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,
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Jainism is a religion which gives us
inspiration and advice for a better life-style. 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
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
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 S.L.
JAIN
15 th April, 2003
Blessings
Preface
Chapters
CHAPTER 1
NAMOKAR MANTRA
.keks vfjgark.ka
.keks fl)k.ka
.keks vk;fj;k.ka
.keks moT>k;k.ka
.keks yks, lOo lkgw.ka
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
self-enlightenment.
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
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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
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:
Question : What is the
concept of Right Knowledge
Answer : To know the
real nature of one’s 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 one’s 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:
It obscures the Right Knowledge of the soul and thereby is
a cause for different degree of knowledge.
It obscures perception of the soul
It causes pleasure and pain to the soul.
It distorts the right attitude of soul in respect of faith
& conduct and it is the cause of misconception and passions.
It determines the duration of life of a living being.
It determines every thing which is associated with the
personality; e.g. kind of body, senses, health etc.
It determines nationality, cast, family social status etc.
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 one’s 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 other’s 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:
a religious
house holder should have following eight principal attributes:
Jains house-holders are expected in their daily life observance of the
following five vows;
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 self-introspection 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
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 :
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.
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 :
All alliance relations and alliance modifications in this
world are transitory. To have repeated reflection of this is Anitya 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.
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.
“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.
To have repeated reflection about the soul being separate
form the body and all other substances is Anytva 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.
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.
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.
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.
To have repeated reflection by examining the nature of
universe and six substances existing the universe is Lok Aupreksha.
To have repeated reflection that attainment of omniscience
is the rarest of the rare achievement is Bodhi-Durlav
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
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
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. Mother’s 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 one’s 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 :
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 other’s 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 :
Shanti Lal Jain
Date of Birth :
Father’s Name : Chironji Lal Jain
Mother’s Name : Smt. Sarswati Davi Jain
Place of Birth : Ambah, Dist. Morena (M.P.)
Education : B.Sc. Engg., M.Tech.
Position held : Executive Director, M.P. Electricity
Board
Books published : Self Enlightenment
Present interest : Study of Jain Scriptures & service
to the community
Address:
E-2/161, Arera Colony
Phone: (0755) 5293654
E-mail: sudjain@yahoo.com