REVISED ABC OF JAINISM Compilation based on the preaching of Munishri Kshamasagarji By S.L.

JAIN ISBN : 81-7628-0003 Cooperation in Publication: Maitree Samooh Edition : Second, April 15,2003 Available at : 1. Gift Garments Madhoganj, VIDISHA (M.P.) Ph : (07592) 232295, 237356 2. Shri P.L. Benara 1/205/IV, Professor Colony Hari Parvat, AGRA (U.P.) Ph : (0562) 2151127 3. Shri Raj Pramod Shah 2600, Nagorion-ks Chowk Ghee- Walon- Ka- Rasta Johari Bazar, JAIPUR (Raj.) Ph : (0141) 2566098, 5069549 4. Shri S.L. Jain E-2/161, Arera Colony BHOPAL (M.P.) Ph : (0755)5293654 E-mail : [email protected] Printed at : Jaipur Printers P. Ltd. M.I. Road Jaipur-302001, India

BLESSINGS Jainism is a religion which gives us inspiration and advice for a better lifestyle. It is a religion which shows the path of purity and peace to all. The principles of Jains religion help us in understanding all facets of our life and to make proper use of the available opportunities for further enlightenment. For the benefit of English medium students, in accordance with my feelings, ABC of Jainism was compiled by Shri S.L. Jain. The text of this book is revised to meet the requirement of students. I feet that revised edition may be even more useful. The efforts made in complication of this revised edition would be fully rewarded if the students take full advantage of this work and learn the art of better living. My blessing to the writer and all those who get benefit from it. Muni Kshamasagar PREFACE Jainism is a very simple and practical religion. Jaina religion gives us scientific and rational solutions for out life problems; by which we could improver our life style. Principles of Jaina religion are universal and eternal. Jainism shows us the path of purity and peace. For easy understanding of these principals, ABC of Jainism was compiled in the year 1998 is appreciated by English medium students both in India and abroad. Reverend Munishri has been explaining the fundamentals of Jainism on the basis of this book to the students during his stay at various place. During his discourses, Munishri felt the necessity of adding some matter to make it more useful. Accordingly, the text of the book is now completely revised under his guidance. I trust that the revised edition would now be more useful for students desirous o know the basic fundamentals of Jainism. Munishri has devoted several hours in giving final shape to this revised edition. This reflects his deep concern and compassion towards new generation. On my persistent requests, Munishri has very kindly agreed to give his Blessings to this revised edition. I am extremely grateful to him for this kindness. I cam only pray that I shall continue to get his blessings in future as well. In compilation of this edition, I have taken help form several books both in Hindi and English. I am grateful to all authors and their publishers. I expect all students, to take full advantage of this book and inform me of their vish so that this book could be further made more useful. I am thankful to the Maitree Samooh for cooperation. I am also thankful to Jaipur Printers Pvt. Ltd., Jaipur for graceful printing MAHAVEER JAYANTI 15 th April, 2003 S.L. JAIN

CONTENTS Blessings Preface Chapters 1. Namokar Mantra Jaina Concept Of Prayer 2. Tirthankaras- Preachers Of Religious Order 3. Path Of Purity And Peace 4. Jain Concept Of Karma 5. Jaina Ethical Code 6. Jaina Concept Of God And Universe 7. Method Of Expression In Jainism 8. Jain Concept Of Meditation 9. Tirthankar Rishavdeva And Mahavir 10. Bhagvan Mahavir 11. My-Musing- Meri Bhavana

CHAPTER 1 NAMOKAR MANTRA JAINA CONCEPT OF PRAYER

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Namo Arihantanam Namo Sidhhanam Namo Ayariyanam Namo Uvariyanam Namo loe Savva Sahunam
Question: What is Namokar Mantra? Answer: Namokar Mantra is a prayer of virtues. By reciting Namokar Mantra, we worship Arihant, Siddha, Acharya, Upadhyaya and Sadhu. They are known as Panch Parmesthi. Question: what should be our feelings whiule reciting Namokar Mantra? Answer: while reciting Namokar Mantra our wish should be to attain their virtues. Continuous reflection of Namokar Mantra inspires and reminds us to achieve those virtues. Question: Who are Arihantas ? Answer: Arihantas are perfect souls with body having infinite cognition, knowledge, bliss and power. Question: who are Siddhas? Answer: Siddhas are perfect bodiless souls, free from all karmic bondage. Although Siddhas are spiritually higher than Arihantas, we pray Arihantas first because they preach the religious order for wellbeing of all. Both Arihantas and Siddhas are known as Jinas Question: Who is an Acharya? Answer: An Acharya is a head monk of the group of monks. Question: Who is Upadhyaya? Answer: An Upadhyaya is a teacher monk of the group of monks. Question: Who is Sadhu?

Answer: A Sadhu is a monk. He is possession-less and devoted to selfenlightenment. Namokar Mantra is a unique prayer. Panch-Parmesthi are the ideals for us to follow. By reciting the Namokar Mantrs, we gain purity and peace.

CHAPTER 2 TIRTHANKARAS PREACHERS OF THE RELIGIOUS ORDER Question: who are Tirthankaras? Answer: Tirthankaras are those who have special capability to preach the religious order or the path of salvation. Question: Do Tirthankaras every time preach a new religious order? Answer: No; The path of salvation remains unaltered over the time. This path of salvation is preached by the Tirthankaras form time to time. Question: How does one attain the rare status of Tirthankara? Answer: As a result of continuous musing with right-faith for the welfare of all in the previous lives, a soul attains the rare status of Tirthankara. Question: What are the special celebrations of a Tirthankara? Answer: Tirthankaras have five celebrations in their lives. Such celebration is known as Panch Kalayanka. These are 1. Celebration Conception.

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2. Celebration of Birth.

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3. Celebration of attaining monkhood.

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4. Celebration of attaining perfect knowledge.

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5. Celebration of attaining salvation

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Question: How do the Tirthankaras preach? Answer: After attaining perfect knowledge, Tirthankaras deliver sermons for the wellbeing of all. The pavilion for delivering the sermon is called Samavasaran. In the pavilion everyone gets equal opportunity to listen the preaching. The pavilion provides shelter for all.

Question : What are the Preaching of the Tirthankaras? Answer : Tirthankaras Preach about the nature of soul and universal love, compassion & harmony. Question : How do we differentiate between idols of Tirthankaras? Answer : Each Tirthankaras has an emblems. Therefore each idol can be easily identified by this emblem. Question : How do we decide an emblem? Answer : The emblem is decided on the basis of the mark on the thumb of the right foot of the Tirthankara.

CHAPTER 3 PATH OF PURITY AN PEACE Question : what is the path of purity and peace? Answer : in Jainism, Right Faith, Right Knowledge and Right Conduct together constitute the path of purity and Peace. Question : What is the concept of Right faith? Answer : Right Faith is the belief in true nature of the seven Realities as they are. Right Faith consists in having belief in pure & perfect soul, passionless preceptors and compassionate religion. Seven Realities are: 1. Jiva- living being (soul) 2. Ajiva- non-living substance (Non Soul); 3. Ashrava- inflow of karmic matter into soul; 4. Bandh- bondage of karmic matter with the soul; 5. Samvara- stop0page of inflow of karmic matter into the soul; 6. Nirjara- Gradual removal of karmic matter from the soul; 7. Moksh- Attainment of perfect freedom from karmic matter. Question : What is the concept of Right Knowledge Answer : To know the real nature of ones soul is the Right Knowledge. Right Knowledge shall be free from doubt, perversity and indefiniteness. Right Knowledge reveals the nature of things exactly as they are and with certainty. Knowledge is considered prefect when it does not suffer from any wrong belief because wrong belief perverts both the understanding and attitude. Although both Right Faith and Right Knowledge occur simultaneously as a lamp and its light but Right Knowledge is the effect and right Faith is its cause. We gain Right Knowledge by studying the preaching of Tirthankaras. Question : What is the concept of Right Conduct? Answer : To remain fully and firmly engrossed in the nature of ones soul is the Right Conduct. Withdrawal from the immoral conduct and devoting to the moral conduct is also the Right Conduct. Conduct becomes perfect only when it is in tune with Right Faith and Right Knowledge. Right Conduct includes the rule of discipline, which (i) restrains all movement of mind, speech and body; (ii) weakens and destroys all

passionate activities and (iii) leads ot purity and peace. Right Conduct is practiced in two ways Partial and Complete. House-holders practice the Partial Right Conduct and monks Complete Right Conduct as is described in the chapter of Jaina Ethical Code of Conduct

CHAPTER 4 JAINA CONCEPT OF KARMA Question : What is Karma Answer : Karma means action, deed or work. According to Jainism, Karmas are of three types- Bhava Karma, Dravya Karma and No Karma. Bhava Karmas are our thoughts and emotions. Dravya Karmas are in the form of matter. These are inert and life-less. These are very find and subtle particles and can not be seen even with the most sensit6ive microscope, having maximum magnifying capacity. Every phenomenon of life is the manifestation of karmic matter and its fruition. Soul enjoys the fruition of karmas through the physical body; therefore the physical body is known as No Karma. The law of karma is not the doctrine of fatalism. It is the moral law of causation with shows that the soul is the master of its fortunes of misfortunes. Vibrations in the soul occur as a result of auspicious and inauspicious activities. When the soul tries to do any thing, the surrounding particles of matter instantly cling to it just as particles of dust stick to the oily body. Our thoughts and emotions at that particular moment decide the strength and durability of the bonded karma particles. Like water in the milk, these karmic particles get completely assimilated with the soul These assimilated karmas with the soul remain throughout the life as well as in its migration from one body to another through the process of birth & death just like prints or impressions These assimilated karmas in the soul produce in the soul certain conditions, just as a pill of medicine, which when introduced into the body produces therein many-flod effects. The assimilation of karmas with the soul results in obscuring the innate qualities of the soul just like sun light is obscured by thick clouds or blinding dust. Fruition of assimilated karmas result in meritorious or de-meritorious thoughts and emotions in our life. Thoughts and emotions cause inflow of karmic particles. Therefore, the cycle of assimilation and fruition of karmas continue. According to Jainism mundane souls in association with karmas exist from time eternal. Jains religion preaches to stop the influx and to gradually remove the karmas from the soul and finally attain purity and peace.

Question : What are the main kinds of Karmas ? Answer : These are mainly of following eight kinds: 1. Knowledge Obscuring Karma It obscures the Right Knowledge of the soul and thereby is a cause for different degree of knowledge. 2. Perception Obscuring Karmas It obscures perception of the soul 3. Feeling Karma It causes pleasure and pain to the soul. 4. Deluding Karma It distorts the right attitude of soul in respect of faith & conduct and it is the cause of misconception and passions. 5. Age Karma It determines the duration of life of a living being. 6. Body Making Karma It determines every thing which is associated with the personality; e.g. kind of body, senses, health etc. 7. Family determining karma It determines nationality, cast, family social status etc. 8. Obstructive Karma It obstructs all activities when there is a desire to do; e.g. charity, amusement working energy etc. Question : How can we conquer Karmas ? Answer : Jainism clearly asserts that the attainment of the freedom of the soul from the karmas entirely depends of ones own proper efforts and not on the favours of Almighty i.e. God, Divine beings etc. According to Jainism, first and foremost effort should be to follow the path of purity and peace i.e. Right Faith, Right Knowledge and Right Conduct. Further, one needs to remain peaceful at the time of fruition of Karmas. We should not get excited or get depressed at the time of fruition of favorable (auspicious) or unfavourable (inauspicious) Karmas. This would lead us to avoid bondage of new Karmas and dissociate pre-bonded Karmas. In addition, we need to follow the ethical code of conduct. Question : How can we get benefit by knowing Karma Philosophy ? Answer : By knowing the principles of Karma, one can remain careful at the time of fruition by keeping equanimity and contentment. This would result in stoppage of influx and bondage of the new karmas and reduction in the duration and intensity of the bonded karmas. We can thereby have a good future. Knowledge of Karma philosophy lies in providing a rational and satisfactory explanation of the phenomenon of birth and death, happiness & misery, inequalities in personalities and

existence of different species of living beings. In conclusion, it could be said that present good deeds result in good future.

CHAPTER 5 JAINA ETHICAL CODE Question : what is the Jaina Ethical Code. Answer : Jaina ethical code consists of the practice of Ahinsa, Satya, Achourya, Brahmcharya and Aparigrah. This is divided into two categories- those prescribed for the house-holders and those prescribed for the monks. House- holders follow this code partially and monks completely. Question : What is the concept of Ahinsa ? Answer : Ahinsa means non-violence or non-injury. For non-violence, we should have practice of compassion in every action. We should avoid thought of killing or hurting. We should be trust-full with our family & friends. We should be respectful toward our parents and should listen and follow their good advice. Bad feelings and thoughts are also violence and therefore we should avoid them. Similarly, avoid the habit of smoking, drinking, eating non-vegetarian food, gambling, committing crime etc. As these are all parts of violence. Question : What is the Concept of Satya ? Answer : Satya means speaking the truth to avoid falsehood. Our speech should be pleasant to others. Before speaking, our intention should not be to hurt others. We should not use hurting, harsh or impolite words. We should avoid falsehood, revealing secrets and deformities of others, backbiting, making false documents and committing breach of trust. Question : What is the concept of Achourya ? Answer : Achourya means non-theft. To take anything, which is not given or does not belong to us is theft. To grab or to give others deposits, left over or forgotten wealth of others are forms of theft. To give instructions for making theft, receiving the stolen property, blank marketing and smuggling, adulteration, keeping false measurements and weights are all included in the theft. In the family also, if we use anything belonging to other family members without their consent, should also be

avoided. By chance if we happen to use money etc. of other family members without their consent, it needs to be brought in their knowledge at the earliest with necessary explanation seeking pardon. Question : What is the concept of Brahmcharya ? Answer : Brahmacharya means chastity or celibacy Practice of chastity can be attained by purity of relations. We should treat our elders equal to our father or mother, of our equal age as our brother or sister and younger ones as our son or daughter. We should avoid vulgarity. Question : what is the concept of Aparigrah ? Answer : Aparigrah is the practice of contentment. We should not collect unnecessary things. For example, we should not make unnecessary collection of garments etc. in several hundred pieces for use. We should not have greed and feel jealous by other prosperity. If we happen to earn more than our limits, we should use the excess amount for charity like distribution of medicines, spread of knowledge, in making provisions for saving life in danger and in feeding hungry & poor. Question : What is the ethical code for a house holder ? Answer : Six daily activities for a house-holder are: 1. Worship of Jaina; 2. Worship of preceptors; 3. study of religious scriptures; 4. practice of self-control; 5. practice of austerities; and 6. charity a religious house holder should have following eight principal attributes: 1. Not to use alcoholic drinks; 2. not eat non-vegetarian food 3. not to use honey; 4. not eat after sun-set; 5. not eat five types of glomerule (clustered flower head) fig fruits; 6. to be compassionate towards all living beings; 7. to drink filtered water and 8. to have reverence towards five supreme souls. Jains house-holders are expected in their daily life observance of the following five vows; 1. Practice of non-violence; 2. Practice of speaking truth; 3. Practice of non-theft; 4. Practice of celibacy;

5. Practice of contentment; Question : What is the Jaina Ethical code for monk ? Answer : Monks remain free from all types of the objective violence (Dravya Hinsa) as they do not hurt or kill any living being. They are free from passionate feelings and therefore they are immune from the subjective violence (Bhava Hinsa). They do not tell lie (falsehood). They do not accept anything if not offered to them. They follow complete chastity or celibacy and remain engrossed in the nature of pure soul. Monks remain free from internal and external possessions. They move carefully with compassion. They speak truth for the welfare of all, to the point and sweet. Monks accept meals with any infirmities, only for enhancement of their penance from a religious house-holder only. They pick up and place helping implements for sanitation, knowledge and self-restraint (Kamandalu, Shashtra and Pichhi) after careful examination. They discharge carefully excreta, urine, cough etc. on clean spot free from insects. Monks do not feel attachment or aversion in liking and disliking taste, colour, smell, touch and sound to attain the status of the victor of five senses. Monks practice religious meditation, recite prayer of all Tirthankaras and also any one Tirthankar. They always remain engaged in renunciation, in performing selfintrospection and give up attachment with the body. They do not take bath, do not brush their teeth and do not use any cloth to cover their bodies. They take short sleep on the ground, wooden planks, mates etc. Monks take their food from their palms in the standing posture only once in a day. They pull out their hairs of the head and the face. Monks perform penance of twelve kinds observe ten kinds of Dharma and always try to follow three religious jewels. Question : What is the value of the Jaina ethical code ? Answer : The Jaina ethical code is of great social value because the practice of this code is intended to have good social order and equality in society through proper distribution of wealth.

CHAPTER 6 JAINA CONCEPT OF GOD AND UNIVERSE Question : What is the Jaina Concept of God and universe ? Answer : In Jainism all liberated soul are considered as God. God possesses present past and future unique knowledge of universe. But the god does not play any role in design and operation of the universe. Jainas do not believe in the Supreme Being responsible for creating designing or operating this universe. Question : What is the concept of universe in Jainism ? Answer : According to Jainism, universe has no beginning and no end. The universe consists of two types of substances- living and non living. Both type of substances have always existed and would continue to exist eternally in the universe. Question : What are living beings ? Answer : Living beings are those who are sentient and have the capacity of perception and knowledge. Living beings are of two kinds; namely worldly and liberated. The worldly living beings have their bodies, sense orans and power of reparation. They undergo birth and death and feel pleasure and pain. Liberated souls are the pure souls, free from pleasure and pain, birth and death and all other mundane impurities. Question : What are non-living substances ? Answer : Non-living substances are non-sentient. There are five kinds of non-living substances : 1. Matter : possessing colour, taste, smell and touch. 2. Medium of Motion : an immaterial substance, which assists in movement of living beings and matter just like water helping the fish in its movement. 3. Medium of Rest : an immaterial substance, which assists living beings and matter in the state of rest just like a shadow of tree for a traveler to take rest. 4. Space : an immaterial substance, which accommodates all livings beings and non living substances.

5. Time : an immaterial substance, which helps in maintaining and measuring all the changes. Question : What is the logical explanation for various activities and changes happening in the universe ? Answer : According to Jainism, it is the nature of all substances to undergo the process of creation, destruction and maintaining its intrinsic nature. A living beings undergoes continuous transformation, always staying in the state of living being. A matter always stays in the state of matter. A matter is never transformed into a living being and a living being never into a matter. The presence of a particular nature in a substance suited to a particular change is an essential factor for that change to happen in that substance. For example, a substance can be burnt only if it has the ability to be burnt; otherwise not. After burning, it transforms into ash from but it continues to remain a matter. It is like energy that can not be created or destroyed but could be changed in different forms.

CHAPTER 7 METHOD OF EXPERESSION IN JAINISM Question : What are the methods of expression in Jainism ? Answer : The effective method of expression in Jainism is through Anekant and Svadvad. Question : What is the concept of Anekant in Jainism / Answer : The word Anekant consists of two words Anek and Ant. Anek means many and Ant means attributes. The word Anekant means that each entity has many attributes. In other words, appreciation of many-fold attributes of an entity is Anekant. For example, a person is a father, son, brother etc. at the same time in fact reality is many-fold in nature. Question : What Svadvad ? Answer : Svadvad consists of two word- Syad meaning from point of view or in relation to and Vad meaning description. Thus Svadvad means a process of relative description. Svadvad means a process of relative description. As Svadvad explores one part of the truth from one point of view of view and therefore it allows the scope of accepting the other part of the truth from another point of view. For example all our family relations are relative i.e. father, mother, son etc. No single word can convey all the attributes of a thing at one time. If a thing is described in words, it would be at the most a partial description and not in its entirety. Thus the concept of Svadvad builds our patience to appreciate different view points of reality. Anekant is concerned with the different but opposite attributes whereas Svadvad is a process of expression/ description of differing view points. Question : How are Anekant and Svadvad effective methods in life ? Answer : Anekant and Svadvad aims to unite, coordinate, harmonize and synthesize the individual view points in the predictable whole. These methods are applicable at all levels individual, racial, sectarian, national and international for resolving the conflicts and contradictions of individuals as well as masses. Everyone wants peace, happiness and freedom but each one has differing attitudes and approach towards life. Inspite of such differences. When we think that we are only right or we alone are true, then only conflict arises. The logic of our being true or right gives rise to false

pride, enmity, sarcasm etc. According to Jainism, our understanding of truth is dependent on capability of our attitude and approach. Knowledge through sense organs is incomplete and short. Under these circumstances, how can be claim that we alone know the truth and the path followed by us is only right ?. the solution of these differing attitudes and thinking lies in the application of Anekant and Svadvad. We should apply these in our families. To have different opinions in a family is quite common. Foe example, if any one member of the family takes the help of Anekant and Svadvad and says to other member as to what he thinks and that he feels that he is right but it is possible that thinking of other family members may also be right and as such we should re-consider our approach on the subject. This is the effective method of resolving differences.

CHAPTER 8 JAINA CONCEPT OF MEDITATION Question : what is the Jaina concept of meditation ? Answer : in Jainism, meditation means concentration of mind on a particular object. When the mind concentrates on a moral or a religious object, it is known as a religious mediation and when the mind concentrates on mundane object(s), it is called immoral concentration. Question : What are the types of immoral concentration ? Answer : immoral concentration is of two types evil concentration and wicked concentration. In the adverse circumstances, we remain continuously worried to get rid off those circumstances. In the absence of mundane pleasure objects, we remain continuously worried to get them. When we suffer with any disease or body pain, we suffer with any disease or body pain, we remain continuously worried to get rid off the same. We also remain worried for getting future mundane pleasures. All these type of continuous worries and feelings of sadness are termed as evil concentration. To enjoy and remain continuously engaged in the planning of violent activities falsehood, theft and collection of objects of mundane pleasures etc. all these are termed as wicked concentration. Question : How do we remain engaged in moral or religious meditation ? Answer : Religious meditation is a practice of equanimity in pleasure and pain. Religious concentration consists of repeated reflection on nature of the world, the physical body and mundane pleasures. In addition, one concentrates on the virtues of Panch Parameshthi by continuous recitation of Namokar Mantra. Twelve type of repeated reflections are helpful in religious meditation. Repeated reflections make a deep impact on our mind like the qualitative change occurring in water on its repeated heating and cooling. These repeated reflections make qualitative changes in our conscious state. Our behavior starts changing. As a matter of fact these reflections are the right kind of experiments of our thought energy. These are capable of reducing the perplexity of our thinking and to provide the right direction to our thought process. These are the best techniques of thought

refinement. These result in removal of our perverse thinking, reduction of our delusion and to get natural feelings of renunciation. Twelve repeated reflections are : 1. Anitya Anupreksha : All alliance relations and alliance modifications in this world are transitory. To have repeated reflection of this is Anitya Anupreksha. 2. Asharam Anupreksha : No Mantra, Tantra or medicine can save us from death. Even the heavenly beings, who are said to be immortal, have to die on completion of their life span. If any thing can save us from the pain or birth and death, it is only the Vitrag Dharm. This is the only shelter; nothing else is the shelter in this world. 3. Sansar Anupreksha; As a result of fruition of the bonded karmas mundane soul takes different life forms at different times like an actor. After being a father, the same soul in future becomes its brother, son or grandson. Similarly after becoming mother, it becomes its sister, wife or daughter. After becoming master, it becomes its servant or vice versa. Like this, the wandering soul does not attain peace anywhere in this world. To have repeated reflection on the nature of this world is Sansar Anupreksha. 4. Aekatva Anupreksha : I born alone; I die alone: I bond karmas alone and enjoy their fruition alone. No relation can reduce or remove pain of birth, old age and death. Only religion is my help and it continues to remain with me in my transmigration also. To have repeated reflection in this manner is Aekatva Anupreksha. 5. Anyatva Anupreksha : To have repeated reflection about the soul being separate form the body and all other substances is Anytva Anupreksha. 6. Ashuchitva Anupreksha : The body is very impure by its nature. It is not possible to remove its impurity by taking bath or using fragrant substances. The soul existing within the body can attain purity by having Right Faith, Right Knowledge and Right Conduct. To have repeated reflection in this manner is Ashichitva Anupraksha. 7. Ashrava Anupraksha : Influx of Karmas is a cause for suffering in this life as well as in future lives. This influx is devastating like flood in a mighty river. The influx is always due to attachment, aversion and delusion, by which the soul always suffers in the form or killing, hurting, defamation etc. to have repeated reflection on the adverse effects of the influx of karmas in Ashrava Anupreksha. 8. Sanver Anupreksha : By plugging the leakage of a boat, a traveler reaches safely its destination; likewise a soul can attain its goal of salvation by stopping the influx and bondage

of karmas. To have repeated reflection in this manner on the good aspects of stoppage of influx is Sanver Anupreksha. 9. Nirjara Anupreksh : Dis-sociation of bonded karmas is Nirjara. Nirjara is of two types (i) Dissociation of karmas at the appropriate time of their fruition is known as Savipak Nirjara. This continues to take place all the time by all living beings in all the four life-forms. (ii) Dissociation of bonded karmas before their time of fruition through penance is known as Avipak Nirjara. Savipak Nirjara is not at all helpful for emacipation of soul. Only Avipak Nirjara is helpful. To have repeated reflection on the merits and de-merits of Nirjara is Nirjara Anupreksha. 10. Lok Anupreksh : To have repeated reflection by examining the nature of universe and six substances existing the universe is Lok Aupreksha. 11. Bodhi-Durlav Anupreksha : To have repeated reflection that attainment of omniscience is the rarest of the rare achievement is Bodhi-Durlav Anupreksha. 12. Dharm anupreksha. Right Faith, Right knowledge, Right conduct Penance etc. all together constitute the religion. Religion leads us to attain spiritual Bliss. To have repeated reflection in this manner is Dharm Anupreksha.

CHAPTER 9 TIRTHANKAR RISHAVDEVA AND MAHAVIR This is the idol of the first Jain Tirthankar Rishavdeva and last Tirthankar Bhagwan Mahavir. Rishavdeva was born in Ayodhya. His father was king Nabhiraya and mother Marudevi. He was first to teach with harmless methods the art of agriculture, trade & industry, study of different kinds of are, science & technology. Therefore he is known as Prajapati (Lord of all persons). After performing penance, he got salvation from mount Kailash. Our country is known as Bharat Varsh after his son Chakravarti Bharat. Attractive and magnificent idol of his second son Bahubali at Shravanbelogla is world famous in the name of Gomateshwar Bahubali. Bhagwan Mahavir was born in Kundgram. His father was king Siddharth and mother Trishla. He was not married. He performed penance after giving up the majestic grandeur; he attained self- knowledge and preached for welfare of all. He attained salvation form Pavapuri. We celebrate his salvation in the forma of Dipavali festival. there is evidence to show that so far back as the first century B.C. there were people who were worshipping Rishabhadeva, the first Tirthankara. There is no doubt that Jainism prevailed even before Vardhmana or Parsvanath. The Yajurveda mentions the names of three Tirthankars Rishabha, Ajitnath and Aristanemi. The Bhagavata Puran endorses the view that Rishabha was the founder of Jainism.

CHAPTER 10 BHAGWAN MAHAVIR The birth name of Bhagwam Mahavir was Vardhman. The name of his father was king Siddharth. Mothers name was Queen Trishla Devi. He was born in Kundgram of Veshali on Chetra Shukla 13 th. He was very lucky by birth. His heart was filled with wellbeing for all. Therefore he attained the status of a Tirthankar. When he was born, his birthday was celebrated by celestials. Bhagwan Mahavir was very attractive by birth. He used to speak very sweet. He used to by affectionate. Therefore everyone liked him. Bhagwan Mahavir was very intelligent in his childhood. He solved even difficult problems with ease. Once, his friends came to his palace to meet him. He was on the fourth floor. Friend inquired from his mother about him. Mother replied that he was upstairs. All friends reached the upper floors and asked his father about him. His father replied that he was downstairs, the friends were confused. At last, they could search Vardhman on the fourth floor and asked him about the different answers given by his parents. Vardhman counseled them that the parents have given the correct answers. The mother was on second floor and therefore, with respect to her he was upstairs. The father was on the sixty floor and therefore with respect to him he was downstairs. He said to his friends that the truth was always relative. Bhagwan Mahavir was very generous & moral from his childhood. He never hurt anyone. He always spoke truth. He never had any feelings off stealing. He never had any bad sexual feelings. He never collected un-necessary things with greed. Children! We should also try to become generous and kind. Bhagwan Mahavir was very pious from his childhood. Two monks-Sanjay and Vijay got the answer of their questions only by seeing him. Therefore, one of his name was Sanmati. Children! To have pious feelings with intelligence is called Sanmati. We must keep our feelings pure. Bhagwan Mahavir was very brave in his childhood. He conquered a mad elephant with his affectionate feelings. Therefore, he was also named as Veer. Children! To conquer the heart of all with affection is bravery.

Bhagwan Mahavir was quite fearless in his childhood. Once Sangam Deva come in the form of a snake. He started playing with the snake fearlessly. Therefore he was also named as Mahavir children! One who provides assurance of protection to all and does not frighten anyone is called Fearless or Audacious. One day Bhagwan Mahavir was filled with the feelings of renunciation. He refused to marry and left his palace because he wanted to acquire real happiness and wanted to show the path of purity & peace for all. He became a Digamber monk and left all the comforts of life, even cloths and all other objects of mundane pleasure. His renunciation was praised by all. Children! Those, who give up their all the comforts of life with strong spiritual inclination and with feelings to do good for all, are called Great. Bhagwan Mahavir performed difficult penance as monk. He was very firm and steady in his penance. Sthaanu Rudra caused lot of calamity to disturb him but he remained stable in his meditation. Therefore one of hes names was Ativir. Children! Not to deviate form ones real path and to forebear all difficulties in the path of purity & peace is the bravery. Bhagwan Mahavir continued his penance for twelve years. Like the purification of gold with the help of fire his soul became pure under the fire of meditational penance. He attained complete knowledge. He became omniscient. His soul became pure. He was called Arihant Bhagwan. Every body benefited form his preaching. In his religious assembly, all forms of living beings used to assemble. All human beings came. Celestials came. Dogs & cats used to sit in his religious assembly peacefully forgetting their intrinsic enmity. All living beings were able to understand the preaching of Bhagwan Mahavir. Children! Everyone can understand the language of love and compassion. Bhagwan Mahavir preached all for thirty years at different places. He attained salvation on the morning of Kartik Krishna 15th (Amavasya ) at Pawapur. The occasion was celebrated as the Dipavali festival. In the morning, we Jains warship Bhagwan Mahavir with sweets ( Nirvan Ladu ) and light lamps. Children! We should get inspiration from the life sketch of Bhagwan Mahavir and try to improve our own lives. Exercise : 1. Tell the birth name of Bhagwan Mahavir. 2. Remember the name of His parents. 3. Tell the five names of Bhagwan Mahavir. 4. Bhagwan Mahavir was very intelligent. Narrate the connected story of his life. 5. Narrate different events resulting in his five different names. 6. From which place did Bhagwan Mahavir attain salvation? 7. How the day of his salvation celebrated by Jains?

CHAPTER 11 MY MUSING MERI BHAVANA My god is one who has conquered all attachments, aversions, passions, anger etc., who knows the entire universe and has preached the path of salvation to the world. We may call him by the name of Buddha, Mahavir, Jin, Hari, Har, Brahma or call him by any other name. I pray that I may continue to be engrossed in reverence of such God who is beyond attachment- aversion, is Omniscient and preaches for the welfare of all other beings. Knowledgeable monks, having no desire to possess mundane pleasures, who keep equanimity towards all and remain busy in the welfare of self and others and perform difficult penance are capable of removing the pain of all souls. I pray to keep the company of monks. May my mind remain always engrossed in their reverence. I should always concentrate for acting according to their conduct. I must not desire to grab others wealth or possess other women. I should always enjoy the nectar of satisfaction. Such acts should always by my inspiration. I should not feel pride; should not show anger to any one and should not feel jealous with the success or well being of others. My behavior should be simple and true. I should render as much service to others in this life as possible. These are my only wishes. I seek to have friendly feelings towards all in this world. The flow of compassionate spring should always continue in my heart for those who are poor and needy. I should not have feelings of hatred of anguish toward those, who are cruel of uncivilized and are following the wrong path. I seek to have the feeling of equanimity of forgiveness towards them. I pray that this may become my inspiration. I seek to generate natural affectionate feelings towards virtuous persons. I should feel happy by rendering service to such persons to the extent possible. I should never be ungrateful to those who have helped me. I should not have any feeling of revolt or revenge towards any one. I should always aspire to acquire

virtues and I should not look towards the faults of others. I pray to have such feelings. I seek to continue to be on the true path even if I am abused or praised; get material benefits or not; survive for lakhs of years or die even today or I am frightened by some one or offered allurements. I should not feel proud in success nor have any remorse in failures. My heart should be so strong that I should remain firm and stable even under frightening mountains, rivers or forests. I should be able to bear calmly the demise of the affectionate ones or the company of undesirable ones. These are my wishes. All living beings of this world should remain happy. Not one should get perturbed form miseries. The entire world should always remain happy, devoid of enmity sin and pride. Every house should reverberate with religious rituals. Sinful activities should become difficult. All living beings should get success in their lives by improving their knowledge and the conduct. Such is my wish. There should not be any fear or calamity in this world. We should have rain at the right time. The rulers should reign with religious fervor. There should not be any spread of disease, epidemic, famine etc. All should continue to live peacefully. The most virtuous creed of non-violence should spread in the whole world so that all living beings are benefited. I have such a desire. All living beings of the world should have increased affectionate feelings and should not have sexual desires. No one should speak undesirable, harsh or unpleasant words. All should aspire to become Yugvir and should remain engaged in the upliftment of the country with true endeavor. I should be able to face with equanimity all sort of calamities or pains by considering the real pure nature of my soul. I have such a wish. Name Date of Birth Fathers Name Mothers Name Place of Birth Education Position held Present interest Address: E-2/161, Arera Colony : : : : : : : : Shanti Lal Jain 13th March, 1938 Chironji Lal Jain Smt. Sarswati Davi Jain Ambah, Dist. Morena (M.P.) B.Sc. Engg., M.Tech. Executive Director, M.P. Electricity Board Self Enlightenment Study of Jain Scriptures & service to the community

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