us. You should not move
about in improper places at improper times.
Eight
Virtues
The
fear of sins. We should always fear sin. In spite of this even if we
commit a sin, we should think, "What will happen to my soul on
account of this?" If this fear were present, we would try not
to do the same again.
A
sense of shame: If we were ashamed of committing an ignoble action,
we would not commit it as much as possible. In this manner, a sense
of shame and a sense of propriety will prevent us from treading on
the path of evil. In the same manner, though we do not have the
intention of performing a noble action, we would perform it out of
the fear that it will be shameful not to perform it.
A
pleasant and serene temperament: We should keep our temperament,
heart, voice and appearance, gentle and serene.
Popularity:
We should attain popularity by acquiring the virtues mentioned above
and by practicing noble principles.
Farsightedness:
Before placing a step in any direction, we should visualize the
future consequences of our action otherwise; we will have to regret
our action.
Acting
according to our abilities and limitations.
Acquiring
a special and appropriate knowledge: We must always think carefully
and distinguish between the right and the wrong; the proper and the
improper action; advantages and disadvantages etc.
Appreciating
the virtues. We must always have an eye for virtues both in our life
and in the life of others. Instead of looking for the defects in
others, we must keep looking only for virtues in others.
Eight
Endeavors:
Gratitude:
We should not forget even the slightest benefaction that has been
conferred upon us by Gods, spiritual heads, parents and others.
Remembering the benefactors, we must always try to be grateful to
them and to do some good turns to them according to our ability.
Benevolence:
Even if others do not help us, we must always help others without
any selfish interest
Kindness:
We should keep our heart kind and tender and help others by means of
action, word and wealth according to our abilities.
Associating
with virtuous people
Listening
to spiritual discourses: On account of this, we will attain right
knowledge and inspiration to improve our life.
The
eight qualities of the intellect: In order to listen to spiritual
discourses properly and to benefit from them, we must develop the
habit of pursuing the eight qualities of the intellect:
Desire
to listen to spiritual discourses
Listening
to a discourse with concentration
Comprehending
what is heard in the discourse
Recording
clearly in the mind what has been comprehended
Thinking
logically about what has been heard and the examples related to it
Thinking
and coming to a conclusion without any doubts
Deciding
upon the elements (Tattvas)
After
deciding upon an idea formulating a doctrine determining its true
meaning, and its essence. (Tattva Jnän)
Fearing
social censure
Helping
those in distress
Gratitude
Respecting
others and not disturbing their prayers and other spiritual
activities
Discarding
defamation
Praising
patience in adversity
Humbleness
in prosperity
Speaking
sweetly and agreeably
Abiding
by one's word
Overcoming
impediments
Planned
expenditure
Insistence
on doing noble things
Discarding
improper actions
Discarding
such evils as excessive sleep, sensual delights, passions and
scandal mongering
Caring
for propriety etc. If we keep admiring such virtues, you will
acquire them.
Samyaktva
(Right Perception):
After
entering the last Pudgal Parävartan, it takes the Jiv about a
half Pudgal Parävartan Käl before he develops the right
belief. It is extremely difficult to develop the right belief.
Samyaktva or Samyag-drashti means having faith in the path of
liberation as indicated by the Tirthankars. This denotes the faith in
the words of, Äpta (the Jin), Ägam (the scriptures), and
Tattvas (the fundamentals). The right faith is also defined as faith
in the right Deva, the right guru, and the right Dharma.
Due
to the presence of Darshan-Mohaniya-Karma, (faith deluding Karma) one
does not have the absolute true belief. The person who has Samyaktva
has suppressed or eradicated the Darshan Mohaniya (Faith deluding)
Karmas. They are of three types:
-
|
Mithyätva
Mohaniya or false belief
|
Because of this
Karma, Jivs do not have faith in the Tattvas expounded by the
omniscient
|
|
Mishra Mohaniya
|
That makes a man
indifferent to true as well as false beliefs
|
|
Samyaktva
Mohaniya
|
There is faith
in the right beliefs but that does not stay uninterrupted. In
addition, the Samyag-drashti has suppressed or eradicated four
Anantänubandhi (long lasting) Kashäya (anger, ego,
deceit and greed).
|
There
are seven types of beliefs ranging from a Mithyätva (completely
false belief) to Samyaktva (completely true belief,) as follows
|
False Belief
(Mithyätva)
|
This is the
soul’s original and beginning less state of deluded
world-view. At this stage, the soul is in a spiritual slumber,
unaware of its own bondage.
|
|
Säsvädana-Samyaktva
|
Means momentary
taste of the true belief. This is a feeling of the true belief,
lasting only for a few moments, which soon gives place to the
false belief. This stage has the unusual role of being a pit stop
for the soul on its way down from the stage at which it had
achieved its first taste of enlightened world-view. It is
therefore called the stage of passing taste or lingering
enlightened world-view; the soul has lost the immediate experience
of enlightened but retains an aftertaste.
|
|
Mishra-Mithyätva
|
In this stage,
there is a transition of the soul from the stage of deluded world
view to that of enlightened world-view. It is a combination of
deluded and enlightened world view.
|
|
Kshäyopashamika
Samyaktva
|
True insight
achieved by the destruction-cum-suppression of Darshan Mohaniya
karmas
|
|
Aupshamika
Samyaktva
|
True belief is
produced by the suppression of the Karma, which causes disturbance
of belief.
|
|
Vedak Samyaktva
|
The state
experienced a few moments prior to achieving the Kshäyik
Samyaktva.
|
|
Kshäyik
Samyaktva
|
True belief
produced by absolute eradication of the Darshan-Mohaniya-Karma.
This is the best Samyaktva, and it lasts forever.
|
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67
Qualities of a Person having Samyaktva:
Four Shraddhä
(Faith)
Faith
and study of Nav Tattvas
Unconditional
respect for the Jin, true knowledge and knowledgeable people.
Avoiding
the contacts with the people with wrong beliefs.
Discontinuing
the company of the people with wrong beliefs.
Three Lingas
(Indications):
Desire
to listen to the preaching of non-possessiveness and non-aversion.
Strong
faith in the path of non-possessiveness and non-aversion.
Respect
for and servicing to Tirthankars and right guru.
Ten Vinay
(Humility/Respects): Respect to ten great ones:
Three Shuddhatä
(Purity):
Purity
of 1.Mind, 2.Speech and, 3.Body (or purity of opinion about Jin,
Jin’s preaching and Jain Sangha).
Avoiding five
Dushana (Perversions):
Doubt
in the path shown by the Tirthankars
Wrong
expectations
Doubts
about the fruits of practicing the religion
Praising
people with wrong beliefs
Having
company of the people with wrong belief.
Eight Prabhävanä
(Esteem):
Experts
(Jnäni) in Jainism
Recites
religious stories
Debaters
to prove truthfulness of Jainism
Those
who use astrology for promoting Jainism
Those
who practice religious asceticism
Those
who are learned and use the knowledge for the benefits of Jainism
Those
who use special gifts (Labdhi) to prove the validity of Jainism
Those
who write poetry (literature) about Jainism.
Five Bhushan (Good
characteristics):
Firm
belief in Jainism cannot be disturbed
Does
work to promote Jainism, gives donation, performs austerities
Stays
in the practice of Jainism to achieve liberation
Spiritual
affection to the Jin and his preaching
Providing
services to Sädhus, Sädhvis, Shrävaks and Shrävikäs,
and for temple, canonical books and Sangha.
Five Lakshana
(Qualities):
Tranquility
(Shama, Upasham): suppressing of the Kashäya (passions - anger,
ego, deceit and greed),
Spiritual
craving (Samvega) - desire for Moksha,
Disaffection
(Nirved) towards the worldly attachments and their miseries
Compassion
(Anukampä) - desire to eliminate suffering of those in misery
Faith
(Ästikya): Faith in right god, right guru and right Dharma.
Six Jayanä
(Carefulness):
Has
wholesome inclination to right spiritual people
Pays
respect to spiritual people
Talks
about Jainism
Attempts
to know more about Jainism
Donates
for the right purpose and to the right people
Provides
religious service.
Six Ägär
(Relaxation):
To
relax in the practice of Jainism when forced by
Government
Jain
community
Natural
calamities like draught
Parents
and teachers
Heavenly
beings
Undue
forces like rape, etc.
Six Bhävanä
(Views):
Right
belief is the root of the religion
Right
belief is the door to the liberation
Right
belief is the basis of the religion
Right
belief is the support for realizing the right qualities of the souls
Right
belief is the container for the religion
Right
belief is the treasure house for practicing the right conduct.
Six Sthänaks
(Bases):
Soul
exists
It
is eternal
It
is the doer of Karma
It
bears the consequences
There
is liberation (Moksha)
There
is a way to attain the liberation.
Eight qualities
indicative of Samyaktva:
Devotion
(Bhakti) - devotion to Jin and right guru.
Remorse
(Nindä). Remorse felt by a devotee for committing any act under
the influence of passion, hate or delusion for the sake of the
spouse, children, other relatives or friends.
Repentance
(Garhä). Repentance expressed in the form of Älochanä
made in the presence of a right guru for faults committed under the
influence of passion, hate and delusion.
Loving
(Vätsalya): Kindness to all living beings.
Freedom
from fear: Strong determination to follow the path of righteousness
without any fear.
Unswerving
conviction (Amoodhadrishti): Disapproval of the wrong formalities
and rituals.
Edification
(Upagooihana, Upabrmhana): The removal of any reproach leveled at
any Jain by others.
Visitation
of the Tirths (Tirth Sevä). The term Tirth is to be understood
as the places of birth, consecration, enlightenment, and Nirvän
of the Jinas or a temple or the fourfold Jain Sangha.
After
having developed the right belief, the Shrävak is ready to take
some or all of the 12 vows of the householder. |