Post on 03-Jul-2020
transcript
Jain Workshop #6Jain Center of Southern California
Buena Park (Los Angeles)
September 28, 29, and 30, 2018
Moderated by
Pravin K Shah
JAINA Education Committee
Organized by
Jain Center of Southern California (JCSC)
JAINA Education Committee
509 Carriage Woods Circle
Cary, NC 27513
www.jainelibrary.org
Table of Contents
0 Workshop Topics and Description PDF
1 Fundamentals of Jainism PPT
2 Four Anuyogs to Understand Jain Religion PPT
3 Universe and its Substances PPT
4 Philosophy of Karma Theory and Punya and Päp inJainism
PPT
5 Misinterpretation of Karma Philosophy PPT
6 Holistic Spirituality – Comprehensive Approach toAhimsa, Health, Diet, and Spirituality
PPT
7 Stages of Spiritual Development PPT
8 Five Great Vows of Ascetics and 12 Vows of Lay-people
PPT
9 Jain Universe PPT
10 Jain Agam Literature PPT
11 Diversity of World Religious Expression – Eastern andWestern Religion
PPT
12 Diversity of World Religious Expression – Hinduism,Buddhism, and Jainism
PPT
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Pravin K. Shah
JAINA Education Committee
Jain Study Center of North Carolina509 Carriage Woods Circle
Cary, NC 27513-6469
Website: www.jaineLibrary.org
e-mail: jainaedu@gmail.comTele - 919-859-4994
1 2
Lord Mahavir’s Preaching Style
You are God (Ishvara).
Recognize yourself.
Develop the inner divine qualities and become God.
If any soul puts effort in the right direction, then that soul can become God (parama-atma).
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Lord Mahavir’s Preaching Style
His ideas were Novel
His attitude was Progressive
He never tried to coerce others to follow Jain doctrine and principles
He never used force, fears, greed, threats, etc. to pursue his ideas
4
Lord Mahavir’s Preaching Style
Conquer anger by forgiveness,
Pride by humility
Deceit by Straight-forwardness
Greed by Contentment
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5
Lord Mahavir’s Preaching Style
External renunciation is meaningless if the Soul remains fettered by internal shackles (Kashaya or vices)
Bhava-Pahud (13)
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Lord Mahavir’s Preaching Style
“I do not favor Mahavir, nor am I prejudiced against Kapil.
I would accept anyone’s statement
provided I find it true on the scale of
logic”
Acharya Haribhadra in Lokatva Nirnaya
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Lord Mahavir’s Preaching Style
Advocates of Jain religion often suffer from dogmatism.
They may agree that what they have known is not absolute truth
But
They insist that what others believe is absolutely wrong
Acharya Mahapragnaji8
Lord Mahavir’s Preaching Style
Whatever I say, you must test this with your own reasoning and verify it through your own experience.
Do not accept what I say blindly by faith alone until it passes the litmus test of intellection. Otherwise, it will never be yours.
If you accept what I teach on the basis of the sacred texts, or from my convincing reasoning, or even because of my radiant personality, but not by testing with your own reasoning, then in the end this will create only darkness (ignorance) in you and not light.
Tirthankar Mahavir
Ref Book - Harmony-Of-All-Religions by
Maharshi Santsevi Maharaj (Page 100)
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Quotes from Scriptures
अ�ा चेव अ�हसंा, अ�ा �हसं त �ण�छओ समए।
जो हो�द अ�पम�ो, अ�हसंगो �हसंगो इदरो।।११।।
- भगवती-आराधना 803
आ)मा ह* अ�हसंा है और आ)मा ह* �हसंा है -- यह .स/धा0त का न2चय है। जो अ3म� है वह अ�हसंक है
और जो 3म� है वह �हसंक है।
As per the scriptures the self is both violent and non-
violent. He who is very aware of his thoughts and action is non-violent and he who is careless is violent.
Quotes from Scriptures
जं जं समयं जीवो आ4वसइ जेण जेण भावेण। सो तं.म तं.म समए, सुहासुहं बंधए क7मं।।२।।
- उपदेशमाला 24
िजस समय जीव जैसे भाव करता है, वह उस समय वैसे ह* शुभ-अशुभ कम? का ब0ध करता
है।
Whenever a soul reflects on pious and non-pious thoughts at that very time it gets bound by corresponding good or evil
karmas.
Quotes from Scriptures
रागाद*णमणु�पाओ, अ�हसंक� ं4� दे.सयं समए। ते.स ंचे उ�प�ी, �हसें4� िजणे�ह �ण/�द@ठा।।७।।
- जयधवला 1/42.94
िजने2वर देव ने कहा है -- राग आ�द कG अनु)प4� अ�हसंा है और उनकG उ)प4� �हसंा है।
It is said by Tirthankar that absence of
attachment and aversion is non-violence. While its presence is violence.
Quotes from Scriptures
जीववहो अ�पवहो, जीवदया अ�पणो दया होइ। ता सHवजीव�हसंा, पIरच�ा अ�कामे�ह।ं।५।।
- भKतपIरLणा 93
जीव का वध अपना ह* वध है। जीव कG दया अपनी ह* दया है। अतः आ)म�हतषैी (आ)मकाम) पQुषR ने सभी तरह कG जीव-�हसंा का पIर)याग Sकया है।
Killing or hurting a living being is killing or hurting
one's own self. Showing compassion to a living being is showing compassion to oneself. He who
desires his own good, should avoid causing any
harm and show compassion to a living being.
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Jain Fundamental Beliefs
� Universe is without a beginning or an end, and is everlasting and eternal. No one has created it and no one can destroy it.
� Six fundamental substances or entities known as Dravya constitute the universe; Soul (Jiva), Matter (Pudgal), Principle of Motion (Dharma), Principle of Rest (Adharma), Space (Äkäsha), and Time (Käl).
� All six entities are eternal. Although they undergo countless changes continuously, they do not transform from one substance to another and retain their inherent qualities.
� Soul is the only living substance, which is consciousness. Every living being is a soul. An infinite number of souls exist in the universe and they are all unique individuals. The remaining 5 substances are non-living beings (Ajiva).
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Jain Fundamental Beliefs
� Karma is one of the category of Matter (Pudgal). Hence it exist from Eternity.
� Soul is in Mithyätva (Delusion or ignorance and wrong belief) from Eternity
� Karma is attached to the Soul from Eternity
� Our Mithyätva (Delusion or Illusion), Kashäya (vices) and the intention behind our actions of body, mind, and speech continue to bind us with new Karma.
� Principle governing the successions of life cycles (Birth, Life, and Death) is Karma.
� Ultimate goal of life is Liberation from suffering (Mithyätva and
Kashäya - Vices) through understanding and realization of its pure nature (which in turn eliminates Kashaya and removes all Karma).
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Jain Fundamental Beliefs
Mithyätva or Delusion means:
• One does not know the Truth but one firmly believes the Untruth is Truth
• Belief is held with absolute conviction
• Belief is not changeable even by compelling counterargument or proof to the contrary
Kashäya means:
• Anger, Ego, Deceit, Greed, Attachment, Aversion and other vices
Mithyätva (not Karma) is the root cause of all Sufferings
To realize the original attributes of a Soul by
removing Mithyätva and Kashäya and there by Freeing it from its bondage to Karma.
Questions:
� What is Soul and its original Attributes?
� What is Mithyätva, Kashäya, and Karma?
� What are their Attribute or Qualities?
� What is Bondage?
� What is Freedom?
� How is the Soul bounded by Karma?
� How can one obtain a state of total freedom or
pure consciousness?Answers require the proper knowledge of the Universe and its
substances and their relationship with each other.
Aim of Jainism
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Jain Religion Definition
Absolute Point of View:The True Nature of a substance is the
Religion of a substance
Practical Point of View:Any activity of Body, Mind and Speech
which reduces/removes Mithyätva and Kashäya (Anger, Ego, Deceit, and Greed) is known as Religion
Morality vs. Spirituality
Individual
Person
Following
Law and Order
Immoral
Not Following
Law and Order
Spiritual Non-spiritual
Moral
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Morality vs. Religion
�Jain Morality (Vyavahär Dharma)• Conduct in accordance with the guide lines
prescribed by Arihantas / Tirthankars
• Our conduct must accompanied by compassion, friendship, love, sympathy, equanimity etc. otherwise it is merely mechanical action
�Jain Religion (Nishchaya Dharma)• Purity of Soul by Removal/elimination of
Mithyätva and Kashäya
�It consists of:
�Scriptures, Commentary on Scriptures, and Independent works consist many aspects of Religion
�It describes and reflects upon:
1. History of the society
2. Ritual aspect of the society
3. Cultural aspect of the society
4. Morality of an individual and the society
5. Spirituality of an individual
Jain Religious Literature
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Four Anuyogs to Understand Jain Religion
Pravin K. Shah
JAINA Education Committee
509 Carriage Woods Circle
Raleigh NC 27607-3969
Web - www.jainelibrary.org
Email - jainaedu@gmail.com
Tele - 919-859-4994
Four Anuyogs to Understand Jain Religion
Introduction:
Lord Mahavir preached Jainism directly to the common people using common people’s language.
After his Nirvan, his preaching of Jain philosophy, ethics, conduct, and spirituality are compiled in the Sutra form in the scriptures known as 11/12 Ang Agams.
The Agam sutras also reflected the culture, morality, and knowledge base that existed among the common people of that time.
These religion sutras can be grouped into the four classes known as Anuyogs (Category of Explanation)
The knowledge, purpose, and limitation of each Anuyog is most essential for a clear understanding of Jain literature and its principles. Otherwise many meaningless misgivings will crop up in your mind about the Jain principles and its conduct.
Four Anuyogs to Understand Jain Religion
Four Anuyogs are:1. Prathamanuyoga or Kathanuyog
Literature relating to stories, information, fables, art, history, sculpture, fiction, and mythology
2. Karananuyoga or Ganitanuyog
Literature relating to mathematics, structure and function of universe (loka), geography, rivers, mountains, Karma classification, and Gunasthanak.
3. Charananuyoga or Charan-karananuyog
Literature relating to principles of conduct and observances, the method of living; and the way of life in this world.
• External Conduct – Relates to Karananuyog
• Internal Conduct – Relates to Dravyanuyog
Four Anuyogs to Understand Jain Religion
Four Anuyogs are (continue…..):4. Dravyanuyoga (Dravya means "substance" or "existent")
It includes
• Six universal substances (Jiva, Pudgal, Dharmastikay (Motion), Adhamastikay (Rest), Space (Akas), Time (Kal)
• Nine or seven tattvas.
• Pure Soul and Impure Soul
• Effect of Karma on Soul
• What are reasons behind Soul’s Impurity
This knowledge is most essential for a clear understanding of the Jain religion and its principles. The specific attention is given to the soul and its impurities and the relationship of impure soul with karma and determination (Free-will).
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Prathamanuyoga or Kathanuyog
Prathamanuyoga or KathanuyogIt contains biographies of the Tirthankars and other well known personalities (Shalaka Purush), Moral stories which are developed to explain certain Jain principles.
Through stories, Jain literature forms the basis of religious teaching to the layperson.
• Good deeds are being rewarded and bad deeds are being punished in the future by the same person.
• It used both historical and imaginary characters in the stories but the entire story is not historical.
• It consists mainly mythology and some history because the primary purpose of any story is to convey the message of moral living not to preserve the history (Eastern religions never preserved the history).
Prathamanuyoga or Kathanuyog
Stories explain Certain Jain Principles
A person took a vow “not to eat or drink at night”. However, under certain circumstances he could not keep the vow and drank a glass of water at night. After death, he went to hell because he broke the vow.
In another story, a non-vegetarian person took a vow not to eat meat of a bird. He continued to eat all other types of meat daily and never broke his vow. After his death, he went to heaven because he did not break his vow of not eating the birds’ meat.
From overall Jain philosophy point of view, one can conclude that these are wrong stories.
First person lived a self-controlled life but break the vow once and he went to hell, while the second person ate meat (except bird’s meat) all his life and yet went to heaven.
However, Jain Literature wanted to explain the importance and significance of Vow and not the overall life conduct of the individuals in these stories. Then the stories are very appropriate. It conveys the message that if one breaks the vow, one commits the sin and if one does not break it one acquires some virtues.
Prathamanuyoga or Kathanuyog
Literature
Svetambar Agams Jnatadharmakatha, Anuttaropapatikadasa, Vipaka, Nirvayavalika, Antakrddasa and
Trisastishalakapurush of Hemacandra (12th century)
Digambar LiteraturePadma puran, Harivansha puran, Trishashtilakshana, Maha and
Adipurana of Jinasena (8th century) and Uttara purana of Gunabhadra (9th century)
Karananuyoga or Ganitanuyog
Karananuyoga or Ganitanuyog
Literature which contains the information about
• Mathematics, geography, astronomy, astrology etc.
• Nature of the universe and its dimensions. Location of Heaven, Hell, Moksha, Mount Meru
• Living places and their life span of heavenly gods, human, animals, people in the hell
• Concept of Time Cycle
• Classification of Karma
• Explanation of Gunasthanak with reference to Karma
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Karananuyoga or Ganitanuyog
Message of Karananuyoga
The Jain literature indicates that the human personality is such that, “It possesses limitless desire. His attitude in the life is such that he wants to possess and rule every thing and every one. He has a very ego centered personality.”
To help to overcome such personality, Jain literature used the knowledge base of the universe known to the common people. By using this knowledge the Jain philosophy explained that:
“This vast universe functions according to its own rule. However in such a vast universe, our existence is like a drop of water in the ocean. The time of our life span is just like a fraction of second compare to infinite time cycle of the existence of the universe. So “limit your desire and remove your ego”.
Karananuyoga or Ganitanuyog
Message of KarananuyogaIn other words
Mahavir used the knowledge base of universe that existed at that time which people can relate to it easily.
He explained that, look at the size and structure of the universe and the power of existence. Your action in the areas of controlling and changing other objects has no impact to this vast universe.
By doing so only you will become miserable by your own action. So one should thrive to limit one’s desire and get rid of one’s own ego (karta bhav).
Karananuyoga or Ganitanuyog
Literature
Surya prajnapti,
Chandra prajnapti, and
Jayadhavala
Tniokaprajnapti (7th century),
Trilokasara (11th century),
Jambudveep prajnapti (13th century)
Charananuyoga or Charan-karananuyog
• Ethical theories and observances.
• Development and perfection of conduct
• Principles of conduct and observance, the method of living; and the way of life in this world
• Rules of Conduct defined for Ascetics and Lay people
• Heavily oriented towards
• Tapas (austerities),
• Ritualized confession (Samayik, Pratikramana) and
• Temple/Sthanak rituals (Tirthankar’s Stuti, Puja, Pujan and Guru Bhakti)
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Charananuyoga or Charan-karananuyog
Literature Acharanga; Nishitha; Yogasataka, Yogabindu, Yogadrstisamuccaya, and Dharrnabindu of Haribhadra (8th
century), Yogasastra of Hemacandra (12th century).
Dharma Samgraha; Shraddha-vidhi; Achar-Pradip;
Vattakera's Mulachara, and Trivarnachara; and
Samantabhadra's Ratnakaranda Shravakachara (5th Century), Sravakacara of Amitagati (11th century) and the Purusartha-siddhyupaya of Amrtacandra (12th century).
Dravyanuyog (Metaphysics)
• Dravya means "substance" or "existent."
souls (jiva), material atoms (pudgala), the principle of motion (dharma dravya), the principle of rest (adharma-dravya), space (akasa), and time (kala)
• Nine Tattvas which cover the entire field of metaphysical theories of Jainism.
Soul (Jiva), Ajiv, Äsrava, Bandha, Punya*, Päp*, Samvar, Nirjarä, Moksha
• It includes every essential aspect of Jain philosophy, epistemology (which studies the nature of knowledge, justification, and the rationality of belief), psychology.
• The specific attention is given to the soul (its pure and impure state) and present time or current moment (not past or future).
Dravyanuyog
Literature Sthanang Sutra; Lok Prakash: Prajnapana Sutra; Tatvartha; Mahashastra; Visheshavashyak Bhashya etc
Philosophical works of Acharya Kunda kunda (Samaysar, Panchastikay, Pravachansar etc..),
Umasvami's 'Tattvarthadhigama sutra, and
Samantabhadra's Aptamimansa.
Commentries on literature
Summary
1. Prathamanuyoga or Kathanuyog
Most of the stories are mythology and not historical. Some stories use historical character and mixed with mythology. Hence one should not use any story to dervive the Jain principle.
2. Karananuyoga or Ganitanuyog
Jain geography indicates Earth is flat, not moving, Sun is closer to Earth than the Moon, Mahavideh area is connected with land to Bharat area and many more.
Mahavir was a spiritual teacher and not a teacher of geography. He used the current knowledge of the Universe existed at that time and explained the Jain priciple that in this vast universe your existance is not even a dot on the map. Your life is not a fraction of a second and hence you do not be power hungry or Egoistic.
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Summary
3. Charananuyoga or Charan-karananuyog
The reword and punishment described in the Charananuyog sutras are to motivate us to live a life with a limited need and desire. In reality, any religion practice done in order to gain some thing (with greed) and to avoid suffering (fear) is wrong.
4. Dravyanuyoga
Dravya means "substance" or "existent”. Its sutras consist the real Jain philosophy, conduct, and path of liberation. It indicates our Mithyatva and Kashay (impurities of the soul) are the real cause of our suffering. Elimination these impurities, soul will attain liberation.
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Universe and its Substances
Pravin K. Shah
JAINA Education Committee
509 Carriage Woods Circle
Raleigh, NC 27607-3969
Website: www.jainelibrary.org
e-mail: jainaedu@gmail.com
Tele - 919-859-4994
Universe and its Substances
Universe is made-up of six eternal and independent substances:
Six Universal Substances (Entity/Dravya)1. Jiva Soul or Living being
2. Pudgal Matter
3. Dharma Principle of Motion
4. Adharma Principle of Rest
5. Akasa Space
6. Käl Time
Characteristics of a Substance
Utpäd Origination
Vyaya Destruction
Dhrauvya Permanence
Universe and its Substances
Dravya -The Permanent Characteristics / Qualities of a Substance is known as Dravya of a Substance.
Paryäya -Every substance continuously going through Origination and Destruction. This is known as Transient Characteristics or Modification of a Substance also known as Paryäya.
While going through continuous changes, certain qualities of a substance remains unchanged is known as substance or Dravya.
�Dravya and Paryäya are inseparable.
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Soul - Living Being
Every Soul is Individual, Independent, and Eternal
Three Types of Souls
1. Free or Liberated Souls (Siddha)
2. Bonded or Worldly Souls (Samsäri)
3. Avyavahär_räshi Nigod Souls (Virgin souls - not migrated in Samsär)
Free or Liberated Soul• Known as Siddha or God in Jainism
• It is a pure Consciousness
• It exits in its original attributes for ever
• Its attributes are Infinite (Perfect) Knowledge, Vision, Power, Bliss or Happiness or Conduct
• Has No Physical Body and No Physical Mind (A-Shariri and A-Mani State)
• Free from all Karma and Free from Pain and Pleasure
• Free from Cycle of Birth and Death - Eternal
• Infinite number
• Lives (exists) in Moksha
Worldly (Samsäri) Soul
� It is an Impure Soul – Hence possesses Mithyätva (ajnän) and Kashäya (vices)
� Possesses Limited Knowledge, Vision, Power, and Conduct
� Feels Pain and Pleasure
� Doer of all Karma (Actions/Reflection)
� Recipient of Fruits of Karma
� Covered with Karma (Matter)
� Possesses Physical Body (Matter)
� Wonders in a Cycle of Birth and Death
� Contraction and Expansion
Worldly Souls (Continued)
Possesses One to Five senses (association with Matter/Karma)
1. Touch One Sense
2. Taste Two senses
3. Smell Three Senses
4. Sight Four Senses
5. Hearing Five Senses
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One Sense Living Beings
One Sense Soul is called Ekendria
• Earth as body - Prithvikaya
• Water as body - Apakaya
• Fire as body - Agnikaya
• Air as body - Vayukaya
• Plant as body - Vanaspatikaya
One Sense Living Beings
Vanaspatikaya (Plant as body) - two types1) Pratyek Vanaspatikaya
• Above ground vegetables, fruits, beans, etc.
• Each plant has innumerable cells
• Each cell is occupied by one soul
• Hence such Plant has Innumerable souls
2) Sadharan Vanaspatikaya
(Nigod or Kandmul ... Potatoes, Onions, Carrots etc..)
• Under ground vegetables
• Each plant has Innumerable cells (body)
• Each cell is shared by Infinite souls
• Hence such Plant has Infinite souls
Two Senses - Beindriya
-worms, leeches
Three Senses - Treindriya
-ants, lice
Four Senses - Chaurendriya
-flies, bees
Five Senses - Panchendriya
-animals, birds, human, heavenly, hellish etc.
Two to Five Sense Living Beings
Five sense beings (Panchendriya) are of two types
1. Living beings without Mind (Asangni)
• Cannot attain Samyaktva/Liberation
2. Living beings with Mind (Sangni)
• Animals, Heavenly, and Hellish being can possess or attain Samyaktva but cannot attain proper Conduct and hence cannot attain Liberation
• Human beings can attain Samyaktva and proper Conduct and hence Liberation
Five Sense Living Beings
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Matter (Pudgal)
Characteristics of Matter
Non-living Substance
No Consciousness, No Knowledge
Infinite Number
Possesses Body
Possesses Senses• Touch, Taste, Smell, Sight, and Hearing
Color
Occupies Space
Skandha, Skandha-desa, Skandha-pradesa, Paramanu (Atom)
Eight Vargana (Matters)
All matters are classified into eight categories
Audärika Varganä Physical body
Vaikriya Varganä Vaikriya body - small or large
Ähäraka Varganä Ähäraka body - small in size
Tejas Varganä Tejas body - heat, digestion
Karman Varganä Karmic or Causal body
Speech Varganä Provides speech
Breathing Varganä Provides breathing
Mind Varganä Provides mind for thinking
Five Bodies
Matter composes five different bodiesAudärika body - Physical body
Human and Tiryancha possess this body
Vaikriya body - can be converted into small or largeHeavenly and Hellish beings possess this body
Ähäraka body - very small in sizeOnly spiritually advanced monks possess this body
Tejas body - performs heat, digestion functionsEvery soul possesses this body
Karman body - Karmic or Causal bodyEvery worldly soul possesses this body
Karma
Karma is a matter (Pudgal) and hence it possesses all characteristics of matter such as
• No consciousness, No-knowledge, Possesses Body and senses, Occupies Space
Very fine particles (smallest particle in the universe)
Can not be seen/feel/verified
Entire Universe is filled with Karma Particles
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Principle of Motion (Dharma) and Principle of Rest (Adharma)
Non-living Substance
No Consciousness
One and Whole
No Senses, Color, and Body
Exist in Lokakas.
Dharma helps - Motion of Soul/Matter
Adharma helps - to Rest Soul and Matter
Space (Akasa)
Non-living Substance
No Consciousness
Everywhere (infinite)
One and Whole
Self Supported
Provides room/space to All Entities
-Soul, Matter, Dharma, Adharma, and Time
No Form, Color, Touch, Taste, Smell, Sight, or Hear
Lokakas - Dharma /Adharma Exist
Alokakas - Infinite Empty Space
Yojan1 Danda or Bow = 6 feet
2000 Danda or Bow = 1 Kosha
4 Kosha = 1 Yojan (@ 9.0 miles)
•Another book gives different measurement
1 Dhanu = 6 feet
4000 Dhanu = 1 Yojan (@4.5 miles)
1000 Yojans = 1 Mahayojan
Rajlok or RajjuThe distance traveled in six months by a ball of iron weighing 1,000 bhar (1000 tolas or 25 lb.) let fall freely from heaven (Indralok) or
A distance traveled by a deva (heavenly being) in six months at a rate of 2,057,152 Yojan in one Samay (Samay = unit of time = @1/4 second)
= @1.15 x 10E21 miles
Yojan and Rajlok MeasurementUniverse (Lokakas)
Total Height = 14 RajjuUpper world Height = 7 Rajju
Middle worldWidth = 1 Rajju
Height = 1800 Yojan
*900 Yojan up and 900 Yojan down from surface
Lower world Height = 7 Rajju
Loka Volume = 343 Cubic Rajju (Digambar)
Loka Volume = 239 Cubic Rajju (Swetambar)
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Time (Kal)
One View -• Imaginary thing
• No real existence
Another view -• Real existence
• Innumerable time atoms
Measures changes of Soul and Matter
Not a cause of changes
Time (Samay or Kal)
Innumerable Samaya = One Avali
256 Avali = One Kshullak_bhav
Approx 17.5 Kshullak_bhav = One Breath (inhale + exhale)
3773 Breaths = One Muhurat (48 minutes)
16,777,216 Avalis = One Muhurat (48 minutes)
2 Ghadi = One Muhurat (48 minutes)
30 Muhurat = One Day
15 Days = One Fortnight
2 Fortnights = One Month
Smallest indivisible portion of Time is called one Samay
Time (Samaya) Continued
12 Months = One Year
5 Years = One Yuga
8,400,000 x 8,400,000 years = One Purva (70,560,000,000,000 Years)
Innumerable Years = One Palyopama
10 x 10,000,000 x 10,000,000 Palyopama= One Sagaropama
20 x 10,000,000 x 10,000,000 Sagaropama= One Time Cycle
One Palyopama
The time required to empty Sixty Four cubic Gau (512 cubic miles) deep well completely filled with hairs of a seven day old newly born baby and one hair is removed every 100 years.
Time Cycle
Time Cycle - Kal Chakra = 20 x 10,000,000 x 10,000,000 Sagaropams
Avasarpini (Declining Era) = 10 x 10,000,000 x 10,000,000 Sagaropams
from Happiness to Miserable
Utsarpini (Rising Era) = 10 x 10,000,000 x 10,000,000 Sagaropams
from Miserable to Happiness
Time is a continuous Cycle of Decline and Rise EraDeclining Era (Avasarpini) Time Cycle
Human virtues, Natural conditions decline over time
Rising Era (Utsarpini) Time Cycle
Human virtues, Natural conditions improve over time
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Six parts of Declining Era (Avasarpini) Time Cycle
1. Happy_happy 4 x 10E14 Sagaropama
2. Happy 3 x 10E14 Sagaropama
3. Happy_unhappy 2 x 10E14 Sagaropama
4. Unhappy_happy 1 x 10E14 Sagaropama - 42000 years
5. Unhappy 21000 years (present 2500 years)
6. Unhappy_unhappy 21000 years
Time Cycle (continued)
Six parts of Rising Era (Utsarpini) Time Cycle
1. Unhappy_unhappy 21000 years
2. Unhappy 21000 years
3. Unhappy_happy 1 x 10E14 Sagaropama - 42000 years
4. Happy_unhappy 2 x 10E14 Sagaropama
5. Happy 3 x 10E14 Sagaropama
6. Happy_happy 4 x 10E14 Sagaropama
Time Cycle (continued)
1
Pravin K. Shah
JAINA Education Committee
Jain Study Center Of North Carolina
509 Carriage Woods Circle
Cary, NC 27513-6469
website: www.Jainelibrary.Org
e-mail: jainaedu@gmail.Org
tele 919-859-4994
Philosophy of Karma and
Punya and Päp Karma
2
Nine Tattvas (Principles)
The Relationship between Soul and Karma are defined in Nine Principles known as Nine Tattvas
• Jiva Soul (Consciousness)
• Ajiva Non-living substances (Karma)
• Äsrava Causes of bondage of Karma
• Bandh Characteristics of Bondage of Karma
• Punya Virtue
• Päp Sin
• Samvara Stoppage of New Karma
• Nirjarä Exhaustion of accumulated Karma
• Moksha State of Liberation from all Karma
3
Asrava - Causes of Bondage of Karma
Darshan Mohaniya Karma or Mithyätva: Believing in Wrong belief /knowledge and Ignorance of Right belief /knowledge
• Mithyatva Mohniya, Mishra Mohniya, and Samyaktva Mohniya
Chäritra Mohaniya Karma:Avirati
• Vowlessness, Lack of self restraint
Pramäda
• Carelessness, Unawareness or Unmindfulness, forgetfulness
Kashäya
• Passions (anger, ego, deceit, and greed)
• Anantanubandhi, Apratyakhani, Pratyakhani, and Sanjvalan
Yoga• Activities of mind, speech, and body
4
Bandh - Characteristics of Bondage of Karma
Prakruti Bandh• Nature of Karma (Eight Categories)
Sthiti Bandh• Duration of Karma
Anubhäga Bandh or Rasa Bandh• Intensity of Karma
Pradesha Bandh• Quantity of Karma
2
5
Prakruti Bandh (Types of Karma)
Ghäti Karma (Four)Obscures and defiles soul's natural quality
Aghäti Karma (Four) Provides physical body and related circumstances
(obscures soul's nonphysical quality or creates physical quality)
6
Ghäti Karma
�Mohaniya• Deceives and pollutes soul's natural quality of bliss and causes
the soul to become desirous and creates ignorance / illusion of what is and is not good for soul
– Darshan Mohaniya: deludes proper understanding of reality and its own nature and hence no Right Faith
– Chäritra Mohaniya: deludes proper conduct and generates various passions within
�Jnänävaraniya• Obscures soul's faculty of specific knowledge
�Darshanävaraniya• Obscures soul's faculty of general knowledge or intuitive vision
�Antaräya• Hinders soul's infinite power or energy
7
Aghäti Karma
•Vedaniya-Obscures soul's infinite spiritual happiness not
dependent on body, senses, and mind
•Nama-Obscures soul's nonphysical nature
•Gotra-Obscures soul's equanimity quality
•Äyu-Obscures soul's immortality
8
Samvara - Stoppage of New Karma
• Right Belief (Samyaktva)
• Observance of vows
• Awareness
• Passionlessness
• Peacefulness of vibrating activities
3
9
Nirjara - Exhaustion of Karma
Exhaustion of karma already acquired• The karma exhaust themselves by producing the
results when it is time for them to do so. This is called Akam Nirjara
� However at that time, new karma begin to pour in.
� Hence it becomes difficult to be free of Karma.
• Therefore, one should destroy the Karma before they produce the result. This is called Spiritual Nirjara or Sakam Nirjara
• Sakam Nirjara is done by rigorous penance (Tapa).
10
Nirjara or Penance
External Penances:
-Relates to Physical Body
Internal Penances:
-Relates to Thought Process
11
External Penance (Nirjara)
Anasan
-Complete abstinence from eating and/or drinking
Alpähära or Unodari
-Reduce quantity of food one normally eats
Ichhänirodha or Vrittisamkhsepa
-Control number of items to use of food and material things
Rasatyäg
-Give up stimulating or tasty food
(honey, alcohol, butter, milk, cheese, icecream, tea, fried food, sweets, juice etc.) 12
External Penance (Nirjara) [continued]
Sanlinatä
-Stay in a lonely places free from all disturbances. Restraining the senses from external objects, and
divert their attention to internal object for spiritual upliftment
Käya_klesha
-External Penance and Tolerating physical pain voluntarily
4
13
Internal Penance (Nirjara)
Präyashchitta• Repent and atone for the sinful acts
Vinaya• Honor and Respect for teachers, elders, and others
Vaiyävrata• Selfless service towards teachers, elders, sick and needy
Svadhyaya• Study of Religion for Spiritual development
Dhyäna• Religious meditation
Vyutsarga or Käyotsarga • Abandonment of External & Internal aspects and objects
• Non-attachment to the body
• Give up all egoistic thoughts (Kartabhav) 14
Various Classification of Karma
Jainism has divided Karma into a number of groups in order to bring out their important features to enable a clearer understanding of this difficult but important subject
• Ghäti Karma and Aghäti Karma
• Punya (Shubha) Karma and Päp (Ashubha) Karma
• Dravya Karma and Bhäva Karma and Nokarma
• Iryäpathic Karma and Sämparäyika KarmaNote -
When it does not result in Bondage, it is called Iryäpathic Äsrava (non_affecting) Karma, which departs from the soul as soon as it comes in.
The Karma particle accompanied by attraction or aversion is called SämparäyikaÄsrava (affecting influx), which attach the Karma Pudgal with the soul for longer time.
15
Punya and Päp - Defination
All acquired karma are divided into two major groups:
Päp:
–Evil acts with the feeling of violence and revenge
–Produces unhappy and miserable environments like illness, poverty, selfish family, discomforts etc.
Punya:
–Meritorious deeds with feeling of satisfaction and accomplishment
–Produces happy or comfortable environment like healthy body, spiritual family, comforts, luxury etc.
–Provides further opportunity to the soul to be free from Karma through prevention (Samvar) and separation (SakamNirjarä) 16
• Most of the Karma bondage occurs due to passion (Kashäya – anger, ego, deceit, greed.
• Hence while doing virtuous work (Punya karma) we also acquire Mohniya Karma (attachment - Räga) which is hindrance to Liberation.
• So we need to do Punya karma without ego or Kartabhav.
• This way we acquire only Punya Karma and no Mohniya Karma along with it.
*All Ghäti Karma are Päp karma
*Only Aghäti Karma are classified as either Punya or Päp karma
Punya and Päp – (continued)
5
17
Karma Relationship
Ghäti/Aghäti Karma and Punya/Papa Karma
All Ghäti karma subdue the innate qualities of the soul and
hence all categories of Ghäti karma are classified as Päp or
sinful karma.
Only Aghäti karma that are responsible for the physical
environment of a living being are classified as the result of
Punya karma or Päp karma.
Punya Aghäti Karma produce a human life, a healthy body, high social status, and a longer life span
Papa Aghäti karma produce an unhealthy body, a shorter life span, low social status, poverty, birth in hell, or as an animal, insect, or in a
vegetative state or similar categories.
Note –
all Punya Karma are Aghäti karma and all Päp karma belong to both Ghäti and Aghäti karma.
18
Punya and Päp – UnderstandingFrom Spiritual Point of View
• All Karma Bondage hinder or defile the natural qualities of the soul
• One cannot attain liberation when karma are attached
• However, in the initial stages of spiritual progress, one needs conducive environment which is provided by only Punya karma
• Hence on the path of spiritual progress – First migrate our actions from sinful activities to meritorious activities with the feeling of satisfaction, accomplishment, reward and fame.
– Then continue to do meritorious activities without any expectation of accomplishment, fame, or reward (actionless action).
–This way only Punya karma (which are Aghati karma) will attach to the soul but one will continue to remove past Ghati Karma.
–With the help of Punya Karma, one can easily attain Vitrag State and Kevaljnan and ultimately liberation
19
Causes of Punya
Anna-Punya: Offering of innocent, non-sentient, pure and vegetarian food
Pän-Punya: Offering of non-sentient and pure water
Layan-Punya: Offering shelter
Shayan-Punya: Offering bed
Vastra-Punya: Offering clothes
Man-Punya: Good thinking
Vachan-Punya: Good and kind words
Käya-Punya: Virtuous, helpful activities
Namaskär-
Punya:
Paying homage to Pancha-Paramesthi or Humility towards
all ling beings
20
Causes of Päp
01 Pränätipät Violence
02 Mrushäväda Untruth
03 Adattädäna Theft
04 Maithuna Unchaste
05 Parigraha Possessiveness
06 Krodha Anger
07 Mäna Arrogance
08 Mäyä Deceit
09 Lobha Greed
6
21
10 Räga Attachment
11 Dvesha Hatred
12 Kalah Quarrel
13 Abhyäkhyäna Accusation
14 Paishunya Gossip
15 Par_pariväda Criticism
16 Rati-Arati Like and dislike
17 Mäyä Mrushäväda Malice
18 Mithyä-Darshan-Shalya Wrong beliefs
Causes of Päp (continued)
22
Our Actions of Punya and Päp
Four Fold actions due to Punya & Päp Karma
• Punyänubandhi Punya-The fruits of past Punya karma (healthy body, wealth, social status..) are used
in such a way to acquire new Punya karma
• Päpänubandhi Punya-The fruits of past Punya karma (healthy body, wealth, social status..) are used
in such a way to acquire new Päp karma
• Punyänubandhi Päp-The fruits of past Päp karma (unhealthy body, poverty, no social status..) are
used in such a way to acquire new Punya karma
• Päpänubandhi Päp–The fruits of past Päp karma (unhealthy body, poverty, no social status..) are
used in such a way to acquire new Päp karma
23
Concept of Jain Karma
Dravya Karma, Bhava Karma and Nokarma
Dravya
Karma
Physical karmic particles which are attached or not-
attached to any soul. Generally following terminology is used
Karma – particles attached to soul
Karma particle – not attached to soul
Bhava
Karma
A reflection of the soul or the state of the soul at every
moment. It is not a physical particle but a form of our soul (Paryäya) such as angry soul or greedy soul or a happy soul.
No-karma Everything else in the universe other than Soul and
Karma particles. This includes our physical body, physical mind, words, smell, sound, color, house, furniture, and all other items
we come across in the universe. 24
Dravya Karma and Bhäva Karma
The Karma Pudgal attached to the soul are the Dravya Karma
The soul in the form of passions (Kashäya) and Yoga are the Bhäva Karma. It leads to bondage of further Dravya karma.
Dravya Karma being part of matter, are material in character.
The Bhäva Karma being Kashäya and activities (attributes) of the soul are spiritual in character.
The Dravya karma are the cover (Ävaran) of the soul.
The Bhäva Karma is the defect or impure (ashuddha) state of the soul.
7
25
Dravya Karma and Bhäva Karma• The Dravya Karma is an apparent cause (Nimitta) in creating
vibration (Kashäya and yoga) in the soul which leads to further bondage of Dravya karma.
• The Bhäva Karma (soul with passions and yoga) is a Nimitta in attracting Dravya Karma (Karma Pudgal) and bind them to the soul.
• In this process No-karma are not being affected. They are just present in their own state.
• The Dravya and Bhäva Karma are apparently related as each other's counterpart's of cause and effect. The relationship is classified as Nimitta-naimitik relationship.
• This chain reaction continues as a vicious circle until it is broken by positive and deliberate efforts called Samvar (Stoppage of New Karma) and Nirjarä (Separation of old karma before maturity). 26
Jain Religion Definition
Acquiring Karma and their Consequences
Bondage of karma occurs due to the soul's Mithyätva (illusion or ignorance of proper knowledge), Avirati (vowlessness), Pramäda (spiritual laziness), Kashäya (anger, ego, deceit, greed etc.) and Yoga (activities of the mind, body, and speech).
In other words
Karma bondage occurs only due to the presence of Mohaniya karma meaning:
Darshan Mohaniya - which is Mithyätva and Chäritra Mohaniya Karma - which is Kashäya or a lack of spiritual conduct
Under normal circumstances we will never be free of karma because at every moment we remove some old karma and acquire some new karma.
27
Effort (Purushärtha) overDestiny (Karma)
Between the two stages of Bondage (Bandha) and Separation (Nirjarä) of Karma
• One can change the bondage of Karma by proper efforts before their Maturity
• By such efforts the destined results of Karma is altered, modified, or eliminated.
*Indicates the Supremacy of Soul over the Karma
28
1. Udaya Currently Karma produces result - Operation
2. Sattä Karma which will produce the result in Future
3. Udiranä Karma Prematurely produces result (before time)
4. Udvartanä Karma Intensifies its own result
5. Apavartanä Dilution
6. Sankraman Interchange
7. Upasham Dormancy
8. Nidhatta Flexibility
9. Nikächanä Inflexibility
Various ways the Karma can be modified:
Effort (Purushärtha) over Destiny (Karma) [continued]
8
29
Effort (Purushärtha) over Destiny (Karma)
1. Udaya (Operation)-In this state karma produce their good or bad effects on the soul and then get
separated from the soul.
-One should observe complete equanimity (Samatä) during Udaya state. This will make the existing Karma shed their attachment with the soul without further acquisition of new Karma.
2. Sattä (Stay)-This is the idle state of Karma. In future these Karma will produce their effect on
the soul. One can change the Duration, Intensity, Nature (Prakriti), and quantity of the Karma during their Sattä state.
3. Udiranä (Premature operation)-During this process the Sattä karma are brought into operation or fruition (Udaya)
by deliberate efforts like penance. In this process, the Karma that could have borne fruits later can be ripened earlier to give results in advance like ripening of fruits by artificial means. It may not apply to all cases and types of Karma bondage. 30
Effort (Purushärtha) over Destiny
(Karma) [continued]
•Udvartanä (Intensification)-In this state the Sattä Karma will further increase in the
Duration (Sthiti), Intensity (Anubhäga), etc. of their bondage due to one's own action
•Apavartanä (Dilution) -In this state the Sattä karma will reduce their duration or
intensity of bondage due to one's action as opposed to Udvartanä
*Under Udvartanä and Apavartanä the duration (Sthiti) and intensity (Anubhäga) of Karma bondage can be increased or decreased
31
Sankraman (Interchange)• Ordinarily, the Karma bondage adheres to its own Nature, Duration,
Intensity, etc. and gives results according to its category –e.g. Knowledge Obscuring Karma will obscure knowledge only (as per its nature, duration and intensity).
• However, during the Sankraman process it is possible to change one sub-category of Karma into another by proper efforts. –e.g. Sensory Knowledge-Obscuring Karma (Mati Jnänävaraniya) may be changed into Study Knowledge Obscuring Karma (Shruta Jnänävaraniya).
• There are some exceptions –Faith Deluding (Darshan Mohaniya) Karma cannot be interchanged with Conduct Deluding (Chäritra Mohaniya) Karma
–Life Span (Äyu) Karma cannot be interchanged, etc.
Effort (Purushärtha) over Destiny
(Karma) [continued]
32
�Upasham (Dormancy)• When the Karma is made not to give results but remain dormant, it is
considered a state of Upasham of that Karma.
–e.g. Fire covered by ashes. As soon as ashes are removed, fire starts same way when Upasham is over, the Karma will start producing results.
�Nidhatta (Flexibility)• In this state the power (intensity) of karma can be partially altered by
efforts like penance.
�Nikächanä (Inflexibility)• The result of the Karma in this state is inescapable and effects of this
cannot be altered by the best of efforts like penance. Such Karma will be separated from the soul only after giving results upon their Udaya.
Effort (Purushärtha) over Destiny
(Karma) [continued]
9
33
Comments and Criticism
After endless argument about God, it has been concluded,
• For those who do not believe in God, no arguments are possible.
• For those who believe in God, no argument is necessary
Same thing may be said about the Jain Karma theory
• No proof is possible for the theory of Karma. Nor can it be proved in a laboratory.
• It is the word revealed from the teachings of the enlightened ones with their perfect knowledge, insight and experience.
• It provides a rational explanation for otherwise inexplicable divergence in existence. 34
Comments and Criticism
Jain Karma theory and the materialistic nature of Karma has faced its share of Criticism:
It is considered fatalistic, individualistic, mechanical and too emphatic on punishment and retribution.
Answer to the above criticism:A deeper understanding of the subject will reveal that belief in Karma leads to
-The acceptance of the inevitable and inescapable results of Karma avoids unnecessary discontentment within.
-There is a deep social commitment in Punya or auspicious Karma.
-There is scope for alteration or transformation in the results of Karma. Hence it is not mechanical.
-Belief in Karma lays emphasis, not so much on punishment or retribution but on the continuous efforts for moral regeneration and upliftment of the beings and this will result in a better social order.
35
Conclusion• Karma and its results are strictly personal to the soul.
• The Soul is responsible for its own karma and their bondage and hence it makes a person self-reliant and responsible for his/her deeds
• Karma bondage and Karma results are not transferable.
• No other soul can bail out the responsible soul by agreeing to bear or share the fruits of its Karma as they travel with the particular soul from (birth to birth) one life to another.
• Jain karma philosophy shows the importance of human efforts (Purushärtha) against its destiny. By adequate efforts, the soul can be supreme and can alter and dilute the effects of Karma or even completely get rid of them.
• Karma philosophy helps to enforce an ethical behavior and highly moral conduct, which ultimately makes the world a better place to live in.
• It provides a rational explanation to the existence of a living being
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Jain Karma Application and AnekantvadMisinterpretation of Jain Karma Philosophy
Pravin K. Shah
JAINA Education Committee
509 Carriage Woods Circle
Cary, NC 27513
919-859-4994 and fax
E-mail: jainaedu@gmail.com
Website: www.jainelibrary.org
Fundamental Beliefs Jainism
• Soul and Karma exist from Eternity
• The Soul is in Mithyätva (False knowledge, not having true
knowledge of reality, and wrong belief) from Eternity
• Karma is attached to the Soul from Eternity
• The Principles governing the successions of life cycles
(Birth, Life, and Death) is Karma.
• Our Ignorance (Mithyätva), Vices (Kashäya) and Intention
behind our actions of body, mind, and speech continues to
bind us with new Karma.
• Ignorance (Mithyätva) is the root cause of all Sufferings
• Ultimate goal of life is Liberation. Removal of Mithyätva
and Kashaya in turn helps to removes all Karma.
Properties Karma
Karma is a matter (Pudgal) and hence it possesses
all characteristics of matter
• No consciousness / knowledge
• Possesses Body
• Occupies Space
Very fine particles (smallest particle in the
universe)
Can not be seen/feel/verified
Entire Universe is filled with Karma Particles
Effects of Karma..
�Karma continuously produce their effect on to the Soul
� It obscures the Soul's natural quality of Infinite
Vision, Knowledge, Power, Conduct. Hence Soul
possesses limited Vision or Faith, Knowledge, Power,
Conduct, pleasure and pain (Ghäti Karma)
� Soul with Karma also possesses Body (human,
animal, insects etc), Life span, Social standing,
healthy or unhealthy body and environment (Aghäti
Karma)
�The intensity of the effect of Karma depends on the
illusion and ignorance of the Soul at that time
�One person's Karma does not affect the other living
being (no connection)
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Dravya and Paryay
Dravya (Substance)
– Every substance in the universe continuously changes its
form. During the modification process, its certain qualities or
properties remains unchanged. Collectively the unchanged
qualities are called as Dravya.
Paryäya (Modification or Form)
– Each substance in the universe continuously modifies its
form. This form is called Paryay of that substance at that
time.
Dravya and Paryay are inseparable.
– e.g. Bengal is a Paryay, Gold is a Dravya
Upadan and Nimitta
Upädän (Real cause of the change or result)
• Upädän is a real cause of a result
• It is One and Only One in any given process, result,
or activity
Nimitta (Apparent cause of the change or result)
• Nimitta is an apparent cause of a result or a catalytic
agent (helper) of a process, result, or activity
• There can be one or more Nimitta in any given event
Possible ReflectionsReflection of person X
1. It was Y's bad karma that he got hurt. I was just the Nimitta
2. It was predestined for Y to get hurt
3. I was not driving carefully. Due to my negligence Y got hurt
Reflection of person Y
1. It was my bad karma that I got hurt. Person X was just Nimitta
2. It was predestined for me to get hurt
3. It was X's fault. If he would have been careful I would not get
hurt
Reflection of person Z
1. Y got hurt because of his bad karma. Let him complete the
suffering so that his karma get exhausted
2. It was predestined for Y to get hurt
3. Y got hurt and I should try my best to help him immediately
Jain Spiritual Understanding of Five SamavayiCauses
Jain Reality (Logic) explains that
Five Causes of equal magnitude (Samavayi) are always
present when an event happens in the Universe or in our
Life
• Time (Kal)
• Intrinsic nature (Swabhav)
• Predestination (Niyati, Bhavitavyata, or Honahar)
• Instrumental cause (Nimitta)
– External Beings, Objects (External Cause)
– Karma (Internal Cause)
• Determination, Self-effort, or Freewill (Purushärtha)
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Example
• Leaves fall off at beginning of fall season,
Winter is cold (Time)
• Apple seeds grow apples not oranges, Female
gets pregnant not male (Intrinsic Nature)
• Animals can not do Meditation
(Predestination)
• Person X wins a lottery (Karma, Instrumental
cause)
• Gandhiji got the Independence of India (Free
Will / Determination)
Example – X, Y, and Z
Persons X and Y are involved in a car accident
Person X was at fault
Person Y got hurt
Person Z witnessed the accident
What are the possible reflections of persons X,
Y, and Z.
Note –
X Y and Z have good knowledge of Jain principles and
Karma philosophy
Ignorant Person's Reflection
Reflection of person X
It was Y's bad karma that he got hurt. I was just
the Nimitta or I happened to be present.
Reflection of person Y
It was X's fault. If he would have been careful I
would not get hurt. He is totally responsible for
the accident.
Reflection of person Z
Y got hurt because of his bad karma. Let him
complete the suffering so that his karma get
exhausted
Spiritual Person's Reflection
Reflects on one cause which enhances his spirituality or
reduces his kashays such as anger, greed, ego, lust etc.
X
–It was my negligence (Freewill)
Y
–It was my bad Karma or my Predestination
Z
–My intrinsic nature (Swabhav) is Compassion. I
need to help Y immediately
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Fully Realized (Kevali) Person's Reflection
Fully Realized (Kevali) person reflects that
this is way the incident occurred (All 5
Causes are Present Equally).
Analysis
Jain reality explains that 5 causes exist equally for any
event that occurs in the Universe
However
3 of 5 causes are beyond our control
• Time, Intrinsic nature, Predestination
Instrumental Cause (Nimitta)
• To certain extent External circumstances are in our
control
• Karma which have not produced the result (which
are in Satta) continuously changes with our
reflection
Freewill or Determination (Purusharth) is in our control
Summary
Jain reality indicates that Five Causes are always
present for any event that happens in the Universe.
To form an opinion on any one of the five causes
indicates our ignorance (Mithyatva) about Jain reality.
However during our spiritual growth period, we
should reflect on one cause that will reduce or
minimize our vices (Kashaya) such as Anger, Ego,
Deceit, and Greed and enhance our spirituality.
Kevali visualizes the presence of all five causes at all
the time. However his action will always be
compassionate without any attachment to the action.
Summary..During the action or activity period one should reflect on:
One's own effort for the success (Determination, Free will,
Self-effort)
At the conclusion of an activity or action one should reflect on:
If the result is positive
The success was due to the help from others (external
Nimitta or circumstances)
If the result is negative
The failure was due to
• My past karma
• Was Predestined
• My effort was not adequate
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Spiritual Understanding of Predestination
Person needs Freewill, Determination, Effort or Ego to
progress from Illusionary/Ignorant state (1st Gunasthank)
to Monkshood state (6th Gunasthank)
Person can not spiritually progress further without
dissolving his/her ego.
To the egoless person, all events that occur in the universe
seems predestined
• This does not mean that events are predestined in
reality (all five causes are equally present)
Only single concept of Predestination violates Jain theory
of Five Samavayi Causes.
Keval Jnan
The popular definition:
• Kevali is capable of visualizing All Past, Present, and
Future Events together of the universe (Paryaya of
every substances) at the same time
Analysis
• From reflection (Upayog) point of view, Kevali's
reflection remains within his/her soul all the time (He
lives in present moment only). Hence Kevali never
reflects in past and future time and on external objects
• The definition is useful to get rid of ego (karta bhav)
to further enhance our spirituality from 6th
Gunasthanak to 13th Kevali stage.
Karma and Compassion
Our ignorance or intention behind our actions of
body, mind, and speech bind us with Karma.
Hence during an ignorance state, a person is
controlled by surroundings (Nimitta).
• Hence on the path of spiritual progress, the
ignorant person should be surrounded by
proper environment
–Religious study, and Swadhyay
–Charity, Environmental and Social work
–Temple and Pathshälä going, Tirth Yatra
Karma and Compassion.....
• As spiritual progress occurs, the effect of
Nimitta reduces, and the power of Free-will
(Upadan) increases
• For a totally realized person (Kevali)
surroundings (Nimitta) has no effect
• Karma philosophy applies to myself only,
Compassion applies to all
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Holistic Jain Spirituality:Comprehensive Approach to Ahimsa, Diet,
Health, and Environment
Pravin K. Shah
JAINA Education Committee
509 Carriage Woods Circle
Cary NC 27513-6469
Web - www.jainelibrary.org
Email - jainaedu@gmail.com
Tele - 919-859-4994
Holistic Approach to Jain Spirituality
Holistic (Comprehensive) Approach to Spirituality
Comprehensive means analyzing the whole system
of Jain beliefs and practices with respect to Ahimsa, Compassion, Diet, Penance, Health and
Environment rather than simply emphasizing some
of its individual components.
• Ahimsa and Compassion
• Diet, Health, and Environment
• Penances - 6 External Penances and their
relationship with spirituality (6 Internal
Penances)
Guide Line of Practicing of Ahimsa for Laypeople
• Nonviolence is the highest principle of Jain
Religion
• However, life can not exist without violence
• Hence, for our existence (food and shelter) we
must follow the path of minimum violence
Samvar – Right Conduct or Practices
Ahimsa and Compassion
Basic Jain Principle for Minimum Violence
• The degree Violence inflicted is proportional to the number of
senses a living being possesses….
• Violence to a living being which has more senses (Five, Four,
Three, etc.. in these order) is more sinful act than thousands of
One Sense living beings.
• Violence to a living being which has more senses also creates a
greater impact on the Environment
• Order of Violence: Human (Self and Other), Animal, Insects, Bacteria (two senses), One sense beings (Vegetables, Water,
Air, Earth, and Fire)
Since life can survive by consuming one sense beings, Jainism
believes in Vegetarianism even though Vegetables have
innumerable/infinite living beings which are killed for our survival
(humans need food and shelter for survival).
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Jain Diet – Follow the Path of Minimum
Violence (Samvar)
Order of Degree of Violence (highest to lowest)
1. Violence or Exploitation of Human Beings (1st
order Sin) - food, clothes, and shelters prepared by
child labor, or by exploiting other human beings
2. Violence to five sensed Animals (2nd order Sin) -
food prepared by exploiting and killing animals:
Meat, Milk, Cheese, Butter, Sweets, Ice-creams,
Fish, Chicken, Eggs etc..
3. Violence to four and three sensed movable beings
such as flies, bees, insects (3rd order Sin)
Jain Diet – Follow the Path of Minimum
Violence (Samvar)
Order of Degree of Violence (highest to lowest)
5. Violence to two sensed beings such as Bacteria etc..
(5th order Sin)
6. Violence to One Sensed Beings (minimum violence
6th order Sin)
• Water, fire, air, earth, and pratyek vegetables
have innumerable souls
• Root vegetables have infinite souls
Usage of One Sensed Beings should be minimum for
Healthy Survival
Holistic Jain Diet - Food Criteria
Jain Food must be conducive to the Ahimsa, Environment, Health and
Spiritual upliftment.
• One should not consume any food that can create the violence
(Kashaya – Anger, Ego, Deceit, and Greed) within or degrades
awareness (Drugs and Liquor)
• One should not eat any food that involves violence to Movable beings
(Human, Animals, Birds, Insects etc..)
• Not to Consume Anishta (no nutrition) Food
Food which have no or very minimum nutrition value (junk food,
deep fried food, Stale food, liquor).
• Not to Consume Anupsevya (not a food) Food
Not a Food (Drugs, Tobaccos, etc..)
Hence Eat only healthy strict Vegetarian (Vegan) Food.
Holistic Jain Diet Criteria
Consume Only “Healthy Vegan Food”
• Food should be obtained with Minimum
Destruction of Environment
• Consume Minimum for Healthy Survival.
Over eating and Waste is Violence
• Eat little less than your hunger and early in
the day for good Health and for proper
practice of Meditation.
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Violence to Humans
Two Categories of Violence to Humans
1. Violence to Oneself – (Highest Sinful act)
From spiritual point of view, consuming food that
degrades our awareness and health (junk food,
drugs, liquor, opium, Snuff, Drugs…)
2. Violence to other Human Beings – (2nd highest Sin)
From Ahimsa point of view, using food, clothes,
and shelters prepared by child labor, or by
exploiting other human beings
• Meat, Chicken, Fish, Eggs
• Dairy Products (highest cruelty to cows in
commercial dairy)
Milk, Yogurt, Cheese, Butter, Ice-cream,
Ghee, Sweets
• Eggs – Fertilized or Non-fertilized (highest
cruelty to birds in factory farming)
• Honey (Bees are produced and raised)
• Jello made from fish Gelatin
• Varakh (Silver Foil) made using cow’s intestine.
Food Related to Animal Cruelty
American Culture (Psychology)“Most people care about animals and do not want to see them harmed,
but engage in a diet that requires them to be killed or suffer”
Classification of Animals –
Pets, Wild Animals, and Farm Animals
Treatment of farm animals can not be applied toward pets
One can not crammed dogs in a cage similar to chicken, which
deprives fresh air, sunlight, and movement.
America - Dogs are Pet, Cows are Farm Animals
Other culture - Dogs for food, Cows are sacred
We have become so accustomed to (and often attached to)
our forms of exploitation, often intertwining them deeply
into our culture, religion, and way of life.
Cruelty to Animals
Universal Law of Mother Nature
• No mother (cow and human) produces milk unless she delivers a baby
first.
• After the birth of a calf, the cow starts to produce milk only to feed her
calf. She also produces just enough milk that is needed for her calf under
natural healthy environment (same as human).
• The cow slowly stops producing milk after her calf reaches a weaning
age (same as human).
• Nature has not made any provision for mother cows to produce more
milk than the need of their calves under natural healthy environment.
Conclusion
Any drop of milk that we drink or we use in dairy products is considered
stolen from the mother cow that was meant for her baby calf under normal
healthy environment. This is the Most Cruel Act.
Cruelty in Dairy Industries
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Statistics
Animals Killed per Day in USA
–Cattle - 130,000
–Calves - 7,000
–Hogs - 360,000
–Chickens - 24,000,000
Cruelty to Animals Cruelty in Dairy Industry
• Cows are kept pregnant continually
• Slaughtering 70% to 80% of baby calves
slaughtered within six months by the Veal
industry or within five years by the beef
industry
• Slaughtering the mother cow after five years
of their fertile life while the life expectancy is
about 20 years
• Everyday, hormones or drugs are injected to
increase the milk yield.
Greenhouse effect
World's 1.3 billion cows annually produce 100 million tons of methane a powerful
greenhouse gas which traps 25 times as
much solar heat as CO2
Water Consumption
Livestock (Cattle, Calves, Hogs, Pigs)
production accounts for more than half of
all the water consumed in USA.
Impact on Environment
Land Usage
• A third of the surface of North America is
devoted to grazing
• Half of American croplands grow livestock
feed for meat and dairy products
• 220 million acres of land in the USA have
been deforested for livestock production
• 25 million acres in Brazil, and half the
forests in Central America
Impact on Environment
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�To produce 1 lb. of Meat, an average of 40 lbs. of
vegetation is used.• This calculation takes into consideration, the land clearing, as
well as food for the live-stock until slaughter –
Food cattle are generally slaughtered prior to 2-years-old Dairy
cattle may live 4 years before being turned into burgers.
�To produce 1 lb. of Meat, an average of 2500
gallons of water is used. • 1 lb. of wheat requires 108 gallons of water
1 lb. of rice needs 229 gallons of water
1 lb. of potatoes require just 60 gallons of water
*Source: USDA 2001.
Impact on Environment (continued)
Waste
Waste released in the Environment by
American Meat and Dairy Industry:
230,000 pounds per second, polluting
our land, air and water systems.
*Source: USDA 2001.
Impact on Environment (continued)
Impact on Health – Meat and Dairy Products
� High Cholesterol
� High Saturated Fats
� High incidence of Prostate Cancer
� Calcium Deficiency (recent study)
� Less Hygienic
Impact on Health Cruelty in Egg Production
Poultry Farms –
Hens / Chicken are considered Egg producing Machines
Confined to Narrow Space
Attack One Another
De-beaked
Food Given
Bone meal, Blood meal, Excreta food, Meat meal, Fish meal, Grain
Unfertilized Egg
It is the Result of Biological Cycle of a Hen but they go through the
same cruelty
Usage of Byproducts
Cosmetics, Cakes, Cookies, Candies, Wine "clearing" agent,
Shampoos, Skin Care Products
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• Manufactured using Cow's Intestine (Ox-gut)
obtained from slaughterhouses
• Thin strips of Silver placed between intestine
and manually hammered to create Silver Foil.
• Used to decorate sweets, betel nut, paan,
Temple idols etc..
• Annually 255,000 Kgms used ($40 Million)
Cruelty in Varakh (Silver Foil)
ProductionCaring for the Earth and Environment is the way of Life
for the Jain Community by following the two key
principles of Jainism in every day life
Ahimsä
• Be Compassionate including to ourselves
• Minimize injury to all forms of life including
Air, Water, Earth, Plants and Animals
• Be Strict Vegetarian / Vegan and avoid the use of complete
Animal based products
Non-possessiveness / Self-restraint
• Reduce our needs and wants as far as possible
• Reuse / Recycle products, Eliminate Waste
• Share Resources
Jainism in Action –
Eco friendly Religion
Nirjarä – Jain Penance
Nirjarä is the process of exhaustion of karma already
acquired
• The karma exhaust themselves by producing the
results (creating environment) when it is time for
them to do so (known as Akam Nirjara).
• However at that time, new karma begin to pour in.
• Hence it becomes difficult to be free of Karma.
Therefore, one should destroy the Karma before they
produce the result. This is real Nirjarä (known as Sakam
Nirjara)
Nirjarä – Jain Penance
Nirjarä is done by rigorous penance
Six External Penance:
• Relates to Physical Body (Food and Exercise)
• Pre-requisite to prepare our mind for Internal
Penance which is true Nirjarä
Six Internal Penance:
• Relates to spiritual improvement of Thought
Process (meditation) – It is a real cause of
liberation
• Real Nirjarä removes/reduces Ghati Karma
(Mohaniya Karma) before its Maturity
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Anasan
Complete abstinence from eating and drinking
Alpähära or Unodari
Reduce the quantity of food one normally eats
Ichhänirodha or Vrittisamkshepa
Control of desire for food and material things
Rasatyäg
Give up stimulating or tasty food
–honey, alcohol, butter, milk, tea, sweets,
juices, fried foods, soft drinks, etc.
First 4 External Nirjarä relates to healthy diet
Nirjarä – Penance :
External Penance
Sanlinatä (Vivikta_shaiyashan)
Stay in a lonely places free from all
disturbances. Withdrawal of senses from
external comfort.
Käya Klesha
Tolerating physical pain voluntarily
Last two External Nirjarä relate to Healthy Body.
Healthy diet and healthy body are requirements for Real or
Sakam Nirjara
Nirjarä – Penance :
External Penance
Präyashchitta
Repentance for Bad Deeds with firm
determination - not to do it again
Vinay
Humility and proper behavior towards all living
beings
Vaiyävruttya or Vaiyävachcha
Rendering Selfless service to needy and sufferings
Swädhyäy
Study or Understanding of self (religious
literature)
Nirjarä – Penance :
Internal Penance
Dhyäna
Contemplation and Meditation on soul’s true
nature
Käyotsarga or Vyutsarga
This is the ultimate internal austerity, where
the activities of the body, speech, and mind
are withdrawn and a person exist with
complete awareness and bliss
Nirjarä – Penance :
Internal Penance
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The Book of Compassion:
List of Articles
The Book has the following Articles:
• My Visit to A Dairy Farm
• Dairy Cows - Life, Usage, and Sufferings (New York
Times)
• Recycling of Slaughterhouse Waste (Rendering
Plants)
• Milk - Its Impact on Health, Cruelty, and Pollution
• Is Nothing Sacred? - Cruelty towards India's Holy
Animals
• Vegetarianism - A Compassionate Approach to Life
The Book of Compassion:
List of Articles
• Varakh (Silver Foil)
• Facts about Eggs
• Story of Silk
• Story of Pearls
• The Myth about Milk
• Puppy Mills: Breeding Ills
• Alternatives to Animal Abuse
• How our Diet affects the Environment
Note – All articles are available on Jain eLibrary Website
www.jainelibrary.org
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GunasthanasStages of Spiritual Development
Pravin K. Shah
JAINA Education Committee
509 Carriage Woods Circle
Cary NC 27513
E-mail: jainaedu@gmail.com
Website: www.jainelibrary.org
919-859-4994 and Fax
Stages of Spiritual DevelopmentGunasthanas
There are 14 stages of spiritual development
Soul travels from complete Ignorance (Mithyätva)
state to the complete blissful and liberated state
The order of Gunasthänas is logical and not
chronological
They are arranged according to the principle of
decreasing sinfulness and the increasing purity
Stages of Spiritual DevelopmentGunasthanas
Soul removes its
– Ignorance (Mithyätva) on 4th stage
– Vowlessness (Avirati) on 6th stage
– Passions (Kashäya) on 12th stage (at this stage soul has
removed only Mohaniya Karma (only 1 of 8 karma)
– Ghäti karma on 13th stage (at this stage has removed
another three karma – Jnanavarniya, Darshanavarniya,
and Anantray Karma)
– Yoga (activities of body, mind and speech) on 14th stage
and attains liberation (At the end of this stage soul has
removed the remaining all 4 Aghati karma – Vedniya,
Nam, Gotra, and Ayushya)
Stages of Spiritual DevelopmentGunasthanas
Mohaniya Karma Classification
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Stages of Spiritual Development Gunasthanas
01 Mithyätva (False conviction or faith)
• Delusion or Gross ignorance state of
Right faith or conviction
• This state is possessed by all souls from
the beginning of time
• Soul does not have a true knowledge and
faith of its true nature and in reality but
believes in ego centered personality and
non-reality
Stages of Spiritual Development Gunasthanas
• 01 Mithyätva (False conviction or faith)
• Three progressive stages Mithyätva
Mohaniya
–Mithyätva Mohaniya (Wrong belief)
–Mishra Mohaniya (Right/wrong belief)
–Samyaktva Mohaniya (Clouded right
belief)
• Soul migrates to 4th stage after acquiring
right knowledge and having right conviction
of that knowledge
Stages of Spiritual DevelopmentGunasthanas
02 Säsvädana (Stage of having tasted true
belief)
• One has a taste of true belief
• This states exists only while actually
falling down from the fourth to the first
stage
• Duration less than 48 minutes
Stages of Spiritual DevelopmentGunasthanas
03 Mishra (Mixed Stage)
• Mixed or partially rational belief.
• Also the condition of mind while actually
falling down from the fourth to the first
stage
• After the first fall, condition of mind
going up from first to third and then to
the fourth stage
• Duration less than 48 minutes
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Stages of Spiritual Development
(Gunasthanas)
04 Samyag-drashti or Samyaktva (Right Faith or
Conviction)
• Soul migrates directly to 4th stage from the 1st
stage (first time)
• Soul possesses Right Faith (Samyaktva) and
Right Knowledge but lack of self control or
conduct and hence it is known as Avirata-
samyagadrasthi (Vowless Right Faith)
• Gateway to Liberation
Stages of Spiritual Development
(Gunasthanas)
• 04 Samyag-drashti or Samyaktva (Right Faith or
Conviction)
• Three ways to achieve Samyaktva
�Upasham (suppression)
�Kshäyik (eradication)
� Kshayopasham (partial suppression and partial
eradication)
• Three types of Faith Deluding (Darshan Mohaniya)
Karma and four Anantänu-bandhi Kashäya (very
intense passions) has been suppressed or eradicated.
These seven Karma are called Darshan-saptak.
• Downfall occurs if Mithyätva was suppressed only
Stages of Spiritual DevelopmentGunasthanas
05 Desavirata-samyagadristi (Partial
Renunciation)
• Practicing partial vows of Right Conduct
• Conquered over Apratyakhan-kashay
(intense passions)
• Highest spiritual stage for laypeople
Stages of Spiritual DevelopmentGunasthanas
06 Pramatta-virata (Full Renunciation with some
lack of Awareness)
• Total renunciations of Material belongings and
Family life (follows ascetic life)
• Observes five great vows though possesses
some Non-awareness (Pramäda)
• Conquered over Pratyakhan-kashay (high
passions)
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Stages of Spiritual DevelopmentGunasthanas
07 Apramatta-virata (Full Renunciation with
total awareness)
• Observes vows at every moment without
negligence (pramada)
• Passions are reduced to minimum in
intensity, quality, number and form
(Sanjvalan)
• Partial realization of natural joy or bliss
(svabhavik ananda)
Stages of Spiritual DevelopmentGunasthanas
08 Apurva-karana or Nivratti-badara-
samparaya (Meditative state)
• Pureness of soul increasing
• Remains in meditative state
• Traces of Passions are still present
Stages of Spiritual DevelopmentGunasthanas
09 Anivritti-karana or Anivratti-badara
samparaya (Advance meditative state)
• More advanced thought-activity or
meditation
10 Sukshma-samparaya (Almost passionless
state)
• Only very slight pious greed left to be
controlled
Stages of Spiritual DevelopmentGunasthanas
11 Upasanta-moha (Quiescence passionless
state)
• Quiescence of the remaining traces of
pious greed
• Fallback occurs due to suppression of
passions
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Stages of Spiritual DevelopmentGunasthanas
12 Kshina-moha (Complete passionless state)
• Desirelessness (Vitaräga) State
• Complete eradication of even pious greed
• Duration is less than 48 min
• No fallback can occur (all passions are
eradicated)
Stages of Spiritual DevelopmentGunasthanas
13 Sayogy-kevalin (Active Omniscience State)
• Omniscience state (elimination of four Ghati
karma)
• Perfection of Right Vision, Right Knowledge,
Right Conduct, and Infinite Power or Energy
• It is known as Liberation in the embodied
state
• Activity of Body, Mind and Speech exist
(Yoga)
• Tirthankara establishes religious order
Stages of Spiritual DevelopmentGunasthanas
14 Ayogy-kevalin (Passive Omniscience
State)
• Cessation of all activities of the three
yogas
• Duration is very short (few seconds)
• Next step is the attainment of Liberation
or Nirvana
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Five Great Vows Twelve Vows of Laypeople
Pravin K. Shah
JAINA Education Committee
Jain Study Center of North Carolina
509 Carriage Woods Circle
Cary NC 27513-6469
E-mail: jainaedu@gmail.com
Website: www.jainelibrary.org
919-889-1900Cell
Path of Liberation
�Right Faith - Samyak Darshana
�Right Knowledge - Samyak Jnan
�Right Conduct - Samyak Charitrya
�Monk - Sadhu
�Nun - Sadhvi
�Layman - Shravak
�Laywoman - Shravika
Four-Fold Order of Jain SanghSpiritual Practiceners and Teachers
Renounce the world
•No earthly possessions
•No family relationship
•Beg for food
•Wear no cloths or white/yellow cloth
•Walk on bare feet (no vehicles)
Practice self-control
Follow strictly Five Great Vows (Maha-vrats)
• By Mind, Speech, and Action
• Not to do,
• Not to ask others to do,
• Not to approve such actions
Ascetics (Monks and Nuns):
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Nonviolence (Ahimsa)
• Universal Love and Compassion to all Living
Beings
• Do not hurt anyone (body, speech, and thought)
• Embrace the welfare of all humans, animals and protection of environment
Truth (Satya)
• Always speak truth which is pious and pleasant otherwise remain silent
Non-stealing (Achaurya)
• Not to cheat or use illegal means or not to take any
item unattended.
• When accepting alms, help, or aid, one should not take more than what is needed.
Ascetics (Monks and Nuns):
Chastity (Brahmacharya)
• Total abstinence from sensual pleasure of five senses
Non-possession/ Non-attachment (Aparigraha)
• Total abstinence of possession and attachment
• Possession creates attachment which results in
continued greed, jealousy, selfishness, ego,
hatred, violence.
• This leads to bondage of Karma, which leads to the further cycles of birth and death
• Wants and desires have no limit.
Five Great Vows of Ascetics
Not require to renounce the world
Discharge household duties by honest means
Live a progressive pure/spiritual life
Support Ascetics, Temples, Scriptures
Follow the Twelve Vows of Lay people
• Five Main Vows of Limited Nature
(Anuvratas)
• Three Merit Vows (Guna-vrats)
• Four Disciplinary Vows (Siksha-vratas)
By Mind, Speech, and Action
Not to do and
Not to ask others to do
Lay Followers (Shravaks and Shravikas): Twelve Vows of Layperson
Five Main Vows of Limited Nature (Anuvratas):
• Nonviolence Anuvrat (Ahimsa Anuvrat)
• Sthula Pranatipat Viraman Vrat
• Do not hurt Intentionally any beings (Selfish motive, sheer pleasure and even avoidable negligence).
• One may use force, if necessary, in the defense of his country, society, family, life, property, religious institute.
• Minimum violence in agricultural, industrial, occupational living activities (through carefulness
and due precaution).
• Truthfulness Anuvrat (Satya Anuvrat)
• Sthula Mrisavada Viraman Vrat
• Avoid gross lies - Do not give false evidence or deny the property of others. Avoid cheating others.
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Five Main Vows of Limited Nature (Anuvratas):
• Non-stealing Anuvrat (Achaurya Anuvrat)
• Sthula Adattadana Viraman Vrat
• A person must not steal, rob, or misappropriate others goods and property.
• He must not cheat and use illegal means in acquiring worldly things
• Chastity Anuvrat (Bhramacharya Anuvrat)
• Sthula Maithuna Viraman Vrat
• A person must not have a sensual relationship with anybody but one's own lawfully wedded spouse.
• Even with one's own spouse, excessive indulgence of all kinds of sensual pleasure need be avoided.
Twelve Vows of Layperson
Five Main Vows of Limited Nature (Anuvratas):
• Non-attachment Anuvrat (Aparigraha Anuvrat)
� Sthula Parigraha Viraman Vrat
� One must impose a limit on one's needs, acquisitions, and possessions such as land, real estate, goods,
other valuables, animals, money, etc.
� The surplus should be used for the common good.
� One must limit the every day usage of number of food items, or articles and their quantity.
� Non-possession, like non-violence, affirms the oneness of all life and is beneficial to an individual in his spiritual growth and to the society for the redistribution of wealth.
Twelve Vows of Layperson
Three Merit Vows (Guna-vrats):
• Limited Area of Activity (Dik Vrata)
• Limited use of Consumable and Non-consumable
items (Bhoga-Upbhoga Vrata)
• Avoidance of purposeless Sins (Anartha-danda
Vrata)
Merit vows enhance and purify the effect of the five main vows.
They govern our external conduct.
Twelve Vows of Layperson
Four Disciplinary Vows (Siksha-vratas):
• Limited duration of Meditation (Samayik Vrata
• Limited area and duration of activity
(Desavakasika Vrata)
• Limited duration of Ascetic's life (Pausadha
Vrata)
• Charity Vow (Atithi Samvibhaga Vrata)
They reflect the purity of one's heart.
They encourage us in the performance of our religious
duties.
They are preparatory to the discipline of an ascetic's
life.
Twelve Vows of Layperson
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Peaceful Death (Sanlekhanä):
• The peaceful death is characterized by non-
attachment to worldly objects and by a
suppression of passions at the time of death.
• One may take vow of Sanlekhanä if one is in sound mind, one is terminally ill and can not
remain in equanimity or meditative state, and his
Guru gives permission.
• The last thought should be of a calm renunciation of the body.
• In the final days of life, a householder can attain such a peaceful death if he/she truly follows the above twelve vows.
Twelve Vows of Layperson
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Pravin K. Shah
Jaina Education Committee
Jain Study Center of North Carolina
509 Carriage Woods Circle
Cary, NC 27513
Website: www.jainelibrary.org
e-mail: jainaedu@gmail.com
919-859-4994 H, 919-889-1900Cell
Jain Universe
Preaching Methods of Lord Mahavir
Lord Mahavir preached Jain religion and its philosophy and
spirituality using four different methods known as Four
Anuyogs
1. Stories (Pratham_anuyog)
Historical, non-historical, and mythology
2. Conduct (Charan_anuyog)
Self control, penance, repentance, and nonviolence
3. Mathematics (Ganit_anuyog / Karan_anuyog)
Karma and its classification
Various stages of Soul's spiritual development based
on Karma
Structure and Function Universe
4. Philosophy or Adhyatma (Dravya_anuyog)
Spirituality
Jain Universe
Akas (Space)
Lokakas
Jiva and Ajiva Exist
Height - 14 Rajlok
Alokakas
Empty - Void
Infinite
Jain UniverseJain Universe
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Yojan and Rajlok Measurement
Yojan
1 Danda or Bow = 6 feet
2000 Danda or Bow = 1 Kosha
4 Kosha = 1 Yojan (@ 9.0 miles)
Another book gives different measurement
1 Dhanu = 6 feet
4000 Dhanu = 1 Yojan (@4.5 miles)
1000 Yojans = 1 Mahayojan
Rajlok or Rajju
A distance traveled by a deva (a heavenly god) in six months at a rate of
2,057,152 Yojan in one samay (Samay = smallest unit of time = @1/4
second) or
The distance traveled in six months by a ball of iron weighing 1,000 bhar
(1000 tolas or 25 lb.) let fall freely from Indralok (heaven).
= @1.15 x 10E21 miles
Universe (Lokakas)
Total Height = 14 Rajlok
Upper world height = 7 Rajlok
Middle world height = 1800 Yojans
900 Yojan up from center of the surface
900 Yojan down from center of the surface
Width = 1 Rajlok
Lower world height = 7 Rajlok
Lokakas Volume (Digambar) = 343 Cubic Rajlok
Lokakas Volume (Swetambar)= 239 Cubic Rajlok
Universe (Lokakas)
Who Lives Where? (Residents)
Upper World
• Liberated Souls (Moksha)
• Vaimanik devas
12 /16 Devaloks, 9 Graivek, 5 Anuttar devas
Middle World
• Jyotishka devas (above 900 yojans)
• Humans, Tiryanch (on surface)
• Vyan vantar devas (below 900 yojans)
Lower World
• Bhavanpati devas
• Narakis
Upper World
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Upper World
Height = 7 Rajlok or Rajju
Moksha, 5 Anuttaras, 9 Graiveks, 12 or 16 Devloks
Liberated Souls - lives in Moksha
Vaimanik devas (3 sub-categories)
Higher Vaimanik devas (Anuttara and Graiveks)
Anuttara devas attain liberation either in next birth or
third birth
Each deva is independent
Lower Vaimanik devas
Organized like Earthly kingdoms -
Rulers (Indra), Counselors, Guards, Followers,
Armies
Middle World
Consist of 900 yojans above and 900 yojans below Earth surface
Jambudvip is in the Center of the Middle World
Surrounding Jambudvip, an innumerable series of concentric rings of
alternate oceans and islands (dvip or continents)
Residents
Jyotishka devas (gods of light) - 790 to 900 yojans above earth
Human, Tiryanch (Animals, birds, etc......) on the surface
Vyan vantar devas - 100 yojan below surface of Earth
World of Human (Manushya_lok)
Consist of two and half continents
Jambudvip, Dhataki_khanda, and half of Puskara_dvip
List of 64 Indras – Celebrates
Birthday of Tirthankar
List of 64 Indras who perform Trthankar Abhishek after Birth
on Mount Meru
• Bhavanpati – 20 (There are 10 Bhavanpati places and each divides in
North and South and each one has one Indra)
• Vyatar – 16 (There are 8 Vyatar places and each divides in North and
South and each one has one Indra)
• Vyan Vyatar – 16 (There are 8 Vyan Vyatar places and each divides
in North and South and each one has one Indra)
• Jyotishk Dev – 2 - One Moon and One Sun (There 2 Suns and 2
Moons exist in Jambudweep but one of them comes for Abhishek)
• Vaimanik – 10 (one Indra each from first 8 Devlok + One Indra from
9th and 10th and One Indra from 11th and 12th Devlok)
Middle World (Madhyalok)Two and Half Island
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Jyotishka Devas
Distance from Earth surface
Stars (Tara) = 790 yojans
Sun (Surya) = 800 yojans
Moon (Chandra) = 880 yojans
Constellation (Nakshatra) = 884 yojans
Planets (Graha)
Mercury (Budha) = 888 yojans
Venus (Shukra) = 891 yojans
Jupiter (Guru or Brahaspati) = 894 yojans
Mars (Mangal) = 897 yojans
Saturn (Shani) = 900 yojans
Remaining planets = 888 to 900 yojans
Mount Meru
Mount MeruNumber of Jyotishka Devas
(Two and Half Continents)
Location Moon Sun Planet Constellation Stars
Jambu Dvip
Island
2 2 176 56 133,950E14
Lavan Samudra
Ocean
4 4 352 112 267,900E14
Dhataki Khand
Island
12 12 1056 336 803,700E14
Kalodadhi Samudra
Ocean
42 42 3696 1176 2,812,950E14
Pushkar Dvip
Island
72 72 6336 2096 4,822,200E14
Total 132 132 11696 3696 8,840,600E14
•Only stars are in 10 million X 10 million unit (10E14)
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Jambudvip
Center of the Middle World
Diameters 100,000 yojans
Mount Meru is at the center
Illuminated by two Moons and two Suns
Six mountains run from East to West, divide
into seven huge continents
Each continent is watered by two great
rivers
Jambu-dvip
Jambu-dvip
�Seven Continents and Six Mountains
1. Airavata (North) - Rakta and Raktoda Rivers
Shikhari Mountain
2. Airanyavant - Rupyakula and Suvarnakula Rivers
Rukmi Mountain
3. Ramyak - Narkanta and Narikanta Rivers
Nil Mountain
4. Mahavideh (Middle) - Sitoda and Sita Rivers
Nishidh Mountain
5. Harivarsha - Harikanta and Harita Rivers
Mahahimvant Mountain
6. Himavant - Rohitasya and Rohita Rivers
Himvant Mountain
7. Bharata (South) - Sindhu and Ganga Rivers
Jambu-dvip
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Karma_bhumi (Land of Action)
• Three Continents
Bharata, Airavata, and Mahavideh
• Tirthankars are born only in Karma_bhumi
• Religion exist and Liberation is possible
Akarma_bhumi (Land of No Action)
• Four Continents
Hemavat, Harivarsha, Ramyak, Hiranyavat
• Two Sub-continents of Mahavideh
Devkuru and Uttarkuru
• Congenital pairs (yugalins) live
• Land is adorned with wish-granting trees
(kalpa_vraksa) and magnificent ponds.
• No Tirthankar is born
• No Religion exist and hence no liberation
Karma and Akarma Bhumi
• Located in the Southern part of Jambudvip
• Vaitadhya mountain runs from East to West in the middle
(width 50 yojan) divides into two halves (North and
South)
• Two rivers (Ganga and Sindhu) run from North to South.
They divide each North and South sections into three
sub_continents
• Mountain has two tunnels connecting North and South
section
• Chakravarti king rules all six sub_continents (only he can
pass through the tunnels)
• Vasudev king rules three sub_continents
• Southern middle sub_continent is known as Arya_kshetra
• Remaining five sub_continents are known as
Anarya_kshetra (Malechchha)
• Tirthankar is born only in Arya_kshetra
Bharat_kshetra
Bharat-kshetra (India)
Mount Meru is located at the center. It is buttressed by the two
Vaksara mountain ranges which surround two countries known
as Uttara_kuru and Deva_kuru.
Both Kurus are Akarma_bhumi and where congenital pairs
(yugalins) live.
Two rivers (Sita and Sitoda) divides into four parts
Northeast, Southeast, Northwest, Southwest
Each part has 8 sub_continents -
Total 32 sub_continents known as 32 vijays
A Tirthankar may born in each vijay
At present four Tirthankaras exist as follows
• Northeast (Ishan) - Simandhar_swami (8th vijay)
• Southeast (Agni) - Yugamandhar_swami (9th vijay)
• Southwest (Nairutya) - Bahu_swami (24th vijay)
• Northwest (Vayavya) - Subahu_swami (25th vijay)
Mahavedah - kshetra
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Manushya_Lok - (World of Humans)
Humans reside only in Two and Half dvips
(continents)
Jambudvip
Dhataki_khanda
Half of Puskara_dvip
Dhataki_khanda is twice as large as Jambudvip. It
has twice the number of mountains, rivers and
continents of Jambudvip.
Puskara_dvip is twice as large as Dhataki_khanda
but humans reside only in half of Puskar dvip. Hence
it has also twice the number of mountains, rivers,
and continents of Jambu_dvip.
Manushya_Lok
(World of Humans) cont..
Hence Manushya_lok consist of:
Fifteen Karma_bhumi,
Five Bharat_kshetra,
Five Airavat_kshetra,
Five Mahavideh_kshetra (includes Five Mount Meru),
Thirty Akarma_bhumi.
Human, Animals, Birds, Trees, Plants, etc. exist
Human population of Manushya_lok is 10E29
Outside Manushya_lok
Only Animals, Birds, Trees, Plants, etc. exist
Liberation is attained only from Karma_bhumi of Manushya_lok
Nandishwar-dvip52 Eternal Temples
Lower World
Residents
Narakis (Hellish)
Bhavanvasi devas
Naga_kumar, Asur_kumar, Padmavati
7 infernal regions (Narakis)
1st region = 1 Rajju wide
7th region = 7 Rajju wide
Each infernal region is made up of
Clay,
Ice (solid water)
Solid air (ghan vayu)
Thin air (tan vayu)
Space (akas)
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Lower World continued..
Suffering increases from 1st to 7th Hell (Narakis)
Burning heat
Intense cold
Nauseous smells
Unquenchable thirst
Insatiable hunger
Unavoidable torture from each other
Ill treatment from Asuras (upto 3 Narakis)
(Asuras are Bhavanpati devs)
Earth is Flat
Earth is not moving
Sun and Moon moves around Mount Meru (Earth)
Two Suns and Two Moons exist in Jambu-dvip
Mahavideh-kshetra connected to Bharat-kshetra via land
(mountains, rivers, etc..)
Sun is closer to Earth than Moon
Summary
Two Ways to be Fooled
There are two ways to be fooled.
“One is to believe what isn't true;
the other is to refuse to believe what is true."
- Soren Kierkegaard
Scientists at the university of Kalamazoo and the University of
Oshkosh have simultaneously confirmed beyond a reasonable
doubt that
The Earth is not flat and that cruise ships will not fall off
the planet and sail off into space on round-the-world
excursions.
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Jain Agam Literature
Pravin K. Shah
Jain Study Center of North Carolina (Raleigh)
509 Carriage Woods Circle
Raleigh NC 27607-3969
919-859-4994 and fax
E-mail: education@jaina.org
Website: www.jaina.org
Index
�Jain Agam (Canonical) Literature
• Definition
• Classification
• Listings of Sutras
• Summary of Agams by Jainsects
• History of Preservation
• Agam substitute Literature of Digambar
• Authors of Agam Literature
• Agam Sutras based on Fourteen Purvas
Index
�Commentary on Jain Agams
• Niryukti
• Bhasya
• Churni
• Tika
�Non-Agam Jain Literature
• Various Subjects and Languages
• Jain Authors
• Important Jain Literature
Jain Agam (Canonical) Literature (Shrut, Sutra, Dvadsangi, Ganipitikas, Siddhant)
Definition
�Absolute Point of View - Nishchay-naya (from Reader or Listener point of view)
• Enhances Spiritual Life
• Finds Happiness within
• Reduces Kashays (greed, anger, lust, ego etc.) within
�Empirical Point of View – Vyavahar Naya (from Author or Speaker point of view)
• Teaching of Jina (Aapt, Tirthankar, Arihant, Arhat) who has
conquered attachment and aversion
• Preach Universal Truth
• Conduct - Equanimity, Compassion, Universal affection,
Friendship
• Thought - Principle of Relativity
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Jain Agam (Canonical) Literature (Shrut, Sutra, Dvadsangi, Ganipitikas, Siddhant)
Major Languages
�Ardha-maghadhi Prakrut 400 to 100 BC
�Jain Maharachtri 100 to 500 AD
Jain Sects
Jain Sects
Digambar
Monks - no cloths
Murtipujak
Bisa-panthi
Bhattarak Tradition
Orthodox murtipujak
Terah-panthi
Banarasidas (18th Cen)
Ahimsak and Simple Murtipujak
Nonmurtipujak
Taran-panthi
Taran-taran-swami
Swetambar
Monks - white cloths
Murtipujak
Murtipujak
Orthodox
murtipujak
Nonmurtipujak
Sthanak-vasi
Lokashah (14th Cen)
Tera-panthi
Acharya Bhikku (16th Cen)
Jain Agam Literature
(Jain Scriptures)
Ang-agams
12 Scriptures (all sects)
Ganadhars
11 Ang-agams
Swetambar - all
survived
Digambar - all extinct
12th Ang-agam
Drastivad
14 Purvas - all extinct
Five Parikarmas
Sutra
Prathamanuyog
Fourteen Purva-gatas
Five Chulikas
Angbahya-agams
14/34/21 Scriptures
14/10 Purvi Acharyas
Digambar Angbahya-
agams
14 scriptures (all sects)
All extinct
Swetambar Angbahya-
agams
34/21 Scriptures
All survived
Upang
12 Murtipujak\ 12 Non-murtipujak
Chhed-sutra
6 Murtipujak\ 4 Non-murtipujak
Mool-sutra
4 Murtipujak\ 3 Non-murtipujak
Chulika
2 Murtipujak\ 2 Non-murtipujak
Prakirna
10 Murtipujak\ 0 Non-murtipujak
Jain Agam LiteratureAng-pravistha Agam
�Direct Teachings of Lord Mahavir
�Composed by Ganadhars
�12 Ang-pravishta Agams
�Digambar (all sects)
• All 12 Ang-agams are extinct during 364 B.C. to 157 AD.
�Shwetambar (all sects)
• 11 Ang-agams are survived
• 12th Ang Agam is extinct during 356 BC to 474 AD.
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Ang-pravistha Agams
1. Acharang
2. Sutra-kratang
3. Sthanang
4. Samavay-ang
5. Vhakhya-prajnapti or Bhagavati
6. Jnata-dharma-kathang
7. Upasaka-dashang
8. Antahkra-dashang
9. Anuttaroupa-patika-dashang
10.Prashna-vyakran
11.Vipaka-sutra
12.Drishti-pravada or Drishtivad
Drishti-pravada-anga
12th Ang-agam
Divided into Five Parts:
1. Five Parikarmas
2. Sutra
3. Pratham-anuyoga
4. Fourteen Purvas
5. Five Chulikas
Drishti-pravada-anga�Five Parikarmas
• Chandra-prajnapti
• Surya-prajnapti
• Jambu-dvipa-prajnapti
• Dvip-prajnapti
• Vyakhya-prajnapti
�Sutra
• An account of 363 false creeds
�Pratham-anuyoga
• Life stories of 63 great Leaders
–24 Tirthankars
–12 Chakra-vartis
–9 Narayans or Vasudevs
–9 Prati-narayans or Prati-vasudevs
–9 Bal-bhadras or Baldevs
Listings of 14 Purvas1. Utpada-purva
• Describes the origination, destruction, and permanence nature of
substances
2. Agraya-niya
• Describes Seven Tattvas, and Six Dravyas
3. Viryanu-vad
• Describes the power and qualities of living and nonliving
substances.
4. Asti-nasti-pravad
• Seven ways (saydvad) of considering things and their usage.
5. Jnana-pravad
• Eight types of knowledge (Jnana)
6. Satya-pravad
• Description of truth, silence, speakers
7. Atma-pravad
• Description of soul (Atma) from Nischaya and Vyavahar point of
view
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Listings of 14 Purvas (Cont..)8. Karma-pravad
• Bondage and its modification of karma to the soul
9. Pratya-khyan
• Description of vows, penances, repentances, and renunciations of bad things
10.Vidyanu-vad
• Acquiring special power by learning various Mantras and other knowledge
11.Kalyan-vad
• Description of the grand celebrations of great events (Kalyanak)
12.Prana-vad
• Knowledge about removal of pains caused by spirit, ghost, snake...
13.Kriya-visal
• Description 72 arts of man and 64 arts of woman
14.Triloka-bindu-sara
• Way of attaining Moksha and its blissful state and permanent happiness
Five ChulikasChulika knowledge acquires extra ordinary power
1Jala-gata
• Power to walk on water, staying in the water, passing
through fire etc
2 Sthala-gata
• Travel to mount Meru, Mahavideh etc
3 Maya-gata
• Power to perform miracles
4 Rupa-gata
• Transformation of body into various forms
5 Akasa-gata
• Travel into space
Ang-bahya Agams:
�Composed by Sthaviras
• Compiled by 14 or 10 Purvi Acharyas
�Digambar
• All sects believes – 14 books
�Shwetambar
• Murti-pujak - 34 books
• Non-murti-pujak - 21 books
Digambar's Ang-bahya Agams
1. Samayik
2. Samstava
3. Vandana
4. Prati-kraman
5. Vinaya
6. Kriti-karma
7. Das-vaikalik
8. Uttar-adhyayan
9. Kalpa-vyavahara
10. Kalpa-kalpa
11. Mahakalpa-sanjnaka
12. Pundarika
13. Maha-pundarika
14. Nishidika
All 14 Ang-bahya Agams are extinct during 364 B.C. to 157 A.D.
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Sect..........................
Upang Agams
A
12
B
12Chhed-sutra Agams 6 4
Mul-sutra Agams 4 3
Chulika-sutra Agams 2 2
Prakirna Agams 10 0
Total 34 21
Shwetambar's Ang-bahya Agams
�A = Swetambar Murti-pujak sect
�B = Swetambar Nonmurti-pujak sect
Shwetambar's Ang-bahya Agams
Upang Agams1. Aupa-patika
2. Raja-prasniya
3. Jivabhigam
4. Prajnapana
5. Jambu-dvipa-prajnapti
6. Surya-prajnapti
7. Chandra-prajnapti
8. Nirayavali or Kalpika
9. Kalpa-vatansika
10.Pushpika
11.Pushpa-chulika
12.Vrashni-dasha
�Accepted by Murti Pujak and Non-murti Pujak sects.
Shwetambar's Ang-bahya Agams:
�Chhed-sutra Agams:
1. Nishitha
2. Maha-nishitha
3. Vyavahara*
4. Das-sruta-skandha
5. Brahat-kalpa
6. Panch-kalpa (now extinct) or Jit-kalpa*
�Mul-sutra Agams
1. Avasyaka
2. Dasha-vaikalika
3. Uttara-dhyan
4. Ogha-niryukti or Pinda-niryukti*
�Chulika-sutra Agams
1. Nandi-sutra
2. Anuyoga-dvara
* Not accepted by Non-murti pujak sect
Shwetambar's Ang-bahya Agams:
Prakirna Agams
1. Chatuh-sarana
2. Samstarak
3. Atura-pratya-khyana
4. Bhakti-parijna
5. Tandul-vaitalika
6. Chandra-vedhyaka
7. Devendra-stav
8. Ganit-vidya
9. Maha-pratya-khyan
10.Vir-stave
None are accepted by Non-murti pujak sect
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Agam Summary by Jain Sects
Digambar (all sects)
� 12th Ang Agam (14 Purvas) extinct by 356 BC
� Remaining 11 Angs and 14 Ang-bahya extinct by 157 AD
� Agam Substitute Literature
–Satkhand Agam
–Kashay-pahud
–Four Anuyogs consist of several books
Shwetambar (all sects)
� 12th Ang Agam (14 Purvas) extinct by 474 AD
� 11 Ang-pravishta Agams Survived
Shwetambar Murtipujak
� Accepts 34 Ang-bahya Agams
Shwetambar Nonmurtipujak
� Accepts 21 Ang-bahya Agams
History of Preservation�First Recension (226 BC)
• Patali-putra by Sthulibhadra
� 11 Ang Agams orally complied
� 14 Purvas not remembered
� Later Sthulibhadra complied 10 Purvas
�Second Recension (374 AD to 387 AD)
• Mathura by Skandil and Valabhi by Nagarjun
� Agams and Anuyogs documented
�Third Recension (527 AD)
• Valabhi by Devardhi-gani
� Prakirnas documented
� Agams and Anuyogs reviewed/preserved
� Differences documented in Churni
� Agam works settled (Catalog in Nandi Sutra)
�Current Status
• Deviation from Nandi Sutra
� Many Prakirnas are extinct
� Vir-stava and Pind-niryukti added after words
Commentary Literature
�To study Jain Agams,
� one requires to study complete Panchagini of
each Agam.
�Panchagini (Consist of Five Types)
• Original Sutras
• Niryukti
• Bhasya
• Churni
• Tika
Niryukti Literature
Written on Agam sutras
• Prakrit Language
• Poetic Form and Short
• Provides General Meaning of Agam sutras
Contains
• Historical Incidences
• Old Traditions, Stories, and Examples
• Philosophy, Principles, and Conducts
Author - Bhadrabahu-swami (second before 600 AD)
• Written on 10 Agams
Independent Niryukties
• Sanstarak Niryukti
• Govind Niryukti or Darshan Prabhavak Shastra
• Aradhana Niryukti
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Bhasya Literature
Written on Agam and Niryukti
• Prakrit Language
• Poetic Form
• Provides Specific Meaning
Contains
• Prachin (old) Anushruties
• Jatak Stories
• Provides Good Understanding of
–History of Jainism
–Conducts and Behavior of Monks
Authors
• Sanghdas-gani
• Jinbhadra-gani
• Written - 400 to 600 A.D.
Churni Literature
Written on Agam, Niryukti, Bhasya
• Prakrit mixed Sanskrit Language
• Prose Form
• Contains Jatak and Religious Stories
Provides Good Understanding
• Social Customs
• Business
• Food Habits
• Festivals
• Clothing of people
Author - Jindas-gani Mahattar
600 AD
Tika LiteratureWritten on Agam sutras, Niryukti, Bhasya, and Churni
• Sanskrit mixed with Prakrit stories
• Most Important to understand Agam literature
Prominent Tika Authors
• Haribhadra-suri (705 to 755 A.D.)
� Prajnapana, Avasyaka*, Nandi, Dasha-vaikalika*,
Anuyoga-dvara
• Shilanka-suri (8th century)
� Acharang, Sutra-kratang
• Abhaydev (11th century)
� 9 of 11 Ang agams
• Malladhari Hemchandra (11th century)
� Anuyogdvar
• Acharya Malay-giri (11th century)
� Nandi, Prajnapana, Jiva-bhigama, Brahat-kalpa, Rajpashniya, Chandra-pragnapti, Avasyak*
• Shanti-suri (1563 A.D.)
� Uttara-dhyan Sutra Vrahat Tika*
�Code English Name Prakrit Name
�A Metaphics Tattvajnan
�B Spiritual/Philosophy Adhyatma
�C Meditation Yoga, Dhyan
�D Karma Karma
�E Logic Darshan, Naya, Praman
�F Conduct Charnanuyoga
�G Morality Niti, Upadesh
�H Astronomy Lok Svarup
�J Story, Biography Puran, Katha, Rupak, Vyang
�K Ritual and Sutras Stotra, Mantra, Puja
�M Drama and Poetry Lalit Kavya, Kavya Shastra, Natak
�N Figures of speech Alankar
�P Dictionary Dictionary, Kosha, Lokjnan
�Q Grammar Vyakaran
�R Mathematics Ganit
�S Astrology Jyotish
�T Physics Padarth Vijnan
�U Politics Rajniti
Jain Literature Classification
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Jain Authors�Kundkunda-charya (1st century)
• Ashta Pahud B
• Baras Anuvekkha (Anupreksha) B
• Das Bhakti Granth B
• Niyamsar B
• Panchastikaya B
• Pravachansar B
• Samaysar B
�Umaswati or Umaswami (2nd century)
• Tattvarth Sutra A
• Prashama-rati Prakarana B
• Tattvarth Bhasya A
�Siddhasen Divakar or Gandh-hasti (5th century)
• Dvatrishika Stotra K
• Kalyan Mandir Stotra (S) K
• Nyayavatar E
• Sanmati-tark (prakaran) E
• Tattvarth Bhasya A
Jain Authors�Samant-bhadra (5th century)
• Apta Mimansa (Devagma Stotra) E
• Ratna Karand Shravakachar F
• Stuti Vidya K
• Svayambhu Stotra K
�Pujyapad or Devanandi (6th century)
• Ishtopadesh G
• Jainendra Vyakaran Q
• Samadhi Sataka
• Samadhi Tantra C
• Sarvarth Siddhi (Tattvarth tika) A
• Siddhi Priya Stotra K
�Akalank (7th century)
• Ashtashati (Apta Mimansha tika) E
• Lagiyasraya E
• Nyaya Vinishchaya E
• Praman Sangraha E
• Siddhi Vinishchaya E
Jain Authors�Haribhadra-suri (8th century)
• Anekant Jaya Pataka E
• Anuyogadvara C
• Asada-kavikrata Upadesha F
• Dharma Bindu F
• Dharma Samgrahani F
• Dhurta-khyan J
• Jambudvipa Prajnaapti R
• Jiva-bhigam A
• Kandati C
• Lalit Vistra M
• Nandi P
• Nyaya Pravesh (tika-non Jain text ) E
• Samaraicchakaha J
• Savay Pannitti
• Shad-darshan Samuccaya A
Jain Authors
�Haribhadra-suri (8th century) cont...
• Tattvarth Sloka Vriti A
• Upadesha Pada G
• Yoga Bindu C
• Yoga Drasti Samucchaya C
• Yoga Shataka C
�Vidyananda (8th century)
• Apta Pariksha E
• Ashta Sahasri (Apta Mimansa tika)E
• Naya-vivarnam E
• Patrapariksa E
• Praman Pariksha E
• Satya Shasan Pariksha E
• Tattvarth Shloka Vartika (tika) A
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Jain Authors�Nemichandra Siddhant Chakravarti (10th century)
• Brahat Dravya Sangraha A
• Gomatsar Jivakanda D
• Gomatsar Karmakanda D
• Kshetra Ganita L
• Labdhisar (Gomatsar purak) D
• Raghava Pandaviya Kavya M
• Triloksar H
�Somdev (10th century)
• Adhyatma Tarangini C
• Nitivakyamrit U
• Syadvad Upanishad C
• Upasak Addhayan F
• Yashastilak Champu I
Jain Authors
�Hemchandra (12th century)
• Abhidhana Chintamani P
• Alankar Chudamani N
• Anaya-yoga Vyavachchedika E
• Anekartha Namamala P
• Arhan-niti U
• Chhandonu-shasana M
• Deshi Namamala P
• Dhvayashrya Mahakavya M
• Kavyanu Shashana M
• Mahadev Stotra K
• Nighantukosha P
• Paramatma Prakaran C
Jain Authors
�Hemchandra (12th century) cont..
• Parishishta Parva J
• Praman Mimansa E
• Shesha Namamala P
• Siddha Hemachandra Vyakarana O
• Siddhahema Shabdanu Shasan O
• Trishishta Shalaka Purush I
• Vadanu Shasan E
• Vitarag Stotra K
• Yoga Shastra C
• Yoga Shastra Vratti C
• Yoga Vinshikas C
Jain Authors�Yashovijayji (18th century)
• Adhyatma Pariksa B
• Adhyatma Sara B
• Adhyatma Upanishad B
• Ashta Sahasri Vivaran E
• Dharma Pariksha F
• Dvatrimshad K
• Jain Tark Paribhasha E
• Jnan-bindu-sara B
• Karma-prakrati Tika D
• Naya-pradip E
• Naya-rahasya E
• Nayamrit Tarangini E
• Nyaya Khandan Khadya E
• Nyayalok E
• Tattvarth Sutra Vriti A
• Upadesha Rahasya F
1
Diversity of World Religious Expression
Western
Judaism, Christianity, and Islam
Eastern (Indian)
Hinduism, Buddhism, and Jainism
Pravin K. Shah
JAINA Education Committee
Federation of Jain Associations in North America
509 Carriage Woods Circle,
Cary NC 27513-6469
E-mail: jainaedu@gmail.com
Website: www.jainelibrary.org
919-859-4994
Diversity of World Religious Expression
Topics• Man's Suffering
• Creation of the Universe
• The True God
• Proof and Knowing of God
• Paths to God and Salvation
• Destiny
• Evil
• Hell
• Conduct and Virtue
• Religious Origin
• Reality
• Doctrine
• Ascetic Life (Sainthood)
• Worship
Man's Suffering:
Western
• Suffering is due to disobedience to God's Will
not believing and not accepting of His law
• Acceptance of God's Will (one true God and
religion) ensures that one will enjoy God's grace
in eternal Heaven
Eastern
• Suffering is due to soul's (man's) ignorance of its
own nature
• Path which leads from ignorance to knowledge
allows soul to attain immortality and liberation
from death
2
Creation of the Universe:
Western
• Created by God at some point in time
• In future it will be forever destroyed by Him
• He is separate from it, and rules it from above
(dualistic nature)
Eastern
• Exists in Endless Cycles of creation,
preservation, and destruction
• No absolute beginning and end to the world
• No duality of God and World but a unity
The True God
Western
• There is only one true God and One true religion
• God is loving as well as wrathful
• Those who accept God will enjoy God's grace in eternal
Heaven
• All others will suffer eternally in Hell
Eastern
• One true and absolute Self or God
• Many images of one Supreme God
• God is pure bliss and consciousness
• There are many paths to God by way of understanding,
temperament, and maturity
• All souls are destined to receive Liberation
Proof and Knowing of God:Western
• Indirect proof through Prophets, Messiah, and Paygambar
• Through His unchanging and unique revealed scripture
• It is essential to seek personal knowledge of God
• Ultimately one must have belief and faith in God, coupled
with a virtuous life
Eastern
• Direct proof through self-realization
• Indirect proof through the enlightened Guru (teacher) and
the revealed scriptures
• Knowing is personal, inner, and a mystical experience
• Ultimately one must directly know God during an earthly
life
Paths to God and SalvationWestern
• Only one path leads to God, others are false and futile
• Strictly dualistic (God and Man are separate)
• One must accept the one true religion otherwise the soul, laden
with sin, will be damned on Judgment Day
• Salvation is through strict obedience to God's will, through a
messiah/prophet
• Salvation comes at the end of the world
Eastern
• Freedom to choose own form of worship
• Beliefs may be dual or non-dual (all paths lead to God)
• Liberation or Salvation is through Self realization and/or
Surrendering to God's Will
• Salvation is to be found in this life and within oneself
• Sin is only of the mind, not of the soul, which is pure
• God does not judge or punish (No Judgment day)
3
Destiny:
Western
• Man's destiny lies beyond this world,
which is eternal joy in heaven or eternal
suffering in hell
Eastern
• Purpose of life is to evolve, through
experience, into higher spiritual destiny and ultimately attain Liberation or Nirvana
Evil:
Western
• A genuine evil exist in the world, which opposes
God's will
• Evil is embodied in Satan and his demons, and
partially in man as one of his tendencies
Eastern
• There is no intrinsic evil, all is good and all is God
• No force in the world or in human opposes God
• Veiling the instinctive intellectual mind keeps one
from knowledge of God
Hell:Western
• On Judgment Day the physical body of every soul that ever
lived is brought to life
• God consigns pure souls to heaven and sinners to Hell
• Hell is a physical place where the body burns without
being consumed
• One suffers the anguish of knowing he will never be with
God
Eastern
• Hell is not eternal
• Hell may be a physical place where the body burns without
being consumed
• Exists as a period of Karmic suffering, a state of mind in
life or between lives
Conduct and Virtue:
Western
• Obey God's commands for a Moral and Ethical life
• Opposite conduct leads one away from God
• Believe in Him and in His Prophets (i.e. Abraham, Moses,
Jesus, Mohammed, or Zoroaster) Salvation is assured
Eastern
• Virtuous conduct, Moral living, and Right Belief are
foundation to spiritual progress
• Unrighteous thoughts, words, and deeds keeps one from
liberation
• It is the first step toward higher mystical communion
• Liberation requires knowledge and personal attainment, not
only belief
4
Religion Origin:
Western
• Religion is Historical, Beginning with a Prophet or
an Event
• Stress is on the Past and on Future rewards or
punishments
• History is linear, never to be repeated
Eastern
• Religion is Cosmic, Eternal, and transcends
cyclical human history
• Stress is placed on revelation of God's presence in
the Here and Now
Reality:
Western
• The Soul is immortal, deathless, and eternal
• There is more to reality than the things of this
world
• Ultimately the Soul is living forever in God's
presence or separated from Him in Hell
Eastern
• The Soul is immortal, deathless, and eternal
• There is more to reality than we experience with
the five senses
• Ultimately the soul is liberated from the death
and rebirth cycle
Doctrine:Western
• Doctrines tend to be simple, clear, and rational
• Worship and belief are formalized and required
• Other paths are endured, but not totally honored
• It is exclusive and some times dogmatic
Eastern
• Doctrines tend to be subtle, complex, and even
paradoxical
• Freedom to worship and to believe in a variety of
ways is predominant
• Other paths are accepted as God's divine will at work
• It is universal and tolerant
Ascetic Life (Sainthood):
Western
• Submit to God through self-sacrifice, and concern for
others
• Value is placed on good work, social concerns, and
scriptural study
• Little emphasis on yoga and meditation
Eastern
• Through renunciation, self discipline, purification,
contemplation, and meditation
• Value is placed on individual religious practice (Sadhana):
yoga, meditation, and super conscious awakening
• Little emphasis on social work and concerns
5
Worship:
Western
• Worship is congregational, simple in its rituals
• Centers around the church, synagogue, or
mosque
• Mostly on a Sabbath day (Moslems 5 or 3 times
a day)
Eastern
• Worship is individual, more ritualistic, and
meditative
• Centers around the temple and home shrine
• All days of the week
Western Religions (Judaism, Christianity, and Islam)
Common Features
• One and Only One God
• Universe was Created By God
• Human Suffering - Disobedience of God's Will
• God's Message Revealed Through Prophet
• One Life and Eternal Judgment
• Judgment Day
• Eternal Hell / Heaven
Western Religion…
(Judaism, Christianity, Islam)
Common Features (Continued)
• Scripture has Ultimate Authority
• Non-mystical (God chooses Prophet)
• Congregational (Society is Essential)
• Worshipping - Sabbath Day
Systems of Philosophy
• Judaism, Christianity, Islam
Eastern (Indian) ReligionsHinduism, Buddhism, and Jainism
Common Features:
• Goal of Life - Liberation (Moksha) Eternal
• Human Suffering - Soul's Ignorance
• Philosophy of Karma
• Continuity of Life (Reincarnation)
• Mystical (Human Experience)
• Self Realization (Direct contact with God/Self)
• Scripture has no authority over Realized Person
• Individual
6
Eastern (Indian) ReligionHinduism, Buddhism, and Jainism
Common Features (continued):
• Freedom to choose God(s)/no-God
• No Judgment Day
• No Eternal Hell/Heaven
• Worshipping - All Day
• Universe Exists in Endless Cycle
• Religious Symbols (OM, Swastika, Lotus)
• Cremation
Systems of Philosophy Developed
• Brahmana System (Hinduism)
• Samana System (Jainism, Buddhism)
1
Diversity of World Religious Expression
Eastern (Indian)
Hinduism, Buddhism, and Jainism
Pravin K. Shah
JAINA Education Committee
Federation of Jain Associations in North America
509 Carriage Woods Circle,
Cary NC 27513-6469
E-mail: jainaedu@gmail.com
www.jainelibrary.org
919-859-4994
Diversity of World Religious Expression
Topics
�Brahmana System – Hinduism
�Samana System
•Buddhism
•Jainism
Eastern (Indian) ReligionsHinduism, Buddhism, and Jainism
Common Features:
• Goal of Life - Liberation (Moksha) Eternal
• Human Suffering - Soul's Ignorance
• Philosophy of Karma
• Continuity of Life (Reincarnation)
• Mystical (Human Experience)
• Self Realization (Direct contact with God/Self)
• Scripture has no authority over Realized Person
• Individual
2
Eastern (Indian) ReligionHinduism, Buddhism, and Jainism
Common Features (continued):
• Freedom to choose God(s)/no-God
• No Judgment Day
• No Eternal Hell/Heaven
• Worshipping - All Day
• Universe Exists in Endless Cycle
• Religious Symbols (OM, Swastika, Lotus)
• Cremation
Systems of Philosophy Developed
• Brahmana System (Hinduism)
• Samana System (Jainism, Buddhism)
Brahmana System - Hinduism
� God –
• Creator, Preserver, Destroyer (Cyclic)
• God is universe and universe is God
(synonymous)
� At liberation, soul merges with God or Universe
• Soul becomes infinity
� Highly Ritualistic (elaborate and fancy)
� Animal Sacrifices in the past
� Scriptures have certain authority in the initial
stage of Spiritual progress
• Vedas, Upanishads, Geeta, Brahma Sutra
• Scriptures are in Sanskrit
Systems of Philosophy - Hinduism
� Yoga
• Path of Meditation and Self-effort
• Sage Pantanjali
� Samkhya
• Path of pure understanding and Comtemplation
• Sage Kapil
� Nyaya
• School of Logic based on Nyaya Sutras
• Aksapada Gautam
Systems of Philosophy - Hinduism
� Vaisesika
• The atomist School - Extension of Nyaya logics
• The atomists theorized that nature consists of two
fundamental principles: atom and void
• Sage Kanada
� Earlier Mimasa
• The tradition of Vedic interpretation, with emphasis
on Vedic ritual
� Later Mimasa (popularly known as Hinduism)
• Vedanta - the Upanishadic tradition, with emphasis
on Vedic philosophy
Saivism, Saktism, Vaisnavism, Liberalism
3
Path of Devotion or Surrender (Bhakti Yoga)
� Enjoyment of Supreme Love and Bliss
Path of Knowledge (Jnan Yoga)
� Realization of unique and supreme Self through
contemplation
Path of Action (Karma Yoga)
� Dedication of every human activity to Supreme
Will
Path of Self Control/Meditation (Raj Yoga)
� Liberation through the perfection of body,
thought, emotion and consciousness
Primary Paths - Hinduism: Hinduism
Duties of Individuals (Caste Systems)
Priests-intellectuals (Brahmins)
• Establish and preserve the national ideas and
philosophy
Rulers and warriors (Kshatriyas)
• Protect the state from external aggression and
establish internal order
Merchants and artisans (Vaishyas)
• Production of national wealth
Sudras
• To do the menial work
Student life (Brahmcharya Ashram)
• Preparatory period
Householder life (Gruhastha Ashram)
• Worldly success: wealth, fame and power
Retirement life (Vanpastha Ashram)
• Service to community and fellow man
Renunciation life (Sanyas Ashram)
• Renunciation of possessions and family for
realization of true self
Hinduism:
Duties at various Stages of Life
Samana System(Buddhism and Jainism)
� No Creator God
� Humans are capable to achieve the highest spiritual state
� Scriptures have no authority (they are only guide)
� Human experience or Self Realization is the ultimate
authority
� Primary Path
• Path of Knowledge (Jnan Yoga)
• Realization of unique and supreme self through
knowledge
� Nonviolence, self control, penance, and meditation
� Revolt against Hindu caste distinction, fancy rituals,
and animal sacrifice
4
Buddhism:
The Supreme
Supreme is completely transcendent and can be described as:
Sunya (zero), a void, an emptiness, state of non-being
At Nirvana
The future vanishes, the past vanishes, and one lives at the
present moment
Being looses its identity and becomes nothing
Being turns into a state of non-being, emptiness void, or
Sunya
In Samsar (world)
Being is a combination of physical and mental forces/energies
Buddhism: (continued)
Man's true nature is divine and eternal
Preaching -
• The greatness of self giving love and compassion
towards all creatures
• Middle path consist of living moderately and
avoiding extremes
Scriptures -
• Tripitika for Theravad sect,
• Sutras for Mahayan sect
Written in Pali language (vernacular)
Four Noble Truth - Buddhism:
Four Noble Truths
1. Suffering Exist
Being born, Growing old, Sickness, and Death; all are
Sufferings
2. Cause of Suffering
Desire "thirst" to be and to become is the root cause of all
sufferings and rebirth
3. Cessation of Suffering
Complete elemination of Desire and Craving, which is a
state of Nirvana:
passionless peace, perfect insight, enlightenment, perfect
knowledge, immortality
Four Noble Truth - Buddhism:
4. Eight-fold Path to End Suffering
Right Belief
Right Thought or Aim
Right Speech
Right Action
Right Livelihood or Occupation
Right Effort or Endeavor
Right Mindfulness
Right Meditation
5
Jainism - Basic Belief
God, Universe and Life
God is not a Creator, Preserver or Destroyer of the Universe
Liberated Souls are Jain Gods, who are only knower and
Observer but not Doer
Universe is made up of Two Eternal and Self Existed
Elements
Living beings (Souls)
Non-living Substances (Matters, Space, mediums of
Motion and Rest, Time)
The Principles governing the successions of life cycles
(Birth, Life, and Death) is Karma particles which are
attached to the Soul from eternity.
Jainism - Basic Belief (continued)
Life Sufferings
• Ignorance (Mithyatva) is the root cause of all
Sufferings
• Soul is Ignorant from eternity
• Karma is attached to the Soul from eternity
Ultimate Goal of Life
• Removal of Soul's Ignorance hence free from all
karma
• Liberated Soul is all Knower and Observer but
not a Doer (an Ideal State of a Living-being)
Every living being is Eternal, Individual, and has a
potential to become Liberated or God
At liberation the soul remains finite, lives in Moksha
forever, and never loses its identity
The Principles governing the successions of life cycles
(Birth, Life, and Death) is Karma
Our ignorance and/or intention behind our actions of body,
mind, and speech bind us with Karma
Path of liberation is to follow Right Conviction, Right
Knowledge, and Right Conduct
Jain Religion Features
•Proper knowledge of the six Universal substances and
nine fundamental truths (Tattvas), are essential for
Right Perception, Knowledge and Conduct.
•Desire is the root cause of all sufferings
•Elimination of your desire by your own effort in order
to attain liberation.
•Self purification, penance, austerity, and meditation
are essential to eliminate the desire (Right Conduct).
•Nonviolence is the highest principle to be followed in
thought, speech, and action.
•One must cease injuring sentient creatures, large and
small.
Jain Religion Features (continued)
6
Since human life cannot exist without some form of
violence, one must live a life with minimum
violence to one sense beings.
Karma philosophy applies to ourselves,
Compassion applies to all
Scriptures -
Agam Sutras
written in Ardha-magdhi language (vernacular)
Scriptures guide moral and spiritual life to
ultimately attain liberation
Jain Religion Features (continued)