Jain Gods

Jainism believes that universe and all its substances or entities are eternal. It has no beginning or end with respect to time. There is no need of some one to create or manage the affairs of the universe. Universe in run own its own accord by its own cosmic laws. Hence Jainism does not believe in God as a creator, survivor, and destroyer of the universe.Jains do not believe in one God. Gods in Jain religion are innumerable and the number is continuously increasing as more living beings attain liberation. When a living being destroys all his karmas, he possesses perfect knowledge, vision, power, and bliss. He becomes omniscient and omnipotent. This living being is a God of Jain religion. Every living being has a potential to become God of the Jain religion.A person who destroys all eight types of karmas is called Siddha. A person who destroys only four ghati karmas is called Arihanta (Tirthankara, Jina etc). Both Arihantas and Siddhas are classified as Gods in Jainism.

ArihantaThis term includes Tirthankaras. Twenty-four Tirthankaras are born during this descending part of the time cycle. Tirthankaras are also known as Jina.

SiddhaSiddhas are totally free souls. They do not possess body. They are free from the birth and death cycle. They do not feel pleasure and pain, or joy and sorrow. They live in an ever lasting blissful condition in Moksha. All siddhas possess the same quality of soul, and their attributes are same. However, they still maintain their unique identity.

Q. In the Namokar Mantra we pray to the Arihants (Tirthankara) first and then to the Siddhas second. Even though the Siddhas are perfect souls and have destroyed both Ghati and Aghati Karmas, and Arihantas have destroyed only Ghati Karmas.A. It is because Arihants after attaining keval-jnana (after destroying ghati-karmas), preach the Jain philosophy and religion. They explain the path of liberation and attributes of Siddhas. Without the help of Arihantas we would not have known Siddhas. For this reason we pray Arihantas first and Siddhas second.:: Names of 24 Jain Tirthankars ::1.   Rushabhdev Bhagwan 2.   Ajitnath Bhagwan 3.   Sambhavnath Bhagwan 4.   Abhinandan Bhagwan 5.   Sumatinath Bhagwan6.   Padmaprabhu Bhagwan7.   Suparshavnath Bhagwan8.   Chandraprabhu Bhagwan9.   Suvidhinath Bhagwan10. Sitalnath Bhagwan11. Shreyanshanath Bhagwan12. Vasupujay Bhagwan13. Vimalnath Bhagwan14. Aanantnath Bhagwan15. Dharmanath Bhagwan16. Shantinath Bhagwan17. Kunthunath Bhagwan18. Aarnath Bhagwan19. Mallinath Bhagwan20. Munisuvrat Bhagwan21. Naminath Bhagwan22. Neminath Bhagwan23. Parshavnath Bhagwan24. Vardhaman (Mahavir Swami) Bhagwan

The Five Great Jain Vows (Panch Mahavrat)Jainism has laid down the five great vows for the path of liberation. These are to be observed strictly and entirely by the monks and nuns. Partial observance is laid down for the householders. These are:

1. Non-violence - Ahimsa 2. Truth - Satya 3. Non-stealing - Achaurya or Asteya 4. Celibacy/Chastity - Brahmacharya 5. Non-attachment/Non-possession - Aparigraha1. Non-violence (Ahimsa):Among these five vows, non-violence (Ahimsa) is the cardinal principle of Jainism and hence it is called the highest religious principle of Jainism. “Ahimsa parmo dharma” means non-violence is the supreme religion.

According to Jainism all living beings, irrespective of their size, shape, or different spiritual developments are equal. No living being has a right to harm, injure, or kill any other living being, including animals, insects, and plants. Every living being has a right to exist and it is necessary to live with every other living being in perfect harmony and peace.

Violence of every type is completely forbidden. Do not injure, abuse, oppress, enslave, insult, torment, torture, or kill any creature or living being. Mental tortures by way of harsh words, actions, and any type of bodily injuries should also be avoided. Even thinking evil of some one is considered violence in Jainism.2. Truth (Satya):Anger, greed, fear, jokes, etc. are the breeding grounds of untruth. To speak the truth requires moral courage. Only those who have conquered greed, fear, anger, jealousy, ego, frivolity, etc., can speak the truth. Jainism insists that one should not only refrain from falsehood, but should always speak the truth which should be wholesome and pleasant. One should remain silent if the truth causes pain, hurt, anger, or death of any living being. Truth is to be observed in speech, mind, and deed. One should not utter an untruth, ask others to do so, or approve of such activities.3. Non-stealing (Achaurya or Asteya):Stealing consists of taking another's property without his consent, or by unjust or immoral methods. Further, one should not take anything which does not belong to him. It does not entitle one to take away a thing which may be lying unattended or unclaimed. One should observe this vow very strictly, and should not touch even a worthless thing which does not belong to him.

When accepting alms, help, or aid one should not take more then what is minimum needed. To take more than one's need is also considered theft in Jainism. The vow of non-stealing insists that one should be totally honest in action, thought, and speech. One should not steal, ask others to do so, or approve of such activities.4. Celibacy / Chastity (Brahmacharya):Total abstinence from sensual pleasure is called celibacy. Sensual pleasure is an infatuating force which sets aside all virtues and reason at the time of indulgence. This vow of controlling sensuality is very difficult to observe in its subtle form. One may refrain from physical indulgence but may still think of the pleasures of sensualism, which is prohibited in Jainism.Monks are required to observe this vow strictly and completely. They should not enjoy sensual pleasures, ask others to do the same, nor approve of it. There are several rules laid down for observing this vow for householders.5. Non-attachment / Non-possession (Aparigraha):Jainism believes that the more worldly wealth a person possesses, the more he is likely to commit sin to acquire the possession, and it creates attachments which will continuously result in greed, jealousy, selfishness, ego, hatred, violence, etc.

Attachments to worldly objects results in the bondage to the cycle of birth and death. Therefore, one who desires of spiritual liberation should withdraw from all attachments to pleasing objects of all the five senses. Monks observe this vow by giving up attachments to all things such as:• Material things: Wealth, property, grains, house, books, clothes, etc. • Relationships: Father, mother, spouse, sons, daughters, friends, enemies, other monks, disciples, etc. • Feelings: Pleasure and painful feelings towards touch, taste, smell, sight, and hearing objects. They have the equanimity towards music and noise, good and bad smells, soft and hard objects for touch, beautiful and dirty sights, etc.Non-possession and non-attachment are to be observed in speech, mind, and deed.

The Wisdom Of Jainism            "All living things hate pain; therefore do not hurt them"            "There are three ways of committing sin: by our actions, by authorizing others, and by approval"            "Knowing the truth one should live up to it"            "A blind man, though he may carry a light, still does not see"            "A man should treat all creatures in the world as he himself would like to be treated"

            "He who is carried away by passion will not get very far"

JAIN WAY OF LIFE

1. Who have enlightened the world,have established the dharma-thirtha,I praise the Arhantas,the 24 kevalis.

2. I worhship Rashabha, & Ajita,Sambhava, Abhinandana and Sumati,Padmaprabha, Suparshva,I worship the Chandraprabha Jina.

3. Suvidhi or Pushpadanta,Shitala, Shreyansa and Vasupujya,Vimala and Ananta Jina,I worship Dharma and Shanti.

4. Kunthu, Ara and Malli,I worship Muni-Suvrata and Nami Jina,I worship AriShTanemi,Parshva and Vardhman. 

5. These who I praise,without the dirt of Karma, beyond old age and death,the 24 Jinas, may Tirthankaras bless me.

6. Those who I praise and worship,noble Siddhas in the world,freedom from disease, possession of wisdomgive me the noble blessing of Samadhi.

7. Cleaner than the moons,brighter than the Suns,deeper than ocean,the Siddhas may bless me with Siddhi. 

Uvasaggaharam Stotra

This is another significant Mantra of Jain tradition and its importance as a charm is next only to Navkarmantra. This Sutra is addressed to Lord Pärshwanäth. The miraculous impact of Lord Pärshwanäth and Padmävati, the attendant goddess of his order, is not merely known among Jains, many non-Jains also worship them.

Uvasaggaharam Päsam, Päsam Vandämi Kamma-ghan-mukkam;Visahar-vis-ninnäsam, Mangal Kallän Äväsam (1)

Translation: I bow to Lord Parshwanath, who is attended by the distress removing Parshwa deity, who is free from all types of Karma, who is the destroyer of the poisonous defilements and who is the abode of bliss and well being. 

Visahar-fuling Manatam, Kanthe Dharei Jo Sayä Manuo;Tassa Gah Rog Märi, Duttha-Jarä Janti Uvasämam. (2)

Translation: If one always holds in his neck the charm of Visaharfulling, his evil planetary effects, disease, epidemics and acute fever are calmed down.

There is an 18 letter Visaharfulling Mantra associated with the name of Pärshwanäth, which is considered effective against all types of pain and affliction. The Mantra is:

Namiuna Päsa Visahara Vasaha Jina Fullinga 

Chitthau Dure Manto, Tujza Panamo Vi Bahu-falo Hoi;Naratiriesu Vi Jivä, Pävanti Na Dukkha-Dogachcham (3)

Translation: Let aside that charm, obeisance to you also would be highly fruitful; (thereby) humans and animals too would not get misery or evil state.

The darkness disappears with the rise of the sun. But prior to sunrise there is the twilight of the morning, which removes the darkness of the night. Similarly, the above said Mantra would, no doubt, remove the pain and distress, but even the obeisance to the Lord can avert such affliction. 

Tuha Sammatte Laddhe, Chintämani Kappa-Päyavabbhahie;Pävanti Avigghenam, Jivä Ayaramaram Thänam. (4)

Translation: By gaining the right perception laid by you, which is superior to the desire yielding jewel and the desire yielding tree, souls easily attain the unaging, immortal state. 

Ea Santhuo Mahäyas, Bhatti-bbhar-nibbharen Hiyaenam;Tä Dev Dijza Bohim, Bhave Bhave Päs Jinachanda (5)

Translation: Oh. Highly esteemable Lord, I have thus prayed to you with the heart flowing with devotion; hence Omniscient Parshwa Lord, bestow the wisdom to me in every life.

In this concluding stanza the aspirant states that he is praying to the Lord with all the sincerity. Right perception is the prize of true prayer and such perception leads to the liberation. But humble as he is, the aspirant thinks that he may still be required to take some births. If it happens, he entreats the Lord to bless him with the right perception during every birth that he might have to take. 

JAIN LIFE STYLEObeisance to Lord Parshwanath through Kalyan Mandir Strotra

(ENGLISH TRANSLATION)Having bowed to the lotus feet of that Jinesvara (Tirthankara, Lord Parsvanatha), the Feet which are the temple of bliss, which are sublime, which can destroy sius and give safety to the terrified, which are faultless and are a life-boat for all beings sinking in the ocean of existence- II1II

(Lord Parsvanatha) Who is the ocean of greatness, Whom (even) the perceptor of gods (Brhaspati) himself in spite of his supremely wide knowledge is unable to praise and Who is a comet (or fire) in destroying the arrogance of Kamatha, I will indeed compose a hymn (in honour) for Him. II2II

Oh Lord! how can persons like us succeed in giving even a general outline of Thy nature? Is indeed a young-one of an owl blind by day capable of describing the orb of the hot-rayed one (sun), however presumptuous it may be? II3II

Oh Lord! a mortal is surely incapable of counting Thy merits, in spite of his realizing them, owing to the annihilation of his infatuation; (for), who can measure a heap of the jewels, though obvious, in the ocean emptied of waters at the time of the destruction of the universe? II4II

Oh Lord! I, though dull-witted, have started to sing a song of Thine, the mine of innumerable resplendent virtues. (For) does not even a child describe according to its own intellect the vastness of the ocean by stretching its arms? II5II

 

Oh Lord! whence can it be within my scope to describe Thy merits, when even the masterly saints fail to do so? Therefore, this attempt of mine is a thoughtless act; or why, even birds do speak in their own tongue. II6IIOh Jina! Let Thy hymn whose sublimity is inconceivable be out of consideration; (for), even Thy name saves the (living beings of the) three worlds from (this) worldly existence. Even the cool breeze of a lotus-lake gives delight in summer to the travelers tormented by the immense heat (of the sun). II7IIOh Lord! when Thou art enshrined in the heart by a living being, his firm fetters of Karmans, howsoever tight they may be, become certainly loose within a moment like the serpentbands of a sandal tree, immediately when a wild peacock arrives at its center. II8IIOh Lord of the Jinas! No sooner art Thou merely seen by persons, than they are indeed spontaneously released from hundreds of horrible adversities like the beasts from the thieves that are fleeing away at the mere sight of (1) the sun resplendent with Iustre, (2) the king or (3) the cowherd shining with valour. II9IIOh Jina! How art Thou the saviour of mundane beings when (on the contrary) they themselves carry Three in their hearts while crossing (the ocean of existence)? Or indeed, that leather bag (for holding water) floats in water, is certainly the effect of the air inside it. II10IIEven that Cupid (the husband of Rati) who baffled even Hara (Siva) and others was destroyed within a moment by Thee. (For), is not even that water which extinguishes (earthly) conflagrations swallowed up by the irresistible submarine fire? II11IIOh Master! How do the beings who resort to Thee soon cross the ocean of births (and deaths) with the greatest ease, when they carry in their heart, Thee, that art exccessively heavy (dignified)? Or why, prowess of the great is incomprehensible. II12IIHow couldst Thou indeed (manage to) destroy Karman-thieves, when Thou, oh omnipresent one! Hadst at the very outset annihilated anger? Or why, does not the mass of snow though cold burn forests having dark-blue trees? II13IIOh Jina! the Yogins always search after Thee, the supreme soul in the interior of their heart-lotus-bud. Or why, is there any other abode for the pure and the unsulliedly splendid lotus-seed than the pericarp? II14IIOh Lord of the Jinas! by meditating upon Thee, mundane beings attain in a moment the supreme status leaving aside their body, as is the case in this world with pieces of ore which soon cease to be stones and become gold by the application of severe heat. II15IIOh Jina! How is it that Thou destroyest that very body of the Bhavyas in the interior of which they enshrine Thee? Or why, this is the nature of an arbitrator (one who remains impartial); for, great personages bring the discord (the body) to an end [or this is the nature; for, great persons who are impartial remove the quarrel]. II16IIOh Lord of the Jinas! this soul, when meditated upon by the talented as non-distinct from Thee attains to Thy prowess in this world. Does not even water when looked upon as nectar verily destroy the effect of poison? II17II

Oh omnipotengt Being! even the followers of the other (non-Jaina) schools of philosophy certainly resort to Thee alone, mistaking Thee for Hari, Hara and other-Thee from whom ignorance has departed. For, Oh God! is not even a white conch mistaken for one having various colours by those who suffer from Kachakamali (eye-diseases like colour-blindness)? II18IILeave aside the case of a human being; (for), even a tree becomes free from sorrow (As’oka) on account of its being in Thy proximity at the time Thou preachest religion. Aye, does not the world of living beings including even trees awake at the rise of the sun? II19IIOh pervader of the universe! it is a matter of surprise that uninterrupted shower of celestial blossoms falls all around with their stalks turned downwards; or why, (it is natural that) in Thy presence, oh master of saints! Fetters (stalks) of the good-minded (flowers) (ought to) certainly fall down. II20IIIt is proper that Thy speech which springs up from the ocean of Thy grave heart is spoken of as ambrosia; for, by drinking it, the Bhavyas who (hence) participate in the supreme joy, quickly attain the status of permanent youth and immortality. II21IIOh Lord! I think, the clusters of the sacred (or bright) celestial chowries (Chamaras) which first bend very low and then rise up proclaim that those pure-hearted persons who bow to (Thee) this master of the sages are sure to reach the highest grade. II22IIThe Bhavyas here ardently look at Thee who art dark (in complexion), whose speech is grave and who art seated on a glittering golden lion-throne studded with jewels, as is the case with the peacocks who eagerly look at the mightily thundering, dark and fresh cloud which has risen to the summit of the golden mountain (Meru.). II23IIThe colour of leaves of the As’oka tree is obscured by the dark halo of the orb of Thy light (Bhamandala) which is spreading above. Or why, oh passionless one! Which animate being is not set free from attachment (and aversion) by the influence of Thy mere presence? II24IIOh God! I believe that the celestial drum which is resounding in the sky announces to the three worlds:- Halloo, shake off idleness, approach (this God) and resort to Him-the leader of the caravan leading to (proceeding towards) the city of the final emancipation. II25IIOh Lord! as the worlds have been (already) illuminated by Thee, this moon accompanied by stars, (being thus) deprived of her authority has certainly approached Thee by assuming the three bodies in the disguise of the (three) canopies which are shining on account of their being adorned by a cluster of pearls. II26IIOh (all) knowing (omniscient) being! Thou shinest in all directions on account of the triad of the ramparts beautifully made of rubies, gold and silver the triad which is as it were the store of Thy Lustre, prowess and glory, that fill up the three worlds and are amassed together. II27IIOh Jina! celestial garlands of the bowing lords of heavens leave aside their diadems, (even) thought (they are) studded with jewels and resort to Thy feet. Or indeed the good-minded (flowers) do not find pleasure anywhere else when there is Thy company. II28IIOh Lord! though Thou hast turned away Thy face from the ocean of births (and Deaths), yet Thou enablest the living being clinging to Thy back to cross it. Neverthless, this is justifiable in the case of Thine that art the good governor of the world (Parthiva-nipa). This is also seen in the case of an earthen pot (Parthiva-nipa) But, this is strange that thou art not subject to the effects of Karmans (Karma-vipakasunya) whereas that earthen pot is not so. (There is another interpretation possible, viz., it is strange that Thou enablest the beings to cross Samsara even when Thou art Karma-vipaka-sunya, but such is not the case with an earthen pot which is not annealed. II29IIOh saviour of mankind (Jana-Palaka)! though Thou art the master of the universe, yet Thou art poor (Durgata). Oh God! although Thy very nature is a letter (Akshara), yet Thou art not forming an alphabet (Thou art Alipi). Moreover, how is it that knowledge the cause of the illumination of the universe permanently shines in thee, even when Thou art ignorant (Ajnaanavan). II30IIMasses of dust which entirely filled up the sky and which were thrown up in rage by malevolent Kamath failed to mar, Oh Lord, even Thy lovliness. On the contrary, that very wretch whose hopes were shattered, was caught in this trap (of masses of dust). II31IIOh Jina! That very shower which was let loose (upon Thee) by the demon (Kamatha)-the shower which was unfordable and excessively horrible and which was accompanied by a range of thundering mighty clouds, flashes of lightings horribly emanating (from the sky) and terrible drops of water thick like a club served in this own (Kamatha’s) case the purpose of a bad sword. II32IIEven that very troop of the ghosts that was sent against Thee by him (Kamatha)-the ghosts who wore (around their necks) garlands (reaching their chests) of skulls of human beings with dishevelled and erect hair and distorted features, and who were belching fire from their dreadful mouths became the cause of mundane sufferings in every birth in his (Kamath’s) case. II33IIOh Lord of the universe! blessed are those persons alone who, by leaving aside their other activities worship here the pair of Thy feet, oh mighty one, thrice a day (dawn, noon and sunset) according to the prescribed rules, with the different parts of their bodies covered up with bristling horripilation of devotion. II34IIOh Lord of the saints! do not believe that Thou hast (Thy name has) ever come within the range of my ears, in this endless ocean of existence; otherwise, can the venomous reptile of disasters approach (me), after the pure incantation (in the form) of the appellation has been listened to (by me)? II35II

Oh God! I believe that Thy (pair of) feet capable of granting desired gifts has not been worshipped by me even in the previous births. That is why I have (now) become in this birth an object of humiliations and abode of frustrated hopes. II36IIIt is certain, oh Omnipotent one! Thou hast not been formerly seen even once by me whose eyes are blinded by the darkness of infatuation. For, otherwise, how can these misfortunes which pierce the vital parts of the heart and which are quickly appearing in a continuous succession, make me miserable? II37IIOh Philanthrophist! though I have even heard, worshipped and seen Thee, yet I have not reverentially enshrined Thee in my heart. Hence I have become an object of miseries; for, actions, (such as hearing, worshipping and seeing Thee) performed without sincerity (Bhava) do not yield fruit. II38IIOh Lord, the cherisher of affection for the miserable! the Protector! the holy abode of compassion (or residence of mercy and merit)! the best amongst those who have controlled their senses! great God! have pity on me who devotedly bow to Thee; and show readiness to destroy sprouts of my sufferings. II39IIEven after having attained as a refuge Thy lotus-feet, which are the resting-place of innumerable excellences, which are an object fit to be resorted to and which have destroyed the famous prowess of foes (like attachment of which has destroyed enemies and which is wellknown for purity), if I am lacking in the profound religious meditation, oh Purifier of the universe (or pure in the worlds)! I am fit to be killed and hence alas, I am undone. II40IIOh object of worship for the lords of gods! Conversant with the essence of every object! Saviour from this worldly existence (the ferryman that enables to cross the ocean of existence)! Pervader of the Universe! Ruler of the world! Save me, oh God! oh reservoir of compassion! purify me who am now-a-days sinking in the terrifying sea of sufferings. II41IIOh Lord! if there can be any reward whatsoever for my having been devoted to Thy lotus-feet for a series of births, mayest Thou yield protection to me who have Thee as the only refuge (or Thee alone as the refuge) and mayest Thou alone be my master in this world and even in my future life (rebirths). II42IIOh Lord of the Jinas! oh Omnipotent Being! the Bhavyas who compose Thy hymn in accordance with prescribed rules, with their mind thus concentrated, with portions of their body thickly convered up with hair standing erect and with their eyes (attention) fixed upon the pure face-lotus of Thy image- II43IIOh Moon (in opening) the night-lotuses (Kumuda-chandra) (in the form) of eyes of human beings! They, said devotees attain salvation after enjoying the exceedingly brilliant properties of heaven. II44II

JAIN WAY OF LIFE I bow to Thee, O Lord AdinathTeacher Supreme Guide of the Pathof Dharma Eternal Source DivineThe Purusha first Saviour BenignCrowns place celestials on Thy feetDelusions they remove, see vision sweetWorshipping Thy feet ends transmigrationWith body, mind, speech concentration. II1II

With words select and expressions deepI give Thine supreme attributes a peepJust as Shruti others sang Thy praiseIt was Indra and other celestials craze.II2II

My desire to praise Thee is insolenceUsing various expressions sheer ignoranceNo wise man would catch the reflectionOf moon in water, a childish action.II3II

Ocean limitless of passionless attributesEven Brahaspati is unable to pay tributesWhich creature can swim the oceanDisturbed by Dooms day violent motion.II4II

Incapable still I pray with devotionMoved by urge without hesitationFaces lion, a mother deerTo rescue her little one without fear.II5II

The cuckoo sings sweet notes in the springBuds of mango tree provide the urgeThough idiotic like a laughing stock I singThy praise, devotion imparts the surge.II6II

Accumulated sins of births disappearThe prayer removes their tracesNo traces of any darkness appearWhen sun's rays the night faces.II7II

With Thy grace, prayer I offerPleasant soothing to people's mindWhen water drops on lotus flowerShine, it imparts of pearls kind.II8II

What to say of Thy attributes gloriousMere mention destroys sins notoriousJust as lotus flowers bloom with delightWhen falls on them remote sun's light.II9II

No wonder they attain Thy positionWho recite Thy attributes with devotionSuch masters hardly get commendationWho raise not their servants to their elevation. II10II

On Thee a person focuses attentionExcludes everything else to mentionAfter taste of nectar from milky oceanWho will have saline water notion.II11II

Lord of the universe its decoration and grandeurThere is none else here to match your splendourBecause ingredients of your attributes of non attachmentWere the only ones in the world without replacement.II12II

Serenity of Thine face is matchlessIs feast for mortals celestial sightMoon trying to vie with it, is helplessSpot it has and obscurity in day light.II13II

Thine attributes all three worlds transcendLike full moon rays filling earth's atmosphereBecause for their source on Thee dependLord of Lords of all the worlds sphere.II14II

Failed to seduce Thee with her charmCelestial beauty could do no harmMountain Meru is too steadfastDooms day winds other mountains blast.II15II

O Lord, Thy light three worlds illuminesA lamp without wick oil smoke Thou shinesO wonderful lamp, brightening the whole universeToo strong for the mount quaking windy curseII16II

Sun suffers eclipse, clouds obscure its lightIt sets, disappears leaving darkness in the nightThou art not such a sun, Thy infallible lightIllumines the universe and for obstacles, too bright.II17II

The beauty of Thy face, O Lord, transcends that of moonWhich sets, suffers, eclipse, disappears in the clouds soonThou dispels delusion moon the darkness of nightThou illumines universe moon makes a planet bright. II18II

O Lord, Thy halo dispels the darkness perpetualOf what use is then sun of usual and moonlightOf what use are the clouds full of rainsWhen all the fields flow with ripe grains. II19II

Deities other envy Thy OmniscienceJust as glass glaze diamond's brillianceIn them there is no such glorificationIt is matching the glass to diamond's positionII20II

Other deities may be said good in a way Innumerable stars in all directions appear

As soul searches Thee under their swayTo seek contentment and solace eternalThou imparts unlike others ephemeral.II21II

It is only the East from which the sun does riseNumberless sons other mothers bearA son like Thee is Thy mother's prize.II22II

Resplendent like sun spotless, the Being SupremeUnaffected by delusion saints hold you in high esteemThey conquer death on Thy realizationBeing the only sure way of securing salvation.II23II

Virtuous hail Thee indestructible and all compositeWith form beyond conception and virtues infiniteThey call Thee ADI being the first of TirthankarsThey call Thee Brahma having shed all karmasThey call Thee Ishwar having achieved all  achievableThey call Thee Ananta as Thy form is ever durable.II24II

As Anangketu having destroyed the sex instinctAs Yogishwar being head of saints distinctAs Vidityoga, having attained yogee perfectionAs many since each soul has distinctionThey call Thee one being Thyself a classAs knowledge incarnate, spotless without karmasThey hail Thee Buddha, being venerated by learned manyShankar as bestower of peace in the worlds den,As Narayan being the ideal soul there.II25II

My obeisance to Thee O Lord,Thou are the remover of world's misery and painMy respects to Thee O Lord,Thou driest up the ocean of wandering mundaneMy veneration to Thee O Lord,Thou art the world's beauty and decorationI bow to Thee O LordThou are the Lord of the world's population.II26II

No wonder the virtues not finding a place anywhereFound in Thee a fit receptacle and reposed thereThe sins and defects full of pride without careCould not dream of Thee, being accepted every where.II27II

Surrounded by spotless halo below the Ashoka treeThy light focuses upward from Thy resplendent body freeThe scene is fascinating like might sun's reflectionSeen through dark clouds with rays in all direction.II28II

Seated on the multicoloured throneScintillating with the most costly stoneThy speckless golden personEmanates halo in each directionFascinates like rising sun's discOn mount top shooting rays brisk.II29II

Celestials serve Thee with chanwar white,Thy person golden then assumes a sightMost charming like froth and foamFrom the spring dancing on Meru's golden dome.II30II

Over Thy head are three canopiesBedecked with jewels and fine rubiesThou art world's Lord they clearAnd absorb the Sun's heat severe.II31II

The Dundubhi, sounds directions pierceProclaiming Thy victory over bigotries fierceTrumpeting the true religion's eternal efficacyIn bestowing on universe highest ecstasy.II32II

Celestial Beings on Thy person showerFrom Kalpa tree bunches of flowerSprinkled with drops of water fragrantTouched by breeze with odour incessant.II33II

The brilliance of Thy Bhamandal brightSurpasses the most resplendent of lightEclipses numberless suns without their heatIs cool and soothing like moon lit sweet.II34II

Thy letterless speech, the authority and O Lord Jinendra whenever Thine holy feet

expositionClear to the Seekers of Dharma and liberationExponent of the ingredients of true religionUnderstood by all in their own expression.II35II

Fascinating like new golden lotus sweetAttractive with shining finger nails goThe celestials create beautiful lotus below.II36II

Lord Jinendra the above glory Thou attainedIn preaching true religion none also gainedNo surprise no other planet is so brightAs to emulate sun's darkness dispelling light.II37II

An elephant mad with rage excitedWith cheeks by humming bees blightedLooking like Indra's Arawat elephantCannot hold Thy devotee in fear's element.II38II

A lion who has torn asunderElephants head with blood flowing underScattering blood stained pearls on the groundReady to pounce with growling soundIf Thy devotee falls in his clutchesFirm in faith him no scratch touches.II39II

Fierce fire fanned by ferocious gustOf wind violent as Dooms day motion lustEmitting white flames threatening to devourWhole of the universe in less than an hourExtinguishes and there appears a pool with lotus flowers

The recitation of Thy name acts as pouring shower.II40II

A cobra black as cuckoo under the neckFangs raised, eyes red with rage, without checkFaces a person who enshrines Thee in heart pureHarms not though trampled, he has infallible cure.II41II

Opposed in battle field by mighty forcesConsisting of yelling elephants and neighing horsesOf powerful kings, when Thy devotee offers prayersEnemy disappears as if sun's rays darkness tear.II42II

Where rivers of blood flow from elephants headThrust through pierced with spears all redA person with faith firm in Thy lotus feetConquers the most turbulent foe and their armies fleet.II43II

Through sea where hordes of crocodiles aboundAnd dreadful fire creates terror aboundThy devotee's vessel tossed by turbulent wavesCompletes the voyage when indulgence Thy craves.II44II

Afflicted by dropsy and maladies incurableA person laid prostrate feels miserableSmears his body with the dust off Thy feetIt's nectar, recovers, assumes form like cupid sweet.II45II

Handcuffed and manacled by heavy chainsWith thighs torn suffering untold painsA person who remembers Thee, O Lord!Is set free, chains break of their own accord.II46II

A person who reads this poem with devotionNever has of afflictions any fear or notionMalady serious, elephant in rage, python angry lion,furious fire, horrible seaTurbulent war devastating imprisonment rigorous.II47II

This charming composition like rosary beautifulContaining expressions picked like flowers suitableBorne in one's heart like garland round the neckSecures heavens and Moksha at Thy devotees backLike Mantunga the author of the compositionThis contains Lord Jinendra's attributes exposition.II48II

Shree Logassa Sootra

LOGASSA UJJOAGARE,DHAMMA TITTHAYARE' JINE' ;

ARIHANTE' KITTAISSAM'CHAUVISAM PI KEVALEE. (1).

USABHAMAJIAM CHA VANDE',SAAMBHAVAMBHINANDANM CHA

SUMAIM CHA, PAUMAPPAHAM SUPASAM,JINAM CHA CHANDAPPAHAM VANDE'. (2)

SUVIHIM CHA PUFFADANTAM,SEEALA-SIJJANSA VASUPUJJAM CHA

VIMALAMANANTHAM CHA JINAM,DHAMMAM SANTIM CHAA VANDAMI. (3)KUNTHUM ARAM CHA MALLIM, VANDE'

MUNISUVVAYM NAMIJINAM CHA,VANDAMI RITTHANE'MIM,

PASAM TAHA VADDHAMANAM CHA. (4)E'VAMMAE ABHITHUA.VIHOOYA RAYAMALA.

PAHINA JARAMARANA,TITTHAYARA ME' PASEEYANTU. (5)

KITTIYA VANDIAY MAHIYA,JE E' LOGASSA UTTAMA SIDDHA,

ARUGGA BOHILABHAM,SAMAHIVARAMUTTAMAM DINTU. (6)

CHANDE'SU NIMMALAYARA,AICHCHE'SU AHIYAM PAYASAYARA,

SAGARAVARA GAMBBHIRA,SIDDHA SISSHIM MAMA DISANTU. (7)S

Prakrit Transliteration English Translation

namotthunam arihantanam bhagavantanam aigaranam

Obeisance to all Arihantas, the magnificent, promulgators of the path,

titthayaranam sayamsambuddhanam purisuttamanam, purisasihanam

Ford-makers, self-enlightened, great amongst men, lions amongst men.

purisavarapundariyanam purisavaragandhahatthinam

Lotuses among men, perfumed elephants amongst men,

loguttamanam loganahanam, loga hianam Exalted in the world, masters of the world, benefactors of the world,

logapaivanam logapajjoagaranam Lamps of the world and its light.

abhayadayanam cakkhudayanam maggadayanam saranadayanam

Granters of fearlessness, givers of vision, guides of the true path and providers of shelter.

jivadayanam bohidayanam Givers of life, granters of enlightenment.

dhammadayanam dhammadesanayam dhammanayaganam dhammasarahinam

Givers of dharma, givers of sermon, heroes of the dharma and its charioteers.

dhammavara cauranta cakkavattinam Destroyers of the four modes of rebirth, great emperors of religion.

divottanam saranagai paittha appadihayavara nanadamsanadharanam

Islands {for those drowning in the ocean of transmigration}, givers of shelter against rebirth, givers of prestige, holders of indestructible knowledge and perception.

viattha chaumanam jinanam javayanam Free from nescience, victors, granters of victory.

tinnanam tarayanam buddhanam bohayanam muttanam moyaganam

Omniscient ones, you help others {cross the ocean of transmigration}, enlightened ones, you spread enlightenment to others. You are free and help others free themselves.

savvanunam savvadarisinam sivam ayalam aruam anantam akkhayam avvabaham

All-knowing, all-seeing, auspicious, immovable, free from all disease, endless, indestructible, unimpeded.

apunaravittim siddhigainamadheyam thanam Free from the cycle of transmigration, attainers of the state of existence known

sampattanam as Siddhahood.

namo jinanam jiyabhayanam Obeisance to all Jinas, conquerors of fear.

Prakrit text English Transliteration English Translation cattaari mangalam:arihantaa mangalamsiddhaa mangalamsaahu mangalamkevaliipannatto dhammo mangalam There are four entities that are auspicious:Embodied omniscient teachers (Arihantas) are auspiciousThe liberated ones (Siddhas) are auspiciousAscetics who control their senses are auspiciousThe religion propounded by the omniscient ones is auspicious. cattaari loguttamaa:arihantaa loguttamaasiddhaa loguttamaasaahu loguttamaakevaliipannatto dhammo loguttamoThere are four entities which are excellent in the world:Embodied omniscient teachers (Arihantas) are excellent in the world.The liberated ones (Siddhas) are excellent in the world.Ascetics who control their senses are excellent in the world.The religion propounded by the omniscient ones is excellent in the world. cattaari saranam pavvajjaami:arihante saranam pavvajjaamisiddhe saranam pavvajjaamisaahu saranam pavvajjaamikevaliipannattam dhammam saranam pavvajjaami I take shelter in four entities:I take shelter in embodied omniscient teachers (Arihantas).I take shelter in the liberated ones (Siddhas).I take shelter in ascetics who control their senses.I take shelter in the religion propounded by the omniscient ones.

Prakrit Transliteration English Translation

logassa ujjoyagare, dhamma titthayare jiṇearihante kittaissam, cauviisam pi kevalii

Who bring about upliftment in the world, establish the ford of religion and have conquered their passions,I shall sing the praises of those Arihantas, all twenty-four of whom are omniscient.

usabham ajiyam ca vande, sambhavam abhiṇandaṇam ca sumaim capaumappaham supāsam, jiṇam ca candappaham vande

I worship Rishabhanātha, Ajitanātha as well as Sambhavanātha, Abhinandananātha and Sumatinātha,Padmaprabhu, Supārshvanātha and Candraprabhu, Jinas all.

suvihim ca pupphadantam, siala-sijjamsa-vāsupujjam cavimalam aṇantam ca jiṇam, dhammam santim ca

I worship Suvidhinātha/Pushpadantanātha, Shitalanātha, Shreyāmsanātha and Vāsupujyanātha,

vandāmi Vimalanātha, Anantanātha, Dharmanātha and Shāntinātha, Jinas all.

kunthum aram ca mallim, vande muṇisuvvayam nami-jiṇam cavandāmi ritthaṇemim, pāsam taha vaddhamāṇam ca

Kunthunātha, Aranātha and Mallinātha, Munisuvratanātha and Naminātha, I worship them all.I worship Arishtanemi, Pārshvanātha and Vardhamāna too.

evam maye abhitthuā, vihuya rayamalā, pahiiṇajaramaraṇācauviisam pi jiṇavarā, titthayarā me pasiiyantu

Thus worshiped by me, may all twenty-four Jinas, Tirthankaras all,Free from the blemish of karmas and from birth and old age, be pleased with me.

kittiya vandiya mahiyā, je e logassa uttamā siddhāāruggam bohilābham, samāhivaram uttamam dintu

I sing their praises, worship them and deeply revere the supreme SiddhasMay I be blessed with health, knowledge and profound meditation.

candesu ṇimmalayarā, āiccesu ahiyam payāsayarāsāgaravara gambhiirā, siddhā siddhim mama disantu

More blemishless than the moons, more illuminating than the suns,Deeper than the oceans, may the Siddhas grant me liberation.

1. I always salute with my head that eminent one among the great Jinas, who is worshipped by the host of Indras and who has described the Dravyas (substances) Jiva and Ajiva.

2. Jiva is characterized by upayoga, is formless and an agent, has the same extent at its own body, is the enjoyer (of the fruits of Karma), exists in samsara, is Siddha and has a characteristic upward motion.

3. According to Vyavahara Naya, that is called Jiva, which is possessed of four Pranas, viz., Indriya (the senses), Bal (force), Ayu (life) and Ana-prana (respiration) into the three periods of time (viz., the present, the past and the future), and according to Nischaya Naya that which has consciousness is called Jiva.

4. Upayoga is of two kinds, Darshana and Jnana. Darshana is of four kinds, Darshana is known to be (divided into) Chaksu, Achuksu; Avadhi and Kevala.

5. Jnana is of eight kinds, viz., Jnana and Ajnana of Mati, Sruta and Avadhi, manah-paryaya and Kevala. (It is also divided into Pratyaksha and Paroksa (from another point of view).

6. According to Vyavahara Naya, the general characteristics of Jiva are said to be eight kinds of Jnana and four kinds of Darshana. But according to Suddha Naya, (the characteristics of Jiva) are pure Jnana and Darshana.

7. According to Nischaya Naya, Jiva is without form; because the five kinds of colour and taste, two kinds of smell, and eight kinds of touch are not present in it. But according to Vyavahara Naya [Jiva] has form through the bondage [of Karma.]

8. According to Vyavahara Naya is the doer of the Pudgala Karmas. According to Nischaya Naya (Jiva is the doer of) Thought Karmas. According to Suddha Naya (Jiva is the doer) of Suddha Bhavas.

9. According to Vyavahara Naya, Jiva enjoys happiness and misery the fruits of Pudgala karmas, According to Nischaya Naya, Jiva has conscious Bhavas only.

10. According to Vyavahara Naya, the conscious Jiva, being without Samudghata, becomes equal in extent to a small or a large body, by contraction and expansion; but, according to Nischaya, Naya (it) is existent in innumerable Pradesas.

11. The earth, water, fire, air and plants are various kinds of Sthavara possessed of one sense. The Trasa Jivas, conches, etc., are possessed of two, three, four and five senses.

12. Jivas possessing five senses are known (to be divided into) those having mind and those without mind. All the rest are without mind. [Jivas] having one sense (are divided into two classes) Badara and Suksma. All (of these have again to varieties each) Paryapta and its opposite.

13. Again, according to impure (Vyavahara) Naya, Samsari Jivas are of fourteen kinds according to Margana and Gunasthana. But according to pure Naya, all Jivas should be understood to pure.

14. The Siddhas (or liberated Jivas) are void of karmas, possessed of eight qualities, slightly less than the final body, eternal, possessed of Utpada (rise) and Vyaya (fall), and existent at the summit of Loka.

15. Again, Ajivas should be known to be Pudgala, Dharma, Adhrma, Akasa and Kala. Pudgala has form and the qualities, Rupa, etc. But the rest are without form.

16. Sound, union, fineness, grossness, shape, division, darkness and image, with lustre and heat (are) modifications of the substance (known as) Pudgala.

17. As water assists the movement of moving fish, so Dharma (assists the movement of moving) Pudgala and Jiva. (But) it does not move (Pudgala and Jiva which are) not moving.

18. As shadow (assists the staying of) the travellers, (so) Adharma assists the staying of the Pudgalas and Jivas which are stationary, But that (i.e. Adharma) does not hold back moving (Pudgalas and Jivas).

19. Know that which is capable of allowing space to Jiva etc. to be Akasa, according to Jainism Lokakasa and Alokakasa, thus (Akasa is) of two kinds.

20. Lokakasa is that in which Dharma, Adharma, Kala, Pudgala and Jiva exist. That which is beyond (this Lokakasa) is called Alokakasa.

21. Vyavahara Kala (Time from the ordinary point of view) is that which helps to produce changes in substances and which is known from modifications (produced in substances), while Parmarthika (i.e. real) Kala is understood from continuity.

22. Those innumerable substances which exist one by one in each Pradesa of Lokakasa, like heaps of jewels, are points of time.

23. In this manner this Dravya is said to be of six kinds, according to the subdivisions of Jiva and Ajiva. The five, without Kala, should be understood to be Astikayas.

24. As these exist, they are called "Asti" by the great Jinas, and because (they have) many Pradesas, like bodies, therefore (they are called) Kayas. (Hence these are called) Astikayas.

25. In Jiva and in Dharma and Adharma, the Pradesas are innumerable, in Akasa (The Pradesas are) infinite and in that which has form (viz., Pudgala) (these are) of three kinds, (viz., numerable, innumerable and infinite). Kala (Time) has one (Raradesha). Therefore it is not (called) Kaya.

26. An atom (of Pudgala), though having one Pradesa, becomes of many Pradesas, through being Pradesa in many Skandhas. For this reason, from the ordinary point of view, the omniscient ones call (it to be) Kaya.

27. Know that (to be) surely Pradesa which is obstructed by one indivisible atom of Pudagala and which can give space to all particles.

28. We shall describe briefly those varieties of Jiva and Ajiva also which are (known as) Asrava, Bandha, Samvara. Nirjara and Moksha with Punya and Papa.

29. That modification of the soul by which Karma gets into (it) is to be known as Bhavasrava, as told by the Jina, and the other (kind of Asrava) is the influx of Karma.

30. Then, it should be known that of the former (i.e., Bhavasrava) (the subdivisions are) Mithyatva, Avirati, Pramada, Yoga, Anger, etc., (which are again of) five, five fifteen, three and four classes, respectively.

31. That influx of mater which causes Jnanavaraniya etc., it to be known as Dravyasrava as called by the Jina and possessing many varieties.

32. That conscious state by which Karma is bound (with the soul) is called Bhava-bandha, while the interpenetration of the Pradesas of Karma and the soul is the other (i.e., Dravyabandha).

33. Bandha is of four kinds, according to the (subdivisions, viz.,) Prakriti, Sthiti, Anubhaga and Pradesa, Prakirti and Pradesa are (produced) from Yoga, but Sthiti and Anubhaga are from Kasaya.

34. That modification of consciousness which is the cause of checking Asrava (influx) of Karma, is surely Bhavasamvra, and the other (known as Dravyasamvra is known from) checking Dravyasrava.

35. That Vratas (Vows), Samitis (attitudes of carefulness), Guptis (Restraints), Dharmas (Observances), Anuprekasas (Meditations), Parisaha-jayas (the victories over troubles) and various kinds of Charitra (Conduct) are to e known as varieties of Bhava-samvara.

36. That Bhava (modification of the soul) by which the mater of Karma disappears in proper time after the fruits [of such Karma] are enjoyed [is called Bhava-Nirjara], also [the destruction of Karmic matter] through penances [is known as Bhava-Nirjara.] And that destruction [itself] [is known as Dravya-Nirjana] Thus Nirjara should be known of two kinds.

37. That modification of the soul which is the cause of the destruction of all Karmas, is surely to be known as Bhava-moksha and (actual) separation of the Karmas [is] Dravya-moksha.

38. The Jivas consist of Punya and Papa surely having auspicious and inauspicious Bhavas (respectively). Punya is Satavedaniya, auspicious life, name and class, while Papa is (exactly) the opposite (of these).

39. Know that from the ordinary point of view, perfect faith, knowledge and conduct are the cause of liberation, while really one's own soul consisting of these three (is the cause of liberation).

40. The three jewels (i.e., Perfect Faith, Perfect Knowledge and Perfect Conduct) do not exist in any other substance excepting the soul. Therefore, the soul surely is the cause of liberation.

41. Samyaktva (perfect faith) is the belief in Jiva, etc. That is a quality of the soul, and when this arises, Jnana (knowledge), being free from errors, surely becomes perfect.

42. Samyak Jnana (Perfect Knowledge) is the detailed cognition of the real nature of the ego and non-ego, is freed from Samsaya (Doubt), Vimoha (Perversity) and Vibhrama (Indefiniteness), and is of many varieties.

43. That perception of the generalities of things without particularities in which there is no grasping of details, is called Darsana in (Jaina) scriptures.

44. In Samsati Jivas, Jnana is preceded by Darshana. For this reason [in him], the two Upayogas (viz. Jnana and Darshana) do not (arise) simultaneously. But in Kevalis, both of these two (arise) simultaneously.

45. Know Charitra to be refraining from what is harmful and engagement in what is beneficial. But according to Vyavahara Naya, Charitra (Conduct) has been mentioned by the Jina to consist of Vrata, Samiti and Gupti.

46. That checking of external and internal actions by one who has knowledge, in order to destroy the causes of Samsara, is the excellent samyak Charitra (Perfect Conduct) mentioned by the Jina.

47. Because by the rule a sage gets both the (Vyavahara and Nischaya) causes of liberation by meditation, therefore (all of) you practise meditation with careful mind.

48. If you wish to have your mind fixed in order to succeed in various kinds of meditation, do not be deluded by or attached to beneficial objects and do not be averse to harmful objects.

49. Repeat and meditate on (the Mantras), signifying the Paramesthis and consisting of thirty-five, sixteen, six, five four, two and one (letter) and other (mantras) taught by the Guru (preceptor).

50. That pure soul existing in an auspicious body, possessed of (infinite) faith, happiness, knowledge and power which has destroyed the four Ghatiya Karmas, is to be meditated on as an Arhat.

51. Meditate on the Siddha - the soul which is bereft of the bodies produced by eight kinds of Karmas, which is the seer and knower of Loka and Aloka, which has a shape like a human being and which stays at the summit of the universe.

52. That sage who attaches himself and others to the practice of Virya (Power), Charitra (Conduct) and Tapa (Penance) in which faith and knowledge are eminent is to be meditated as Acharya (Preceptor).

53. That being, the greatest of the great sages who being possessed of the three jewels, is always engaged in preaching the religious truths, is (known as) Upadhyaya (Teacher). Salutation to him.

54. That sage who practices well conduct which is always pure and which is the path of liberation with perfect faith and knowledge is a Sadhu. Obeisance to him.

55. When a Sadhu attaining concentration becomes void of conscious effort by meditation on anything whatever, that state is called real meditation.

56. Do not act, do not talk do not think, so that the soul may be attached to and fixed in itself. This only is excellent meditation.

57. As a should which (practises) penances, (holds) vows and (has knowledge of) scriptures, becomes capable of holding the axle of the chariot of meditation, so to attain that (meditation) be always engaged in these three (i.e. penances, vows and Sastras).

58. Let the great sages, full of the (knowledge) of Sastras and freed from the collection of faults, correct this Dravya-samgraha which is spoken by the sage Nemichandra who has little (knowledge) of the Sastras.

Q-1 How many Ganadharas did Lord Mahavira have?

Ans. Eleven

Q-2 Name eleven Ganadharas of Mahavira?

Ans. 1. Indrabhuti Gautam 2. Agnibhuti 3. Vayubhuti 4. Vyaktswami 5. Sudharmaswami 6. Manditputra 7. Mauryaputra 8. AkampitJi 9. AchalbhrataJi 10. Metaryaswami 11. Prabhatswami

Q-3 Are there any living Tirthankaras in Jambudvip?

Ans. Yes

Q-4 How many living Tirthankaras are there in Jambudvip?

Ans. Twenty

Q-5 How many special qualities does an Arihant have?

Ans. Twelve

Q-6 Are all Tirthankars, Arihants?

Ans. Yes

Q-7 Are all Arihants, Tirthankars?

Ans. No

Q-8 As a kevali, how may Chaturmas were observed by Tirthanakra Lord Mahavira?

Ans. Thirty

Q-9 Where were Chaturmas observed by Tirthanakra Lord Mahavira?

Ans. One at Asthika Three at Champa and Prishti Champa

Twelve at Uaisali or Vanijyagram Fourteen at Rajgrih or Nalanda

Q-10 In how many years did Mahavira attain Kevaljnan after renunciation?

Ans. Twelve and one-half years

Q-11 How many dreams did the mother of Tirthankar see during conception?

Ans. Fourteen according to Svetambaras and Sixteen according to Digambaras

Q-12 Do all Jains worship idols?

Ans. No Svetambar Derawasi, Digambar Bispantis and Terapanthi worship idols. Svetambar Sthanakvasi and Terapanthi and Digambar Taranpanthis do not worship idols.

Q-13 Did Mahavira worship in any temple?

Ans. No

Q-14 Was the Jain order divided in different sects during the lifetime of Lord Mahavira?

Ans. No, there were both kinds of monks during the life of Lord Mahavir.

Q-15 What is at the upper end of Urdhva Loka?

Ans. Siddhashila

Q-16 Does the Jiva in Avirati Samyak Drishti Gunasthanak understand the teachings of Jinas?

Ans. Yes

Q-17 How many vows can a Shravak observe in Deshvirati Gunasthanak?

Ans. He can observe vows according to his capacity. Some take one vow; some take more up to all the twelve vows of a layman (shravak). Some might also observe even eleven Pratimas.

Q-18 In how many Gunasthanaks are all the passions in operation?

Ans. The first eleven Gunasthanaks

Q-19 How many types of Jivas are in Suksham Sampraya Gunasthanak?

Ans. Upshamak and Kshapak.

Q-20 Does the soul get liberated if one dies in Upsham Mohaniya Gunasthanak?

Ans. No, it is born in Anuttar Viman; from there it has to take one more birth to be liberated.

Q-21 What happens if a Jiva does not die in the Upsham Mohaniya Gunasthanak?

Ans. It will return to the tenth or nineth gunasthanak within one antah muharta and may fall all the way to the first stage of Mithyatva Gunasthanak.

Q-22 In the state of Sayogi Kevali, is the Jiva without karma?

Ans. No, Jiva has destroyed four ghati karmas, but four aghati karmas are still there.

Q-23 What are the four karmas, which a Sayogi Kevali does not have?

Ans. Knowledge-obscuring karma conation-obscuring karma deluding karma obstructing karma

Q-24 Do Sayogi Kevalis preach?

Ans. Yes and no Svetambers believe that Sayogi Kevalis preach, while Digambars believe they do not.

Q-25 How many qualities does a Dravya have and what are they?

Ans. Two; Common qualities Special qualities (Guna)

Q-26 How many common qualities (Guna) of a Dravya are there?

Ans. Many, but there are six important qualities.

Q-27 What are the six important common qualities (Samanya Guna) of the Dravya?

Ans. Astitva Vastutva Dravyatva Prameyatva Agurulaghutva Pradeshatva

Q-27 What are the six Dravyas?

Ans. Jivastikay Dharmastikay Adharmastikay Akasjastikay Kal Pudgalastikay

Q-28 What are the two divisions or Paryaya?

Ans. Vyanjan Paryaya Dravya Paryaya

Q-30 What are the two divisions of Vyanjan Paryaya?

Ans. Svabhav Vyanjan Paryaya Vibhav Vyanjan Paryaya

Q-31 What are the two divisions of Praman?

Ans. Pratyaksha Praman Paroksha Praman

Q-32 What is Avadhi Jnan?

Ans. The knowledge that helps to know the objects with respect to Dravya (state), Kshetra (location), Kal (time), and Bhav (form) within certain limits without the help of sense-organs.

Q-33 What is Agam Praman?

Ans. The words of Apta (Tirthankar who preaches after attaining Kevakjnan)

Q-34 What are the disciplines for the path to liberation?

Ans. Five great vows Five samitis Three guptis

Q-35 What is a Mahavrat vow?

Ans. Mahavrat vow is a great vow, in which one leaves sinful activities totally.

Q-36 What are the three Karanas?

Ans. 1) To do activities by oneself 2) To ask others to carry out the activities 3) To encourage others to carry out the activities

Q-37 How many Yoga are there?

Ans. Three

Q-38 What are the ten spiritual disciplines of a Sadhu?

Ans. 1) Khanti (forgiveness) 2) Mutti (non-attachment) 3) Ajjave (straightforwardness) 4) Maddve (humility) 5) Laghave (contentment) 6) Sacche (truth) 7) Sanjame (self-restraint) 8) Tave (austerity) 9) Chiyae (service of monk) 10) Brahmchrya (celebacy)

Q-39 What are the three Yoga?

Ans. 1) Man Yoga (mental yoga) 2) Vachan Yoga (verbal yoga) 3) Kaya Yoga (physical yoga)

Q-40 How many charitra does a monk have?

Ans. Five

Q-41 What are the ten spiritual disciplines of a Sadhu?

Ans. 1) Jnanachar 2) Darsanacar 3) Charitrachar 4) Tapachar 5) Viryachar

Q-42 How many are the basic vows (mula guna) of a monk?

Ans. Five vows

Q-43 What are the supplementary vows (Uttar Guna) of a monk?

Ans. Five samitis Three guptis Ten restraints

Q-44 How many types of Charitra are there?

Ans. Five

Q-45 What are the five Charitra of a monk?

Ans. 1) Samayik Charitra 2) Chhedopsthapani Charitra 3) Parihar Vishudhi Charitra 4) Suksham Sampray Charitra 5) Yathakhyat Charitra

Q-46 What are the different kinds of a Jain monk?

Ans. Two 1) Jin-Kalpi and 2) Sthavar-Kalpi.

Q-47 Describe the life of Jin-Kalpi monks?.

Ans. Jin-Kalpi remains away from their group doing severe penance. In this fifth division of the time cycle, there are no Jin-Kalpi.

Q-48 Describe the life of Sthavar-Kalpi monks?.

Ans. Sthavar-Kalpi wear white clothes, have a Muhapati, have a Rajoharan (holy broom) and carry wooden bowls for accepting the food. They accept alms strictly observing their rules. They stay in a upashraya free from worldly activities.

Q-49 Is there any mention of the Mukhvastrika in Jain scriptures?

Ans. Yes

Q-50 How does a Jain monk get food (alm)?

Ans. A Jain monk gets food (alm) by begging known as gochari. He goes to various houses, and accepts only acceptable food that was not made for monk but was made for householders themselves. He takes food in a very small quanitity from many different houses so that the householders do not have to cook more food again.

Q-51 What are the other supporting rules of conduct for a monk?

Ans. They observe nine restrictions of Brahmcharya. They do not keep anything other than necessary clothes and vessels. They do not take food or water after sunset until sunrise. They bear twenty-two Parishahas.

Q-52 How many Paryaptis are in the one-sensed Jivaa?

Ans. Four: 1) Ahar Paryapti 2) Sharir Paryapti 3) Indriya Paryapti 4) Shvasoshvas Paryapti

Q-53 How many Paryaptis are in the two, three, and four-sensed Jivas and in Asangni Panchendriya?

Ans. Five: 1) Ahar Paryapti 2) Shareer Paryapti 3) Indriya Paryapti 4) Shvasoshvas Paryapti

5) Bhasha Paryapti

Q-54 How many Paryaptis are in Sangni five-sensed Jiva?

Ans. Six

Q-55 What is the limit of the dimensions of Soul?

Ans. Every soul has the capacity to expend up to the entire universe, just as light of a lamp has the property of expansion and contraction. So, soul adjusts to the size of the body it takes.

Q-56 How many Siddhas can attain liberation at a time?

Ans. One hundred and eight at the most

Q-57 What is Adharamastikaya?

Ans. The medium of rest

Q-58 What is Astikaya?

Ans. The collection of space-points

Q-59 What are the properties of a Pudgal?

Ans. It has color, smell, taste and touch. It has the property of a complete transformation.

Q-60 How many types of Pudgals are there?

Ans. Four

Q-61 What are the four sub-divisions of the Pudgal?

Ans. 1) Skandh 2) Desh 3) Pradesh 4) Parmanu Pudgal

Q-62 How many characteristics does Parmanu have?

Ans. Four 1) Color 2) Smell 3) Taste 4) Touch

Q-63 What are the different units in which we measure kal dravya?

Ans. Samay Avalika Muhurat Ahoratri Paksh Month Year Yug Palyopam Sagaropam Utsarpini Avsarpini Pudgal Paravartan

Q-64 What is Avalika?

Ans. Innummerable Samay constitute one Avalika

Q-65 What is Antarmuhurat?

Ans. Any time ranging from two Samays to one Samay less than one muhurat period

Q-66 How many divisions of Avsarpani time cycle are there?

Ans. Six

Q-67 Name six divisions of Avsarpini time cycle.?

Ans. 1) Happiness-Happiness (Sukham Sukham) 2) Happiness (Sukham) 3) Happiness-Unhappiness (Sukham Dukham) 4) Unhappiness-Happiness (Dukham Sukham) 5) Unhappiness (Dukham) 6) Unhappiness-Unhappiness (Dukhma Dukhma)

Q-68 How many divisions of Utsarpini are there and what are they?

Ans. Six.

Q-69 Name six divisions of Utsarpini time cycle.?

Ans. 1) Unhappiness-Unhappiness (Dukham-Dukham) 2) Unhappiness (Dukham) 3) Unhappiness-Happiness (Dukham-Sukham) 4) Happiness-Unhappiness (Sukham-Dukham) 5) Happiness (Sukham) 6) Happiness-Happiness (Sukham-Sukham)

Q-70 How many types of Karmas are there?

Ans. Two: 1) Physical (Dravya) 2) Psychic (Bhav) Karmas

Q-71 How many kinds of Vargana are there?

Ans. Eight

Q-72 What are the eight kinds of Vargana?

Ans. 1) Physical (audarik) 2) Transformatory (vaikriya) 3) Rranslocational (aharik) 4) Electric (taijas) 5) Sound (bhasha) 6) Respiratory (shvasoshvas) 7) Mental (man) 8) Karman vargana

Q-73 How many divisions of Karmas are there?

Ans. Eight

Q-74 What are the eight divisions of Karmas?

Ans. 1) Knowledge obscuring (Jnanavarniya) 2) Perception obscuring (Darshanavarniya) 3) Feeling producing (Vendniya) 4) Deluding (Mohaniya) 5) Age-determining (Ayushya) 6) Body-determining (Nama) 7) Status determining (Gotra) 8) Obstructing (Antraya)

Q-75 What are the broad divisions of Deluding Karma?

Ans. 1) Darsan Mohaniya (perception-deluding) karma 2) Charitra Mohaniya (conduct-deluding) karma

Q-76 How many are the divisions of Darshan Mohaniya Karma?

Ans. Three

Q-77 What are the three divisions of Darshan Mohaniya Karma?

Ans. 1) Wrong belief deluding (Mithyatva Mohaniya) 2) Mixed belief deluding (Mishra Mohaniya) 3) Right perception deluding (samyaktva Mohaniya)

Q-78 What are the two broad divisions of Conduct-Deluding Karma?

Ans. 1) Kashay Mohaniya karma 2) Nokashay Mohaniya karma

Q-79 How many types of Kashaya Mohaniya Karma are there?

Ans. Sixteen

Q-80 What are the sixteen types of Kashaya Mohaniya Karma?

Ans. 1) Error-feeding anger 2) error-feeding pride 3) error-feeding deceit 4) error-feeding greed 5) Partial-vow obstructing anger 6) partial-vow obstructing pride 7) partial-vow obstructing deceits 8) partial-vow obstructing greed 9) total-vow obstructing anger 10) Total-vow obstructing pride 11) total-vow obstructing deceit 12) total-vow obstructing greed 13) Perfect-conduct preventing anger 14) perfect-conduct preventing pride 15) perfect-conduct preventing deceit 16) perfect-conduct preventing greed

Q-81 What are the four types of Ghati Karma?

Ans. 1) Knowledge-obscuring (Jnanavarniya karma) 2) Conation-obscuring (Darshanavarniya karma) 3) Mohaniya (deluding karma) 4) Antaraya karma (obstructive karma)

Q-82 How many Aghati Karma are there?

Ans. Four

Q-83 What is Aghati Karma?

Ans. The karma that does not affect true attributes of the soul, but affects the body in which it resides.

Q- 84 What are the four types of Aghati Karma?

Ans. 1) Feeling producing karma 2) Age producing karma 3) Body forming karma 4) Status determining karma

Q-85 How is Udirana possible?

Ans. By observing austerities

Q-86 Illustrate Upsham?

Ans. When alum is added to muddy water, mud settles down to the bottom and water on the top looks clear, until someone may shake the water. This settling down is called upsham.

Q-87 Can a Jiva in Mithyatva Gunasthanak be liberated?

Ans. No, a Jiva in Mithyatva Gunasthan cannot be liberated because it cannot follow the path shown by Jina, since he has no faith in it.

Q-88 Can a Jiva who has once gone to any higher stage from Mithyatva Gunasthanak be liberated?

Ans. Yes, he is sure to be liberated, even if he falls back to Mithyatva Gunasthanak. He will be liberated after innumerable lives.

Q-89 How come Mithyatva Gunasthanak is first gunasthanak not a zero gunasthanak?

Ans. In Mithaytva Gunasthanak, even though there is no realization between wrong and right, one knows things around him/her. For example, on a very cloudy day even though we may not see the sun, we cannot say that there is no sun, because the power of light, which penetrates the clouds, enables us to see objects around us. In the same way the soul is able to exhibit some power of knowledge so it cannot be called zero gunasthanak.

Q-90 Can you describe the mind of person who is In Mithyatva Gunasthanak?

Ans. In the Mithyatva Gunasthanak, one may know a cow as a cow, but cannot differentiate the soul and body as separate entity. He is also over powered by severe passions, which do not allow him to think what is right for the soul and gets carried away in the wrong direction.

Q-1 Where are the Siddhas? Ans. Siddhas are at Siddhashila which is at the top part of this world (Lokakash). Q-2 Whom do we pay homage by the Navkar Mantra? Ans.In Navkar Mantra we pay homage to: · Arihants · Siddhas · Acharyas · Upadhyayas · Sadhus and Sadhvis. Q-3 Who is Siddha Bhagwant? Ans. Siddha Bhagwants are those souls who are liberated from this world forever. Q-4 How many attributes do Arihants have? Ans. Arihants have twelve attributes. Q-5 Do Arihants get reborn in worldly life? Ans. No. Arihants at the time of death destroy all remaining four karmas and get liberated from this world forever.

Q-6 Name the karmas which are already destroyed by Arihants? Ans.· Jnanavarniya Karma · Darshanavarniya Karma · Antaräy Karma · Mohniya Karma Q-7 What are the two extra dreams of sixteen dreams? Ans.Two extra dreams of sixteen dreams are: 1) A Pair of Fish 2) A Lofty Thorne. Q-8 Name the karmas, which are not destroyed by Arihants? Ans. · Nam Karma · Gotra Karma · Vedniya Karma · Ayushya Karma Q-9 Name the karmas which are destroyed by Siddhas? Ans. · Jnanavarniya Karma · Darshanavarniya Karma · Antaray Karma · Mohniya Karma · Nam Karma · Gotra Karma · Vedniya Karma · Ayushya Karma Q-10 What kind of karmas Siddhas have? Ans. Siddhas do not have any karmas Q-11 Who can become a Siddha? Ans. Everyone has a potential to be a Siddha Q-12 Who is Acharya? Ans. Acharya is a sadhu who is the leader of other sadhus and the sadhvis and he leads us to the spiritual uplift of the soul, and guides us to the path of liberation. Q-13 How many attributes do the Acharyas have? Ans. Thirty- Six Q-14 Who is Upaddhyay? Ans. Upadhyay is a sadhu who has studied the scripture in much detail and teaches other sadhus and sadhvis. Q-15 How many attributes do the Upaddhyayas have? Ans. Twenty-five Q-16 Who is Sadhus? Ans.Sadhu was a male householder who voluntarily renounced the worldly life for the uplift of the soul. He has accepted to follow five major vows. Q-17 How many attributes do the Sadhus have? Ans. Twenty-seven Q-18 Who is Sadhvi? Ans. Sadhvi was a female householder who voluntarily renounced the worldly life for the uplift of the soul. She has accepted to follow five major vows. Q-19What is the Tapasya (Austerity)? Ans. Tapasya is called austerity which means voluntary restarin from available things and desires, or voluntary suffering to uplift the soul. Q-20 What are the different types of Tapasyas (Austerity)? Ans. There are two major types of austerities. They are: 1) External (bahyantar) 2) Internal (abhyantar) Each one of these two are further sub-divided into six groups. Q-21 What is the External Tapasyas (Austerity)?

Ans. External austerities are those austerities which when performed can be noticed by other people. Q-22 What is the Internal Tapasyas (Austerity)? Ans. Internal austerities are those austerities which when performed, can not be noticed by other people. Q-23 Can you name the External Tapasyas (Austerity)? Ans.External austerities are: 1) Anasan 2) Unodari 3) Vruti Sankshep 4) Rasa Tyag 5) Kaya Kalesha 6) Samlinta. Q-24 Can you name the Internal Tapasyas (Austerity)? Ans. Internal austerities are: 1) Prayschit 2) Vinay 3) Vaiyavachcha 4) Vyutsarga 5) Swadhyay 6) Dhyan Q-25 What is Anasan Tapa (Austerity)? Ans. Anasan Tapa means fasting for a day, for some days or rest of one's life by completely renouncing food and water, etc. Anasan is also taken to render death auspiciously. Q-26 What is Unodari Tapa (Austerity)? Ans.Unodari Tapa means eating and drinking (water) less than the extent of one's hunger and thirst during the meals. Q-27 What is Vrutti Sankshep Tapa (Austerity)? Ans. Vruti Sankshep Tapa means reducing the desires. One must renounce some of the items during the meals. Q-27 What is Rasa Parityag Tapa (Austerity)? Ans. Ras parityag Tapa means renouncing those kinds of foods and drinks that provoke taste, and increases the strength and excitement. There are 14 sub-types of this austerity. It can be done partially or in total for one time or for prolonged time. Q-28 What is Kaya Kalesha Tapa (Austerity)? Ans. In Kayaklesh Tapa one makes the body suffer by yoga or staying in one position for a longer time. Q-30 What is Samlinata Kayaklesh Tapa (Austerity)? Ans. In Pratisanlinata Tapa one controls all senses to stop pleasant and unpleasant temptations, also controls lying, distorting the truth and sensual talks. Q-31 What is Prayaschita Tapa (Austerity)? Ans. Thinking of honoring superiors. Think of having heartfelt affection, regard and esteem for people who are superior to us in virtues, knowledge and ability. Not to entertain such feelings as jealousy and envy; and not to look at anyone maliciously and with a sinister feeling. Think to be cheerful and happy at the sight of virtuous people; and to express cordial happiness on seeing such people. Q-32 What is Vinay Tapa (Austerity)? Ans. In Vinay Tapa one becomes polite and respectful towards all. Q-33 What is Vaiyavachch Tapa (Austerity)? Ans. Vaiyavachcha Tapa means serving religious teachers, ascetic, virtuous people, sadhu, sadhvies, colleagues, companion and needy people with devotion, including animals. Q-34 What is Vyutsarga Tapa (Austerity)? Ans. In Vyutsarga Tapa one stands still and meditates. This austerity is also called Kayotsarga. During this, one renounces the attachment for the body, and takes care of the soul. Q-35 What is Swadhyay Tapa (Austerity)?

Ans. In Swadhyay Tapa one must study, teach and reflect deeply on such sacred books as to inspire one to attain self-realization and enable one to save one's soul from getting lost in the entanglements of the social life Q-36 What is Dhyan Tapa (Austerity)? Ans. Dhyan Tapa means concentrating the mind on the real nature of the soul. Q-37 What is the Navkarasi? Ans. One must take food and water 40 minutes after the sunrise. Even the brushing of the teeth and rinsing the mouths must be done after that time. Q-38 What is the Porsi? Ans.Taking food or water three hours after the sunrise. Q-39 What is the Sadh-Porasi? Ans. Taking food and water four hours and thirty minutes after the sunrise. Q-40 What is the Purimuddh? Ans. Taking food and water six hours after the sunrise. Q-41 What is the Avaddh? Ans.Taking food and water eight hours after the sunrise. Q-42 What is the Biyasan? Ans. One must take food only twice a day at one sitting each time. Q-43 What is the Ekasan? Ans.One takes food once a day sitting in one place. (One should not eat the salad or the raw grains.) One also drinks the boiled water during the daytime. Q-44 What is the Ayambil? Ans. One takes food only once in one sitting. Food should be boiled and not have any spices, milk, curd, ghee, oil, and raw vegetables. One drinks only boiled water during the daytime. It is better if one can do the chauvihar or the tivihar the night before. Q-45 What is the Upavas? Ans. Upavas means fasting for twenty-four hours from the sunrise today to the sunrise on the next day, during which one does not take any kind of food or liquids but may drink the boiled water. It is preferred if one can do the chauvihar or the tivihar the night before. a) Tivihar upavas - During this, one does not take any food or drink any liquids except the boiled water only. b) Chauvihar upavas - During this, one does not take any food or liquids during the day or the night Q-46 What is meant by the Ajiva? Ans. Things which do not have life or qualities like breathing regenerating, etc., are known as ajiva or non-living things. Q-47 What is meant by the Jiva? Ans. Jiva means one which can breathe, regenerate or reproduce, eat and have mind to think, etc. Q-48 What are the different Jivas? Ans. The souls are divided into two categories. Q-49 How are the different Jivas described depending upon spirituality? Ans. There are two kind of jivas: 1) Liberated souls, the muktatma, the soul that is bodiless and has been once and for all freed from the bondage of all the karmas and cycle of births and deaths. 2) Non-liberated souls, samsari atma, the soul that has a body and is caught in the bondage of karmas and cycle of births and deaths. Q-50 What is the Tivihar? Ans. In tivihar one does not take food of any kind including liquids except water after the sunset until the sunrise next day but can take water. Q-51 What is the Chauvihar? Ans. Chauvihar means one does not take any food or any liquids after the sunset until the sunrise next day. Q-52 What is the Attham? Ans. Attham means upavas for continuous three days. Q-53 What is the Atthai?

Ans. Atthai means upavas for continuous eight days. Q-54 What is the Maskhaman? Ans. Maskhaman means upavas for continuous one month. Q-55 What is the Navapad Oli? Ans. During every year, one does ayambils for 9 days starting on the bright fortnight either on 6th or 7th day in Ashwin and Chaitra months for a period of four and one-half years. Some people may take only one kind of food grain on a given day. Q-56 What are the Karmas? Ans. Karmas are the end results of our activities, which may or may not be associated with passions. Q-57 What are the Ghati Karmas? Ans. Ghati karmas affect the true nature of the soul. Q-58 What are the Aghati Karmas? Ans. Aghati karmas do not affect the true nature of the soul, but affect the body in which the soul abides. Q-59 Name the Ghati Karmas? Ans. Ghati karmas are: 1) Knowledge oscuring or Jnanavarniya 2) Perception obscuring or Darshnavarniya 3) Obstructive or Antaraya 4) Deluding Karmas or Mohniya Q-60 Name the Aghati karmas? Ans. Aghati karmas are: 1) Feeling producing (Vedniya) Karma 2) Body making (Nam) Karma 3) Status determining (Gotra) Karma 4) Age determining (Ayushya) Karma Q-61 How many sub-types are of the Jnanavarniya karma? Ans. There are five sub-types of Jnanavarniya Karma. Q-62 How many sub-types are of the Darshanavarniya karma? Ans. There are nine sub-types of Darshanavarniya Karma. Q-63 How many sub-types are of the Vedniya karma? Ans. There are two sub-types of Vedniya Karma. Q-64 How many sub-types are of the Mohniya karma? Ans.There are twenty-eight sub-types of Mohniya Karma. Q-65 How many sub-types are of the Nama karma? Ans. There are sixty-seven sub-types of Nama Karma. Q-66 How many sub-types are of the Gotra karma? Ans. There are two sub-types of Gotra Karma. Q-67 How many sub-types are of the Antaraya karma? Ans. There are five sub-types of Antaray Karma. Q-68 How many sub-types are of the Ayusya karma? Ans. There are four sub-types of Ayushya Karma. Q-69 Can you name the types of Jnanavarniya karma? Ans. Jnanavarniya Karma is divided into five sub-groups. They are: • Mati-jnanavarniya • Shrut-jnanavarniya • Avaddhi-jnanavarniya • Manahparya-jnanavarniya • Keval-jnanavarniya Karmas Q-70 Can you name the types of Darshnavarniya karma? Ans. Darshanavarniya Karma is divided into nine sub-groups. They are: • Chakshu-darshanavarniya • Achakshu-darshanavarniya • Avadhi-darshanavarniya • Kevali-darshanavarniya

• Nindra • Nindra-Nindra • Prachala • Prachala-Prachala • Styanagriddhi-Nindra Q-71 Can you name the types of Vedniya karma? Ans. Vedniya Karma is divided into two sub-groups. They are: • Shatavedniya Karma • Ashatavedniya Karma Q-72 Can you name the types of Mohniya karma? Ans. Darshanavarniya Karma is divided into nine sub-groups. They are: • Chakshu-darshanavarniya • Achakshu-darshanavarniya • Avadhi-darshanavarniya • Kevali-darshanavarniya • Nindra • Nindra-Nindra • Prachala • Prachala-Prachala • Styanagriddhi-Nindra Q-73 Can you name the types of Vedniya karma? Ans. Vedniya Karma is divided into two sub-groups. They are: • Shatavedniya Karma • Ashatavedniya Karma Q-74 Can you name the types of Mohniya karma? Ans. Mohniya Karma is devided into twenty-eight sub-groups. They are: • Mithyatva Mohniya • Mishramohniya • Samyaktva Mohniya • Krodha, Man, Maya, & Lobha (each further divided into four) • Anantanubandhi; • Apratyakhanavarniya; • Pratyakhanavarniy; and • Sanjvalan • Hasya • Rati • Arati • Bhaya • Shock • Jugupsa • Purushaved • Strived • Napunsankved Q-75 Can you name the types of Nama karma? Ans. Nam Karma is divided into sixty-seven sub-groups. Most popular sub-types are: • Gati • Jatinam • Sharir • Angopanga • Sahanan • Sansthan • Tirthankar

• Yashokirti • Anupurvi Q-76 Can you name the types of Gotra karma? Ans. Gotra Karma is divided into two sub-groups. They are: • Uchcha Gotra • Nicha Gotra . Q-77 Can you name the types of Antaraya karma? Ans. Antaray Karma is divided into five sub-groups. They are: • Danantray • Labhantray • Bhogantray • Upabhogantray • Viryantray Q-78 Can you name the types of Ayushya karma? Ans. Ayushya karma is divided into four sub-groups. They are: • Narak • Tiryancha • Manushya • Dev Q-79 What are the effects of Jnanavarniya karma? Ans. • Ignorance • Inability to understand, Stupidity • Inertia • Incapable of being taught • Illiteracy • Stammering, etc. Q-80 How do you accumulate the Jnanavarniya karma? Ans. By Condemning knowledge and scholars and enlightened people. Laziness, contempt and displeasure to study. Q-81 How can you get rid of the Jnanavarniya karma? Ans. Worship the knowledge. Give reverence, respect to the teachers, pay respect to the books because it represents the knowledge. Do not throw, fold or sit on books. Go to the religious school regularly. Study silently with humility and attentions. As a student, keep off the bad habits and keep your speech clean; conduct good and share knowledge with others. Q-82 What happens when you get rid of the Jnanavarniya karma? Ans. You develop Kevalgnan and you become an anantgnani. Once the layers of Jnanavarniya karmas disappear the atma knows every thought of every mind, and every thing in the world, and understands every living creature in this world and other worlds. Nothing is hidden or unknown to that atma. Q-83 What are the effects of Darshanavarniya karma? Ans. Blindness, incapacity of senses, intoxication with power, money sleep or swooning, etc. Q- 84 How do you accumulate the Darshanavarniya karma? Ans.Condemning the principles of religion and dharma; or depreciating them disrespecting the virtuous and decrying them. Always trying to find fault with such people. Condemning piety with the feeling of skepticism, and decrying them. Q-85 How can you get rid of the Darshanavarniya karma? Ans. Be respectful to sadhus and sadhvies and be loyal to Jain sangh and dharma. Having faith in the Jina and showing him devotion, obeying the commands of Jinas. Q-86 What happens when you get rid of the Darshanavarniya karma? Ans. You develop Kevaldarshan and you become anant darshani. Just as pure atma knows everything, the free atma sees everything. Once the Darshanavarniya karmas are gone the atma sees everything in this world and in the other world. It has no barriers.

Q-87 What are the effects of Vedniya karma?With Shatavedniya Karma gone? Ans. one will be happier and will have a good health. With Ashatavedniya Karma gone one will not suffer from diseases ill health, sickness, and sorrow, etc. Q-88 How do you accumulate the Vedniya karma? Ans. 1) Ashata vedniya karma: By causing worry, misery and suffering to others. 2) Shata vedniya karma: Being compassionate, giving peace and happiness; and offering comforts in the sorrows; maintaining a cordial and friendly contact with others. Q-89 How can you get rid of the Vedniya karma? Ans. Make others happy; be helpful to others; do not torture or harass or kill any body, rather give them protection and peace. Q-90 What happens when you get rid of the Vedniya karma? Ans. The atma gets akshay sukh. At the time of death when the vedniya karma is destroyed the atma goes to salvation. The pure atma has no disease, pain, and never feels sorrow. Pure atma is ever youthful and is ever happy, and ever healthy.Q-1 Who is Jain? Ans. Whoever follows the words of Shri Jineshwar Bhagwant is known as Jain Q-2 What Jain Religion means? Ans. The Religion that has been showed by Shri Jineshwar Parmatma is known as Jain Religion Q-3 Who is called Jineshwar Bhagwant? Ans. Who has won and neutralize the love and hate, and has all positive feature thereby zero negative features the person of this kind is known as Jineshwar Bhagwant. Q-4 What are other names of Jain Religion? Ans. Other names of Jain religion are “Daya Dharma”, “Syadwad Dharma” and “Arhat Dharma” and so on. Q-5 How many Jineshwar Bhagwants are there? Ans. There are Twenty Four Jineshwar Parmatmas in a descending period of Kal Chakra. Q-6 What are the other names of Shri Jineshwar Parmatma? Ans. Arihant, Tirthankar, Vitraag, Jineshwar, Parmatma, Bhagwan, Devadhidev are some other names of Shri Jineshwar Parmatma. Q-7 What is to be said while entering the temple? Ans. While entering the temple we should say “Nisihi” three times and as we see Almighty by joining our hands and with due respect we should say “Namo Jinanam”. Q-8 What shall we say when we meet Jain Saint on the way? Ans. On the way when we meet Jain Saint then at that time we shall say “Mathaen Vandami” Q-9 At present which Parmatma’s Shasan is going on? Ans. At present Shraman Bhagwan Shri Mahavir Swami’s Shasan is going on. Q-10 How many philosophies are there? Ans. There are three philosophies namely 1) Dev or Sarvagna Parmatma, 2) Saint or Dharma Guru and 3) Religion or Dharma itself. Q-11 What is the Religion? Ans. The Religion is that, which stops the soul going to bad path and convert the same to good path and besides it takes towards the ultimate Moksha. Q-12 What is Shravak? Ans. Shravak who keeps faith on the words said by Sarvagna Parmatma and performs all the religious works such as Samayik, Worship the almighty, Pratikraman, Paushad etc and also worship Almighty and Saints honestly. Q-13 Give the perfect meaning of Shravak? Ans. Shravak word when broken into following parts than it gives the meaning such asShra: Mean keeps faith.Va: Give due respect and honestly follow the words.K: Keeps performing required works. Q-14 When can Shri Navkar Mantra chant?

Ans. This Mantra is chanted to reside any bad events such as diseases, in improper conditions and such events apart from that while performing sacred and good activities. Great people chant this Navkar Mantra continuously during sleeping, standing, speaking, walking and also during performing any sort of work whether in day or night and at every place they keep chanting this maha Mantra. Q-15 What is Samayik? Ans. Samayik means gain of Samta or tolerance, the sacred way showed by Sarvagna Parmatma to perform religious work by doing this a soul can restrain the new Karmas and reduce the old built karmas. Q-16 What is the prescribed time course for this Samayik? Ans. The prescribed time course for one Samayik is 48 minutes or as it is said “Be Ghadi”. Q-17 Worship of God is done by touching their nine body parts. Which are they? Ans. Worship of an idol of Sarvagna Parmatma is done by touching the nine parts of the body and that to with liquid saffron crushed on sandal wood with mixing appropriate water in it.Those nine parts of the body of Parmatma are:1. Right and Left Leg Thumbs 2. Right and Left Leg Hips 3. Right and Left Hands 4. Right and Left Shoulders 5. Head6. Forehead7. Neck8. Heart and9. Nabhi Q-18 Why the worships of Parmatma is done by touching their mentioned parts of the body? Ans. Almighty gives preaches on 9 kinds of philosophies in that all the material philosophies of the world is covered and taken care of and for that reason Lord’s sacred idol is worshiped by touching their specified parts of the body with our right hand finger named “Anamika” very Fourth finger from thumb. Q-19 How shall the Darshan of Almighty is to be done? Ans. By giving away the thoughts of world, by joining both the hands respectfully, by bending head, by constantly watching almighty, and by remembering positive works the Darshan of the Almighty is to be done. Q-20 Why shall we orbit around the statue of Parmatma? Ans. Darshan, Knowledge (Gyan) and Character (Charitra) – to gain all these sacred three and to end birth and death of 84 inferior and superior community thereby attempting final and superior’s superior community of Moksha and for that we shall orbit around the idol of Parmatma. Q-21 Give the names of our sacred Tirths? Ans. There are many sacred named of Tirths naming some of them are: Shri Shatrunjayji Palitanaji, Shri Girnarji, Shri Abuji, Shri Ashtapadji, Shri Achalgadhji, Shri Sametsikarji, Shri Antarikshji, Shri Tarangaji, Shri Ranakpurji, Shri Bhoyaniji, Shri Pavapuriji, Shri Champapuriji, Shri Pansarji, Shri Sherisaji, Shri Shankheshwarji and so on.Q-1 What is Pratikraman? Ans. Pratikraman means to get away from sins (from bad work or paap), due to which all sins that has been done get washed that is get rid of all past paap which sacred task that has been showed by knowledgeable Saints. Q-2 Why shall we do Pratikraman? Ans. To get rid of all paap that have done during the course of days and nights. Q-3 How many Pratikramans are there? Ans. There are 5 Pratikramans namely 1. Devasi or Evening daily 2. Raia or Morning time Pratikraman 3. Pakhi or Fortnight 4. Chaumasi or Quarterly and 5. Samwatsari or Annual. Q-4 What disadvantage do we face when we at night? Ans. When we eat at night it forms the biggest sin or paap since it is against Jineshwar Parmatma’s order. Also today scientists have proved that eating at night gives adverse effect on digesting system. It gives births to the several disorders such as laziness, sluggishness, down fall and down trend. Not

only this but in next world we might get birth into inferior community or yonis such as Crow, Owl, Vulture, Cat, Fox, Snake, Scorpio, and lizards. Apart from this there many negative outcomes which can be visualized even like if by chance if we eat ant then it destroys our brain by despair our thinking power, ju or lice cause jalodhar or stomach disorder which lead to ultimate death, vomit is caused due to eating flies by chance, if spider enters our stomach then it creates white spots disorders and such so many disorder are their which may cause severe death and ultimate take us to Bad communities or births or yonis. And so that is why we must avoid eating at night. Q-5 Give the name of Paanch Parmeshthis? Ans. Name of Paanch Parmeshthis are 1. Arihant, 2. Siddh, 3. Acharya, 4. Upadhyay, and 5. Sadhu. Q-6 Why do Navkarwali have 108 small stones or as it is said “Manaka” Ans. Panch Parmeshthi’s 108 features are covered in this 108 Manaka and so there are 108 small stones in Navkarwali. Q-7 What is mean by Viharmaan or Present Tirthankars? How many are there in all? Where are they at present? Ans. Viharmaan or Present Tirthankars are Parmatma that are currently in this world. They are Twenty Parmatma and are residing in the area of Mahavideh Kshetra. Q-8 What is Shri Sangh? How many are they? Give their names. Ans. Shri Sangh is it is the group of people that believes and follows the order of Sarvagna Parmatma. There are four Sanghs namely: 1. Sadhu, 2. Sadhvi, 3. Shravak, and 4. Shravika. Q-9 AtWhat is mean by Kshetra or area? How many are they and give their names. Ans. Kshetra or Area are the area where by spending or giving donation in money or in any other kinds becomes beneficial to us. These are sacred areas and they are 7 areas namely.1. Jinmandir or Temple2. Jinpratima or An idol of Lord3. Jinagam or Jainism books or Knowledge4. Sadhu or Male Saint5. Sadhvi or Female Saint6. Shravak or Male Jain religion follower apart from Saint and who leaves in world7. Shravika or Female Jain religion follower apart from Saint and who leaves in world. Q-10 What are nine areas or wados for to be a bhramacharya or be far from sex. Ans. 1. Place where women, animals or bi sex by body do not live this places are wados. 2. No talks with woman with any sort of feelings or attraction3. Wherever woman has sat male shall not seat on that place for not less than 48 minutes. Vice versa wherever Male has sat at that place woman shall not be seated for not less than 9 hours or 3 “prahar”.4. One shall not see any woman and her body parts with intense feelings 5. Wherever a couple of male and female is sleeping or performing sex in that place they shall avoid staying and keep distance of at least wall thickness.6. One shall not remember any kind of sex that has performed by him in the past with any woman.7. The things such as milk, ghee, etc that kind of eatables shall be exclusively avoided these kinds of eating materials are responsible for creating sex related thoughts.8. Never intake excess food and avoid heavy eating.9. Do not give any kind of look to your body.

Q-1 What is Nisihi? How many are they? And when are they shall be said?

Ans. Nisihi is to stop performing savadh tasks (kriya), 1. By entering the door step of templeThis is said with intention to relieve from any sort of task related to house and world apart from Temple’s2. When entering the inside hall of the temple where the statues are placed This is said to get rid of Temple related work3. While doing chaityavandanWith this nisishi one has to restrain from doing worship of things.

Q-2 Why shall we do Aarti and Mangaldivo?

Ans. By doing Aarti and Mangaldivo one get rid of mental and physical tensions and it gives peace to the soul and mind.

Q-3 How shall we do Aarti and Mangaldivo?

Ans. These Aarti and Mangaldivo shall be done in circular movement from up left to down right same way it shall not get down below the stomach end or “naabhi” and up shall not move beyond the head. If it is not done in the same manner than it is not proper way to do and we may get some sin.

Q-4 Why shall we do Swastik?

Ans. To break the continuity of birth and death in four directions namely 1. Manushya or Mankind 2. Dev or Heaven world 3. Tiriyanch or animal kingdom and 4. Narak or hell.

Q-5 How many directions are there?

Ans. There are four directions 1. Man 2. Heaven 3. Animal 4. Hell

Q-6 What are three small spots on swastik?

Ans. This three small spots on swastik are known as Ratnatrayi or tri precious philosophies

Q-7 Give the name of Ratnatrayi or tri precious philosophies.

Ans. The names of Ratnatrayi or tri precious philosophies are Darshan, Gyan and Charitra.

Q-8 Beyond swastik and three small spot there appears half moon shape with one tiny spot. What is it known?

Ans. That is known as Siddh Shila.

Q-9 What shall we chant or say while drawing swastik?

Ans. While drawing swastik we shall say hey almighty! To get rid of four directions with the help of tri precious philosophies or Ratnatrayi ask for the ultimate Moksha.

Q-10 What is meant by necessary? How many are they? And give their names.

Ans. Necessary means the things that we shall do necessarily. Those things are 1 Samayik, 2 Chauvisatho, 3 Vandana 4.

Padikkamanu 5. Kausag and 6 Pacchkhan

Q-11 What is mean by Vyasan or Habits? How many are they? Give the names of them.

Ans. Vyasan or Habit is a habit or bad habit that takes soul to down step there by deteriorating the current birth and successive births. They are seven in all namely 1. Jugar or Playing in casinos 2. Eating Meat or Maunsahar or to be carnivore 3. Intake Alcohol 4. Keeping relations with other women 5. Having relations with prostitute 6. Undertake theft related activity and 7. Hunting.

Q-12 Give other names of Shri Mahavir Swami Bhagwan?

Ans. Other names of Bhagwan Shri Mahavir are Vir, Vardhman, Charamjin, Siddharth Nandan, Gyat Putra etc.

Q-13 Give other names of Saints or Guru Maharaj?

Ans. Sadhu, Muni, Shraman, Nirgranth, Angaar, Tapasvi, Sanyami etc are some other names of Saints.

Q-14 How many kinds of worships are there? Give their names.

Ans. There are 2 kinds of worships namely 1. Dravya Pooja or Worshiping with Things and 2. Bhav Pooja or Worship with feelings.

Q-15 What are Dravya Pooja and Bhav Pooja?

Ans. Dravya Pooja means the worship done with several fresh materials and Bhav Pooja means where feelings get involved while praying against the statue of Sarvagna Parmatma. Both are supplementary to each other.

Q-16 What are the types of Dravya Pooja?

Ans. Dravya Pooja are done in types of five, seventeen, twenty one and one hundred.

Q-17 Give the types of Bhav Pooja?

Ans. Doing Chaityavandan, Praising Lord with stutis or holy words, singing holy songs, dance, bhavna are some types of Bhav Pooja where feelings are the central part.

Q-18 Give the name of Eight-way Pooja or Ashtaprakari Pooja

Ans. 1. Jal or Water Pooja, 2. Chandan or Saffron sandal mixture Pooja, 3. Pushpa or Flower Pooja, 4. Dhoop or good smell smoke Pooja 5. Dipak or Light Pooja, 6. Akshat or Rice Pooja, 7. Naivedya Pooja or sweet Pooja and 8. Fal Pooja or fruit Pooja.

Q-19 What are the parts of Dravya Pooja? Give there names.

Ans. Two parts of Dravya Pooja 1. Ang Pooja and 2. Agra Pooja.

Q-20 What is Ang Pooja? And what Pooja are considered under this part of Pooja

Ans. Ang Pooja is the Pooja that is done by touching the statue of sacred idol. The things that are used shall be very sacred and holy since it is something do with things touching with almighty body. The very first three Pooja of Ashtaprakari pooja namely 1. Jal Pooja, 2. Chandan Pooja and 3. Pusphpa Pooja are Ang Pooja.

Q-21 What is Agra Pooja? Which poojas are considered in this part of worship?

Ans. Agra pooja is pooja where worship is done without touching sacred idol or touching the statue is not necessary. 4 Dhoop Pooja, 5. Dipak Pooja, 6. Akshat Pooja, 7. Naivedya Pooja and 8. Fal Pooja from Ashtaprakari pooja are Agra pooja.

Q-22 What is Panchanmrut?

Ans. Mixture of Milk, Curd, Ghee, Sugar and Water is Panchanmrut.

Q-23 What is mean by Jal Pooja?

Ans. Jal Pooja is worshiping Lord with the liquid mixture of Panchanmrut and then after worshiping the Lord with pure and fresh water.

Q-24 What is Chandan Pooja?

Ans. Chandan Pooja is pooja that is done with Baras, Saffron, Sandal mixture, kasturi and such other pure materials.

Q-25 What is Pushpa Pooja?

Ans. Pushpa pooja means worshiping Lord with good and sweet smelling flowers.

Q-26 What is Dhoop Pooja?

Ans. Dhoop pooja is done in the front of Lord’s idol and it is done with various good smelling agarbattis and dhoop sticks made up with many pure things.

Q-27 What is Dipak pooja?

Ans. Dipak pooja is doing Aarti and Mangaldivo or worshiping with light in front of Statue of Almighty.

Q-28 What is Akshat pooja?

Ans. Akshat pooja is done with drawing Swastik, three small putable and Siddh Shila with the rice in front of Sarvagna Parmatma.

Q-28 What is Naivedya Pooja?

Ans. Naivedya Pooja means keeping the best quality sweet on Swastik.

Q-28 What is Fal pooja?

Ans. Fal pooja is keeping the best quality and good sizeable fruit on Siddh Shila in front of statue.

Q-1 Which religions that have been said by Sarvagna Parmatma or Jineshwar Bhagwan?

Ans. Jineshwar Parmatma have said two kinds of religion 1. Sadhu religion and 2. Shravak religion.

Q-2 What are the advantages of seeing the Almighty?

Ans. Sarvagna Parmatma is free from eighteen great sins or paap and possesses all the good qualities. And so by seeing the Lord it also encourage our soul to get on towards his sacred path, we get relieved from some of the sins and we also get some good qualities. In short by seeing the Almighty we get a chance to intake some of his great qualities that helps to get rid of some of our sins.

Q-3 Who goes to Mankind and Heaven?

Ans. Those soul who do or perform donation, keep away from sexual matter, fasting and Seeds good feelings, worship, samayik etc. get chance to go to Mankind or Heaven.

Q-4 Who goes to Animal kind?

Ans. Whoever do negative act of keeping something unnecessary secrets, who play with others emotion and take due disadvantage, play games with the intention to hurt or destroy someone take their next birth in Animal kind.

Q-5 Who goes to Hell or Narak:

Ans. Any Man and animal who do severe negative acts goes to hell.

Q-6 What is Kalyanak? Give their names.

Ans. Kalyanak are sacred days in which each and every soul feel comforts. Kalyanak is five-staged festival of Almighty that includes 1. Entering of Bhagwan’s soul ingiveers stomach, 2. Birth festival, 3. Becoming saint festival, 4. Omniscience festival 5. Nirvan festival. All these festivals give all the souls in the world feeling of comfort whether long time of comfort or fractions of second.

Q-7 Give the details of Five Kalyanaks of Shri Mahavir Swami Bhagwan.

Ans. Chyavan Kalyanak – Ashad Sud 6Janma or Birth Kalyanak – Chaitra Sud 13Diksha or Saint Kalyanak – Kartak Vad 10Keval Gyan or Omniscience Kalyanak - Vaishakh Vad 10Moksha or Nirvan Kalyanak – Aaso Vad Amas.

Q-8 Who are Sixty-three great males?

Ans. 24 Tirthankars, 12 Chakravartis, 9 Vasudevs, 9 Prativasudevs and 9 Baldevs.

Q-9 How many lifetime temples that are Shasvata Deharasar are there in all three worlds?

Ans. There are in all 8,57,00,282 lifetime temples in whole universe.

Q-10 How many sacred lifetimes idols are there in all three worlds?

Ans. There are in all 15,42,58,36,080-lifetime idols in the universe.

Q-11 What is Muhpatti, Charavalo and Katasanu?

Ans. Muhpatti is piece of cloth generally white in color and is kept at front of mouth when we speak; it measures approximately 1 hand four finger in measure. Charavalo is kept to avoid any kind of killing and is taken with us whenever we are in any kind of movement. It is 32 finger in length of which the stick that is attached to it is measured around 24 finger in length and 8 finger measure is of front part where it filled with small strings. Katasanu upon which we seat is made from wool and it is measured around 1 gaj. All these three things are used with basic intention to avoid any kind of killing.

Q-12 What is mean by Ashaatna? How many are they? Give their names.

Ans. Ashaatnas that if we do it turns gain into loss. Non-manner behavior leads to Ashaatna. There are 10 Jain temple related Ashaatnas. They are as follows:1. Eating or Chewing Tambol, Pan, etc. while going to Temple, 2. Drinking water in temple, 3. Taking meal in Temple, 4. Going to temple with wearing shoes or slippers, 5. Doing Sex related activities including thoughts or behaving in ill manner, 6. Sleeping in Temple, 7. Spitting in Temple, 8. Doing shits and littering in Temple, 9 Going latrines in Temple 10. Playing casinos related games in Temple.

Q-13 Worshipper has to take into what considerations and how many are they? Give their names.

Ans. Worshipper has to take care of seven considerations. They are 1. Keep Body neat and clean, 2. Wear clean and proper clothes, 3. Only Lord and worship related thoughts should come to the mind, 4. Keep the surroundings of temple clean and neat, 5. Things taken for Worship should be of great quality and should be given due care. 6. Things that are used in the worship shall from honest earning. 7. Worship should be done in the order prescribed.

Q-14 Why shall we worship Shri Jineshwar Bhagwan?

Ans. To destroy the hurdles, to clean all the sins and to gain peaceful mind we should worship Shri Jineshwar Bhagwan.

Q-1 What is Parmeshthi?

Ans. Parmeshthi is the soul that seats on the paramount or the highest point

Q-2 Who is called Arihant, Siddh, Acharya, Upadhyay and Sadhu?

Ans. a. Arihant: There are 3 meanings for Arihant they are as follows:1. Arihant mean who has destroyed 4 Ghati or dangerous Karmas, who has attained omniscience and preaches the followers also known as Tirthanakars.2. Who is free from 18 sins, which is fulfilled with 12 genos, including 34 specialties known as Atishayas, and 35 good positive great features and who is the creator of Tirth is Arihant.3. In Arihant: Ari means enemy and hant means to destroy that is one who destroys the enemy in form of karma enemy is Arihant.

b. Siddh is the Almighty who has destroyed all the 8 karmas and went to the ultimate Moksh and staying at Siddh Shila are Siddh. c. Acharya is very head of all Saints. Who act has a leader in the absence of Sarvagna Parmatma and run this Shasan successfully. d. Upadhyay: Who learn and teach others and is attained very sacred place of Upadhyay. e. Sadhu: Who follows the sacred path showed by the Almighty there by do not have any kind of interest toward any act of Samsar. This is the prime step towards attaining Omniscience and successively Moksh.

Q-3 Why we should not believe in any other God or Goddess?

Ans. Other God and Goddess are fulfilled with love and hate. And these features are understood by seeing their statues. If we

believe in them than it leads to Mithyatava for this reason we shall not believe them.

Q-4 What are eight precious elements? Give their names.

Ans. 1. Swastik, 2. Shrivatsa, 3. Kumbh or pot, 4. Bhadrasan, 5. Nandavart, 6. Minyugal or couple of fish, 7. Darpan or mirror, and 8. Vardhman.

Q-5 Who are known as 4 Mangals or Sacred of Jain religions?

Ans. 1. Shri Vir Bhagwan, 2. Shri Gautam Swami, 3. Shri Sthulibhadraji and like Sadhus who proved victorious against various sins and Jain religion itself is considered 4 sacred.

Q-6 In Dehrasarji what kind of prayers shall be sang?

Ans. The prayer that sung in Dehrasarji shall be such that it shall abuse own soul for every wrong done, which shall praise the Almighty. Also it should not disturb the fellow prayer and shall not make boredom to others and should be sung with peace with sweet voice.

Q-7 What is Chaityavandan? Give their types.

Ans. Chaityavandan is the way to praise God with various stutis and stavans.There are three kind of Chaityavandan. Namely1. Small Chaityavandan: Where it includes Arihant Cheiayanam, Annath, One Navkar Kausag, and Thoy or stuti after Kausag is done.2. Medium Chaityavandan: A Chaityavandan that includes all the way from Three Khamasaman, Saying one Chaityavandan, then Jankinchi, Namuthunam, Javanti Cheianam, Javanti kevi sahu, Namorhat, stavan, Uvasagaharam, Jay viyaray, and then follows in the same Arihant Cheiayanam onwards.3. Long Chaityavandan: To do Devavandan.

Q-8 Why shall we Worship the God with Ashtaprakari Pooja?

Ans. To destroy 8 Karmas and to attain the ultimate Moksh we do Ashtaprakari Pooja.

Q-9 How many Vrats that Shravak has to do? Give their names.

Ans. Shravak has to 12 Vrats. They are as follows:Sthul Pranatipaat Viraman Vrat, 2. Sthul Mrushavad Viraman Vrat, 3. Sthul Adattadan Viraman Vrat, 4. Swadara Santosh Parstrigaman Viraman Vrat, 5. Parigrah Pariman Vrat, 6. Dikpariman Vrat, 7. Bhogopabhog Pariman Vrat, 8 Anarth Dand Viraman Vrat, 9. Samayik Vrat, 10. Deshavagasik Vrat, 11. Paushadhpovaas Vrat, 12. Atithisamvibhag Vrat.

Q-10 What are Anu Vrat, Gun Vrat and Shiksha Vrat?

Ans. Anu Vrat means in considerations of big Vrats small and partial Vrats are Anu Vrat, Gun Vrat means help to gain and execute these small Vrats and Shiksha Vrat is those Vrats that is done every time at regular interval.

Q-11 What is Paushad?

Ans. Paushad is kind of sacred work showed by Shri Jineshwar Parmatma in order to improve our religious ness or it increases our religious work.

Q-12 What kind of Paushad shall we do? How many are they? Name them.

Ans. Aahar Paushad includes Paushad done with Fasting, Ayambil, or Ekasanu or One times eating. Sharir Satkar Paushad includes should not give body any kind of decoration or look. Vyapar Paushad includes not performing any activity that is related to business or Samsar that leads to karma building and Bhramacharya Paushad means not to perform sex related activities.

Q-13 What is Samyaktva?

Ans. One who believes completely in Sudev, Suguru and Sudharma.

Q-14 What is Aagam? How many are there in all?

Ans. Meaningful words said by Tirthankars and Mentioned properly in order by Gandhar Bhagwant is Aagam. They are 45 in all.

Q-15 Give the details of 45 Aagams?

Ans. 11 Ang, 12 Upang, 6 Chedsutra, 4 Mulsutra, 1 Nandisutra, 1 Anuyogdwara, 10 Payanna.

Q-16 When did the Aagam produced in written form, where did it were written? Who wrote it?

Ans. Aagam in written form happened after 980 years of Shri Bhagwan Mahavir’s going to Moksha. Devardhi Gani wrote these Aagam. And Valabhipur was the place where these Aagam were started in written form.

Q-17 Give other names of Aagam?

Ans. Other names of Aagam are Shrut Aagam, Siddhant, Pravachan, Jinagam and Shastra.

Q-18 What is called Panchangi?

Ans. Panchangi is 1. Mulsutro, 2. Niryukti, 3. Bhashya, 4. Churni, 5. Tika, or Vruti. These five makes Panchangi.

Q-19 What is Dwadshangi? Who made it?

Ans. 12 Ang or creation of 12 great sutras by Shri Gandhar Bhagwant is called Dwadshangi and is made by Bhagwan Mahavir’s Gandhar Bhagwant Shri Sudharma Swamiji.

Q-20 What is Sutro? Who created it?

Ans. Sutra is a short script that gives full meanings and Gandhar Bhagwants, Chaudpurvis and Pratyekbuddha create details and these.

Q-21 Apart from Sutra what other Granths have been written by Acharyas?

Ans. Justice (Nyay), Jain Philosophies, Acharna, Stories or Kathao, Vairagyopdesh, and Vadvivad. Beside that, Sanskrut and Prakrut languages, Grammar or Vyakaran, Kosh, Alankar and Poems or Kavya etc. several subjects and its Granths have been written in good manner.

Q-1 What is the difference between Kevalgnani and Tirthankars?

Ans. So far knowledge is concerned than both of them have same knowledge strength but because of Tirthanakar Naam Karma, Tirthankar establishes the Tirth, And always accompanied by Ashtapratiharyo, 35 speaking features and 34 Atishayas etc holds several these kinds of features.

Q-2 What is the benefit of Guruvandan?

Ans. The benefits of Guruvandan are 1. It makes behavior gentle and positive, 2. Breaks proud ness, 3. It helps to follow the preaches of Shri Jineshwar Bhagwan, 4. It is a work of religion, 5. Provides an opportunity to worship the elders and 6. Helps is attaining Moksha.

Q-3 What is Mudra? How many are they? Give their names.

Ans. Mudra is the shape of body that is made at particular activity while performing either in Temple or Upashraya. They are three mudras, 1. Yog Mudra, 2. Jin Mudra and 3. Muktashukti Mudra.

Q-4 How can be Yog Mudra, Jin Mudra and Muktashukti Mudra done? Which Sutras shall be said with these Mudras.

Ans. 1. Yog Mudra: It is a process whereby two hands are kept such that two thumbs are joined together and fingers are arranged such that each and every finger of both hands are kept one after another and small finger of left hand is kept last. With this kind of Mudra we can do Chaityavandan, Namuthunam, Stavan etc can be said.2. Jin Mudra: In this Mudra we shall stand in such a way that our feet is straight and each foot’s front part kept distance of 4 finger and each back foot are placed away from each other with distance some thing less from front 4 finger distance. With this Mudra Kausag and Vandan can be done.3. Muktashukti Mudra: Hand are kept in form of shell ends are narrowed and middle part are broaden with this Mudra Jayviyaray till Abhavmakhanda , Javanti Cheianam, and Javanti Kevi Sahu sutras can be said.

Q-5 Which things should not be taken to Dehrasarji?

Ans. 1. Eatables and Drinkables things, 2. Sticks, Umbrella, Shoes and Chappals, Weapons etc are not allowed to take to the Dehrasarji

Q-6 Why should we do Jal Pooja?

Ans. As we take bath to be clean and neat from dust and waste same way from long time whatever Paap and Karma that have accompanied with our soul to get rid and to get soul purify of that we shall do Jal Pooja. Since Fresh Water is sign of cleanliness.

Q-7 Why shall we do Chandan Pooja?

Ans. As touching of Chandan makes body cool and calm. And gives peace to both soul and mind. And the soul that gets fired by Krodh, Maan, Maya and Lobh to get rid of same for that reason we do Chandan Pooja.

Q-8 Why shall we do Pushpa Pooja?

Ans. As smell of flowers affects our mind. In same way by doing this Pooja our soul and mind gets religious smell. This feeling should be conceived while doing this Pooja.

Q-9 Why shall we do Dhoop Pooja?

Ans. To get rid of Bad odors similarly, to get rid of soul related bad odors such as Mithyatava, Mamta, Maan etc we do Dhoop Pooja.

Q-10 Why shall we do Deepak Pooja?

Ans. Deepak pooja is done to make soul free from blackness there by moving a step further towards Kevalgnan from unknown stage since, Deepak is sign of Lights.

Q-11 Why shall we do Akshat Pooja?

Ans. Akshat means Rice. It is grain when it is sow it won’t grow that means there is no further stage of rice in same way as a analogy to avoid next birth and to attain ultimate Moksha we do Akshat Pooja. Also Akshat means unbreakable that is to get which is unbreakable and which forever.

Q-12 Why shall we do Naivedya Pooja?

Ans. To set free our soul from hunger and thirst thereby attaining Anaharipad is the main motive doing this pooja.

Q-13 Why shall we do Fal Pooja?

Ans. While doing Fal Pooja in the front of Almighty and by keeping fruit demand the ultimate Moksha in return.

Q-14 How do Birth and Death cycle gets over?

Ans. By achieving Samyag Gnan, Samyag Darshan and Samyag Charitra and their peaceful aradhna destroys the vicious cycle of Birth and Death.

Q-15 How soul gets promoted to the upper world?

Ans. Not allowing Rag and Dwesh dominant and keeping fresh feelings. Be positive in every religious work. Get soul promoted to the upper world.

Mahavirashtaka Stotra

by Kavi Bhagendu

He, whose consciousness mirrors infinite substances (living and non-living) in all their modifications (origination, destruction and  permanence) at one time; who lights up the Moksha Marg like the

Sun; and is omniscient; may such Mahavira Svami appear in my vision.

He, whose eyes are without the redness that arises out of anger; whose gaze is steady and unblinking, signifying complete absence

of  anger; and whose posture is absolutely calm and tranquil reflecting the highest purity; may such Mahavira Svami appear in my vision.

He whose feet glow with the lustre of crown jewels of Indras paying obeisance and are capable of giving respite to worldly beingsfrom the fire of rebirth or whose very remembrance works like water

to douse the fires of rebirth, may such Mahavira Svami appear in my vision.

Even a frog, which intended to worship Mahavira Svami with great devotion and joy, attained birth in heaven in a moment! Hence it is

not surprising if the true devotees of Mahavira Svami attain Moksha; may such Mahavira Svami appear in my vision.

Blessed with a body like burnished gold yet unattached to it; strange yet unique; born to King Siddhartha yet beyond transmigration and

worldly attachments; endowed with unparalleled powers and knowledge; may such Mahavira Svami appear in my vision.

Whose doctrine may be compared to a vast, deep and pure Ganga of jñana, with the many nayas as her waves, the cool waters of which enable worldly people to diffuse their miseries. Even today, savants

take a dip in that knowledge like swans on a river; may such Mahavira Svami appear in my vision.

He who, even as a youth, in order to attain the eternal, beatific andimmensely peaceful kingdom of Moksha; conquered through the

power of his soul cupid, the god of love who holds the inhabitants of the three worlds under his thrall;

may such Mahavira Svami appear in my vision.

He, who can cure forever the terror of moha; who is free from alldesires; who is the truest friend; whose greatness is known to all;

who is auspicious; who is a shelter to monks who fear samsaraand transmigration; who is endowed with the finest virtues;

may such Mahavira Svami appear in my vision.

All who read this Mahavirashtaka Stotra, written out of devotion by his devotee Bhagendu, shall attain the ultimate goal of liberation.

History of Parshwanath and Shankheshwar Parshwanath By Chandraprakash Shah

THE STORY OF BHAGWAN PARSHWANATHBhagwan Parshwanath, the most worshippable, Tirthankara in the present Chauvishi had nine birth incarnations before he had been to born to the queen VAMA of the king ASHWASEN at Varanasi on the eleventh day of dark half moon midnight of Gujarati Month Magshirsh. His nine previous births are:MarubhutiAn ElephantHeavenly god in Sahstra heavenKiranveg VidyadharHeavenly god in Achyuta heavenVajranabhHeavenly god in Nav GraiveyakKanakbahu CakrinHeavenly god in Pranat Heaven and last one as ParshwanathFrom the birth of Marubhuti he had entangled with Kamath Tapas. This continued until the last birth. When he was in the eighth birth he had undertaken Tapa of Vissthanak Padas and made sure to have strong bond of Tirthankara Naam Karma. Later on he went to 10th heaven. When he was in heaven he attended 500 auspicious occasions of Tirthankaras. He again bonded solidly with Adeya Naam Karma, one of the 103 Karma prakrutis. Hence, he is called Purushdaniya Parshwanath. Therefore, he is being worshipped very much nowadays.Notable five Kalyanaks of Parshwanath are as under:Chyavan kalyanakJanma Kalyanak---Magashirsh Vad DasahamDiksha Kalyanak---Magashirsh Vad AgiyarashKeval gyan Kalyanak---Fagan Vad Chaudash andMoksha Kalyanak.--- Shravan Vad AathamWhen he was in the womb of Vama she saw a huge serpent passing through her bedside so he is named as Parshwa after his birth. When he grew up he married to Prabhavati a daughter of king Prasenjit.Encounter with Kamath Tapas: Once upon a time Parshwa was sittin in the balcony with his queen Prabhavati, he heard noise and shouting on the road. He called upon a servant and inquired about it. He learnt that a Tapas had come at the outskirts of Varanasi and carrying out Yagya and had hypnotized the people of the town with his magic power. Parshwa went to the spot due to curiosity. He asked some irritating questions to Tapas. Tapas was irritated and turned angry. However, Parshwa was as cool as ice. He did not pay attention to the words of Tapas. He, then asked his servants to break open cautiously the burning wooden piece as there were twin serpents inside it.Servants opened it and found the facts. Twin serpents were half burnt and already on the verge of loosing their conciousness. Again Parshwa asked his servants to let the twin serpents listen the “Namaskar Mahamantra.” Servants obliged to the order and said Mahamantra. At the end of their life they went to Patal-loka and turned to be Husband and wife as Dharnendra and Padmavati respectively. (Details can be had from Parshwa—Dharnendra Nexus by Prof. M.A. Dhaky) Later on Tapas was downgraded by the audience and gathered heavy spite and deceit for Parshwa. He died and due to his pre-determined Tapas he turned to be heavenly god in the Meghkumar category. His name mentioned in the scripture as “MEGHMALI.”Here Parshwa left the scene as if nothing had happened. His time for initiation drew near and Lokantik Gods came to remind him for the initiation. Before he set out for renunciation of the world, charity custom began to relinquish all the

worldly wealth for the one year. After completion of the charity work, he embraced the royal path to salvation. At this stage he attained fourth Gyan called ManahParyaya.Last and final encounter with Kamath: Once upon a night time Parshwa was meditating near “AHICATRA” town at present in UP. He was so concentrated vigorously in the meditations, he had forgotten the outer world and totally in the own SOUL, Kamath due to predetermined vow realized because of his Gyan that Parshwa was alone now and he could satisfy his will. He came down to earth and started harassing Parshwa in whatever possible means he could. He did not get success. He then produced with the help of his divine power the huge gathering of the dark clouds and started raining heavily with horrible thunderstorms and lightening. He did it so vehemently and dangerously that the outskirts of the Ahicatra town was submerged with the flood waters. The water rose to the level of the nose of Parshwa.The throne of Dharnemdra shook. He used his divine knowledge to know the cause of the shaking. He realized the matter. He understood his important duties and with his queen Padmavati, rushed to the spot of scene at once. They came there paid salute to the Parshwa and also asked for his pardon. Realizing their duties, Padmavati generated beautiful and fragranceful huge Lotus. She sat under the lotus and kept Parshw who was in the standing posture at that time in the lotus. Dharnendra also created shelter in the form of huge and decorated umbrella over the head of Parshwa.Now as the water level grows, the lotus move in the upward direction and due to umbrella shelter Parshwa was protected from the obstacles produced by the Kamath. Later on stabilizing the Parshw and assisting him in his meditations, Dharnendra, formulated his another form and told Kamath to withdraw his divine power and allow Parshwa to meditate smoothly. Adamant Kamath did not listen to the advices and started quarreling with Dharnendra. Ultimately, Dharnedra won over and Kamath left the field defeated. Both Dharnendra and Padmavati after paying and praying worship to Parshwa also withdraw their divine power and left for their palatial residence.As the night was over Parshwa finished his meditations without knowing what had happened during night and moved from there for another place. The very important thing is to learn from this incident. Kamath and Dharnedra were doing their respective jobs, one for destruction and other for protecting respectively, Parshwa was neither had attachment to Dharnedra nor did he have spite for Kamath. He was “STHITPRAGYA” in terms of Bhagwad Gita.Parshwa attained Omniscience after 84 days of initiation. He then turned to be BHAGWAN PARSHWANATH. He established his own four-fold order. Aray Shubh Duatt became the principal Gandhar of that order. The souil of Ashadhi Shravak became Aryaghosh gandhar. The tonk of Shubh Gandhar is situated on holy pilgrimage place of Sammetshikhar. Parshwanath then moved for several years on this earth, devoting his life to annihilate the Tirthanakar Naam Karm. As his end of life drew near he approached Sammetshikhar and accepted Anasan with THIRTY THREE monks including his principal Gandhar. As the life remained for few samayas he stopped all the yogas of Mind, Speech and Body and attained 14th and last qualitative step of spiritual ladder “AYOGI GUNASTHANAK.” Within the time required to speak five “Harshva” letters his soul relinquished its body forever and left for his salvation abode seat from where any soul never returns to this horrible and torturous world. The soul of Parshwanath now enjoys eternal peace and bliss.Following are the names of Gandhar of Parshwanath: Aray Shubh Datta 2 Arya Ghosha 3 Arya Vashishta 4 Arya Brahma 5 Arya Soma6 Arya Shridhar 7 Arya Virbhadra 8 Arya Yashobhadra 9 Arya Jaya 10 Arya VijayNumbers in Parshwanath Organisation:Sadhu: 16000Sadhvi: 38000Shravak:164000Shravika:327000Courtsey: Trishasthi salaka purush of Kalikaal Sarvagya HemcandrasuriThe history of Shankheshwar ParshwanathJain History had recorded that the 23rd Tirthankara, Bhagwan Parshwanath was to be born in the present Chauvishi. Bhagwan Damodarswami, the 8th Tirthankara of last Uttasarpini forecasted the story of Parshwanath before Ashadhi Shravak. Ashadhi Shravak was one of the staunch disciple and polite Shravak of Bhagwan Damodarswami.Once upon a time he had been to the assembly of Damodarswami and after listening to his sermons he was worried about his emancipation and salvation. He stood up and politely requested the Tirthankara to foretell about his Salvation time. Tirthankara replied “O! Good and fortunate Shravak! You will achieve the Salvation in the time of 23rd Tirthankara Parshwanath in the forth coming Avasarpini in Bharatkshetra. You will become his Gandhara, named Aryaghosha.” Listening and learning from very honourable Tirthanakar Shri Damodarswami, he felt ease and became very happy that he would be the Gandhar of 23rd Tirthankar Parshwanath in the nxt Avasarpini. However, he did not forget that Bhagwan Parshwanath would be his GURU and in his time he would achieve salvation, he asked further to Damodarswami the structure and form of Parshwanath. The compassionate Bhagwan described the structure as under and also told brief history of Parshwanath.Parshwanath would be 10 Haath in height and would have Azure colour of the body. Ashadhi Shravak fully engrossed with the structure of his benevolent Tirthankara, started to create the images of Parshwanath. He created three images of Bhagwan Parshwanath. They are called now as CHARUP PARSHWANATH at village Charup near Mehsana in Gujarat, ANTARIKSHJI near Nasik in Maharashtra and SHANKHESHWAR PARSHWANATHJI at Shankheshwar in Gujarat. Charup Parshwanath was originally known as Shamla Parshwanath. It is said that this Charup Parshwanath too was miraculous image. In the past it showed four types of forms everyday. Ashadhi shravak was worshipping his Bhagwan beyond our imaginations after constructing the images. He worshipped them with four

categories; such as Naam, Sthapna, Dravya and Bhav. Always one finds him worshipping the images and remains in continuous touch with them. He was so connected with these idols that he remained disconnected with the worldly happenings. His end came near and his light of soul was to extinguish. He died but he was in the meditation of Parshwanath. He went to heaven. He used his divine knowledge to know from where he had come to this heaven. He knew it was the affect of his worshipping the image of Parshwanath. He brought one image to the heaven and worshipped it everyday until his end. He finished his heavenly life span.The Parshwanath image, which he took to heaven, is now taken over by Dharnedra and Padmavati. They took it to their palatial residence at Patal-Loka. They worshipped there for millions of year with utmost devotion as they knew that their up-gradation from the worldly life would be due to Parshwanath. The time is passing like flow of water and as dew drops fall from lotus leaf.In the present Avasarpini, that is also called current Chauvishi, the first Tirthankara Rishbhadev born to Marudeva and Nabhi and his lineage was termed as ISHWAKU. Several Tirthankaras were born in the same “ISHWAKU”. Then came the turn of YADAV lineage in which child celibate, 22nd Tirthankara Bhagwan Neminath was born to queen Shivadevi of king Samudravijay. Neminath and Narayan Krishna were cousin brothers. Approximately 100,000 years were left to finish the 4th wheel of time cycle in the present Avasarpini. In this fourth wheel of time cycle there were twelve Cakrins, nine Narayanas, nine prati-Narayanas and nine Baldev along with twenty three Tirthankaras. Bhagwan Rishbhadev happened to be in the third wheel of time cycle. The image of Parshwanath continued to be worshipped by Dharnedra and Padmavati during this entire period in the Patal-loka.When Krishna was narayan, at the same time there was prati-narayan, named Jarasangha. He was elder than Krishna. There was a war between Narayan and prati narayan to establish supremacy of power. This is the natural phenomena. The army of Krishna was defeated by Jarasangha when Jarasangha called his divine power named as “JARA.” This divine power when used entire army of Krishna went in to Coma. Narayan Krishna was worried because Jara could not affect only Neminath and Krishna and his step brother Baldev. He consulted Neminath for the remedies.Neminath advised him to bring the miraculous idol of Parshwanath from Patal-loka after pleasing Dharnedra and Padmavati. He also showed the path to bring it. He asked Krishna to sit in the meditation for three consecutive days without food and water and please the god and goddess. He also informed him that he would protect his army for three days without any assistance and alone from the onslaught of Jarasangha and his army. Narayan Krishna went for meditation and pleased Dharanedra and Padmavati. They appeared before him and asked for the favour. Krishna saluted them and politely requested them to provide him with that miraculous image of Parshwanath. Although they were reluctant to provide it but due to the involvement of Neminath, bind through the worship of Krishna and most important thing was that the time had ripened for the appearance of that image of Parshwanath on this earth, they gave that image to Krishna. They then disappeared. Krishna was delighted and as advised by Neminath he carried out Snatra and Puja of that image. He collected the Snatra-Jal and returned to the war-front. He sprinkled this Sntra—jal over the unconscious bodies of his soldiers. They woke up with the sprinkling and ready for fighting.Then Krishna entered in to the war field. He too was defeated and to kill him Jarasangha called his ultimate powerful armory tool Cakra. He left the Cakra after revolving it on his finger towards Krishna. It was so luminous and gorgeous that except Neminath, Krishna and Baldev others could not see it. It came rushing towards Krishna. It hit him and he fell down unconsciously. After some time he regained his conciousness and hold the same Cakra on his first finger of the right hand. He then forcefully threw it towards Jarasangha. Cakra this time showed its charismatic act. It killed Jarasangha and Krishna was proclaimed and established last Narayan of this Chauvishi.He blew up his crouch loudly for the celebration of his victory over Jarasangha. He then set out for the establishment of the image of Parshwanath at the place near war front. He constructed a town and named it as “SHANKHPUR.” as he blew the crouch there. He named the image as “Shankheshwar.” This was the second renovation of image of Parshwanath. Since Krishna carried out fasting for three days, we are also observing fast for three days and worship Parshwanath. He then worshipped this image until he died.The historical evidences of renovations of Shankheshwar Parshwanath tirth are available at present and they are preserved well. The time never waits for any one. It passes beyond imaginations. Several thousands of years elapsed after the establishment of Shankhpur town and Image of SHANKHESHWAR PARSHWANATH by Narayan Krishna. There was a rule of Solanki dynasty in Gujarat in the 11th and 12th century of Vikram era. King Siddharaj was the ruler. He had wise and brave chief minister, named Sajjan. Once upon a time while he was returning from the pilgrimage tour of Girnar, he came near Shankhpur. He saw the temple of Bhagwan Parshwanath in ruined conditions. He decided to renovate it on the advice of Hemcandracarya, who also narrated history in brief to him. He constructed the new temple from carved wood blocks and established the image originally created by Ashadhi Shravak. This was third renovation of Shankheshwar Parshwanath Tirth. This was in the Vikram era 1155.The time cycle goes on moving and moving tirelessly. There were two most famous brothers, called Vastupal and Tejpal happened to be in the thirteenth century of Vikram era. Their learned preceptor was Acarya Vardhmansuri. He was pious and well charismatic. They all were returning from the Sangha yatra of Mount Shatrunjaya reached Shankheshwar. They worshipped there. Vardhmansuri told both the brothers the history of Shankheshwar Parshwanath and advised them to renovate it from the scratch. Both the brothers very much attached with Jainism readily agreed. They made wonderful temple of Shankheshwar Parshwanath from stones and marbles. They established again the image of Parshwanath renovated with pearls’ slurries. They not only made new temple but it had added beauty of another 52 small Deris with 52 Tirthankaras images in it surrounding the principal temple of Shankheshwar Parshwanath. This was fourth renovation of Shankheshwar Parshwanath tirth. It was in the Vikram era 1286.

The time is passing. The rulers in India too were changed. Muslim attackers started roaming in the northern part of India. Jains of that time were very clever and foresighted. They understood the need of the time and to protect such miraculous image and decided to remove the Image of Shankheshwar Parshwanath from the temple and safely placed under ground. There was a town named Zanzupur, which is now called Zinzuvadia, near Shankheshwar. There was a king named Durjanshalya. He was suffering severely from Leprosy diseases. It is unfortunate to have a king with such disease to rule. Therefore, he decided to please his KULDEVTA, the luminous god the Sun. There was The Sun temple near Zunzpur which is now called Modhera. He went there and sat to please his god. After sometime the Sun god appeared before him and asked why he was called. The king told his problem. The Sun god clarified that he was unable to remove his disease but suggested to bring out the image of Shankheshwar Parshwanath from underground. He showed him the place from where it could be found. The king was happy, brought out carefully the image and started worshipping with daily Snatrapuja. He was sprinkling Snatra—Jal everyday over his body with the intention to remove his disease. After some day his disease was completely disappeared and he turned out to be fresh and young. He knew that it was only due to the blessing in disguise of that image. He became now staunch Jain and started following Jain dharma and continued worship of that image daily without interruptions. One day he thought to reestablish and renovate the old temple of Shankheshwar Parshwanath. He ordered for that and renovated the same. This was the fifth renovation of Shankheshwar Parshwanath Temple in the fourteenth century of Vikram era and carried out by King DurjanShaly.Now the India was in the grip of Muslim kings and rulers. They had started demolishing Hindu and Jain temples at various places. They invaded Gujarat also and demolished Somnath Hindu temple. They were turning their march towards other parts of Gujarat. The Jains again rose to an occasion. They thought that a miraculous image of Shankheshwar Parshwanath should be protected from the onslaught of Muslim invaders as this image was prepared by Ashadhi Shravak through the inspiration from Tirthankara Damodarswami billions of years ago. They precisely did what their ancestors had done in the past. They placed it safely underground.The time moved on and the rule of Moghuls established in India. Akabar the Great was ruling when Acaray Hirsuri was holding the command over Jain Sangha. Hirsuri converted violent Akabar into Non-violent form. Acarya Vijay Sensuri was next on the throne of Jain Sangha after Acarya Vijay Hirsuri. During the time of Vijay Sen Suri the last and sixth renovation of Shankheshwar Parshwanath Temple took place.There was a cow in the cowherd of shepherd. A shepherd was grazing the cow herd everyday in the farm land outside the village near Shankheshwar. His particular cow always milking at one significant spot and did not yield milk at home. This shepherd had observed this phenomenon for certain periods. He learnt that this particular spot has something very special in it. He then tried to dig it out very carefully. A miraculous image of Parshwanath appeared with fresh flower worship and divine fragrances. He knew nothing about this but understood that this could be Jain Image. He contacted some Jain leaders and brought them to the spot. They realized that it was their Parshwanath. They contacted present Acarya Vijaysensuri and he rushed to the spot. He told the Shravakas that this was the miraculous image of Shankheshwar Parshwanath and informed them about its history. He advised them to reestablish it in the new temple. This is the sixth and final renovation of Shankheshwar Parshwanath Temple under the guidance of Acaray Vijaysen suri in the sixteenth century.The present temple we find today has undergone various changes during the period of time. This is the only temple in the world where the Image of Shankheshwar Parshhwanth is worshipped vigorously and with perfect affections. In other temple one can find that various gods and goddesses are being worshipped. It is said that this idol is presently protected and covered by Gods.I shall deal with the miraculous stories attached to this idol and temple in the next article if time permits. The stories of Vastupal—Tejapal—Vardhamansuri, Story of Udayratna Upadhyaya and that of Mahopadhyaya Yashovijayji are of interest.

NAMOTTHUNAM STOTRA 

An English translation

Namotthunam arihantanam bhagavantanam aigaranamObeisance to all the Arihantas, the magnificent, founders of the path.

Titthayaranam sayamsambuddhanam purisuttamanam, purisasihanamFounders of the religion, self-enlightened, great amongst men, lions amongst men.

Purisavarapundariyanam purisavaragandhahatthinamLotuses amongst men, fragrant elephants amongst men.

 Loguttamanam loganahanam, loga hianam

Exalted in the world, masters of the world, benefactors of the world. 

Logapaivanam logapajjoagaranamLamps of the world and its light.

 

Abhayadayanam cakkhudayanam maggadayanam saranadayanamGranters of fearlessness, givers of eyesight, guides of the true path and providers of shelter.

 

Jivadayanam bohidayanamGivers of life, granters of enlightenment.

Dhammadayanam dhammadesanayam dhammanayaganam dhammasarahinamGivers of dharma, givers of sermon, heroes of the dharma and its charioteers.

 

Dhammavara cauranta cakkavattinamDestroyers of the four modes of rebirth, great emperors of religion.

 Divottanam saranagai paittha appadihayavara nanadamsanadharanam

Islands {for those drowning in the ocean of transmigration}, givers of shelter against rebirth, givers of prestige, holders of indestructible knowledge and perception.

 

Viattha chaumanam jinanam javayanamFree of non-omniscience, victors, granters of victory.

 

Tinnanam tarayanam buddhanam bohayanam muttanam moyaganamOmniscient ones, you help others {cross the ocean of transmigration}, enlightened ones, you spread enlightenment to others. You

are free and help others free themselves. 

Savvanunam savvadarisinam sivam ayalam aruam anantam akkhayam avvabahamAll-knowing, all-seeing, auspicious, immovable, free from all disease, endless, indestructible, unimpeded.

 

Apunaravittim siddhigainamadheyam thanam sampattanamFree from the cycle of transmigration, attainers of the state of existence known as Siddhahood.

 

Namo jinanam jiyabhayanamObeisance to the Jinas, who have conquered fear itself.

DEV, DEVIS, YAKSH &YAKSINISBy Mr. Pramoda Chitrabhanu

There is a large pantheon o lesser gods, goddesses and other divinities that the Jains worship and so all the twenty four Tirthankaras have deities as their devotees. They are called the devas, devis, yakshas or yakshinis.The presence of these divine forces emanate positive vibrations of harmlessness, confidence and protection in the temple and the surroundings.The statues of deities are installed in cells on the sides of the main temple. Sometimes they are also placed in the corners near the entrances. However, one must remember that they cannot be esteemed higher than the Jinas. The major objects of worship, however are the Tirthankaras and other liberated souls who are called Lords of the gods. The deities are, in fact, the devotees of Jinas and to bow to them as one would to a Jina, is being disrespectful. One may respect them and believe in their power and energy, but for spiritual advancement, surrendering to the Jinas is the true obeisance.In this section few of the popular deities are described. As a protocol one performs puja of the Jina and them pays respect to these deities.

Chakreshwari Devi She is the dedicated attendant deity of Lord Adinatha (Rishabhdev). She is also called by another name i.e. Apratichakra. The color of this goddess is golden. Her vehicle is the eagle. She has eight arms. In her four right hands she holds four diffecent obiects - the bleesing mudra, arrow for target, rope for hope and wheel of light. In her four left hands she holds the rein, the bow, the protective weapon of Indra and the wheel

Ambika DeviShe is the dedicated deity of Lord Neminath, the 22nd Tirthankara. She is also called Ambai, Amba and Amra Kushmanadini. Her color is golden and the lion is her vehicle. She has four arms. In her tow right hands she carries a mango and in the other a branch of a mango tree. In her one left hand she carries a rein and in the other she has two sons.

Padmavati Devi She is the dedicated deity of Lord Parshvanath, the 23rd Tirthankara. Her color is golden and her vehicle is a snake with a cock's head. She has four arms and her two right hands hold a lotus and a rosary. The two left hands hold a fruit and a rein.

Saraswati Devi Saraswati, the goddess of knowledge, is considered to be the source of learning. This divine energy is the source of spiritual light, remover of ignorance and promoter of knowledge. She is respected and adored by all faiths, worldly persons and saints. She has four arms, one holding a book, the other a rosary and two hands holding a musical instrument. Her seat is a lotus and the peacock is her vehicle representing equanimity in prosperity. In some places it is mentioned that the swan is her vehicle.

Lakshme Devi Goddess Lakshmi represents wealth. People worship her as the goddess of wealth, power, money etc. In the upper two hands, she is holding a lotus with and elephant. In the lower right hand a pot and in the lower left hand abundant wealth is flowing.

Manibhadra Dev Shri Manibhadra is originally a yaksha, worshiped by Indian masses from very old times and his introduction in Jain worship is only a later adaptation. It is an image of a six armed yaksha with an elephant as his vehicle. Vehicle represents the different ways of traveling along the spiritual path leading to illumination and thereafter salvation.

Ghantakarna VeerThis deity is worshipped for protection and driving away the evil influence created by lower types of negative energy. His arrow indicates penetration of evil forces. The bow gives forceful momentum to the arrow. His symbol is the bell which resounds to create auspicious sounds in the atmosphere. Sometimes people who are not aware of the fact call him by the name Ghantakarna Mahavira which creates confusion between Lord Vardhaman Mahavira and Ghantakarna Veer.

Nakoda Bhairava This is the tutelary deity of Bhairava. This deity is usually found near the entrance of the temple. People from far and near,  visit the shrine and make offerings to the deity on fulfillment of their material desires. It is the positive force around the temple.

Bhomiyaji This deity is in the shape of a mountain. It is the natural positive energy of the mountain Sametshikharji. This energy inspires and guides the devotee and the traveler in his onward journey to the mountain.

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TIRTHANKARAS WERE REVOLUTIONARIESBy. Dr. L. M. Singhvi

The luminous message of the Jain Sramana tradition is instructive, inspiring and relevant. As British Prime Minister Tony Blair put it recently, Jainism is perhaps the oldest religion of the world. Its uniqueness lies in its philosophy and ethics of non-violence (ahimsa), as the fundamental faith of humanity in its striving for peace. That message come through the core concepts of Jain philosophy and ethics, and through Jain art and culture.

Jainism and Buddhism both belong to the Sramana tradition, a tradition that is intimately intertwine with the Vedic and the Upanishadic tradition. There was a profound dialogue of ideas and philosophies between the two traditions that freely inter-mingled with each other and blossomed as flowers of the same soil. Both of them belong equally to the ancient Indic Aryan society, though there were many points of departure and convergence between them in the creative process of osmosis and assimilation. The Sramana tradition did not fully accept the absolute authority of the Vedas, although there is a great deal in common between the Vedic Brahmana traditions and the Jain Sramana traditions. They together were a part of the larger Indian discourse, often sharing the same concepts, precepts and vocabulary. The Jains and the Buddhists did challenge many of the prevailing practices and the underlying assumptions of the Vedic Brahmana tradition within the mainstream of the Indian discourse, and they had an immense influence on the course of India's composite social evolution. R.P. Ranade and S.K. Belvalkar have pointed out in their History of Indian Philosophy that Jain asceticism greatly influenced the philosophical speculation of the Upanishadic period. The philosophy of turning away from worldly live (nivrtti); the total abstinence by body, mind and speech (trigupti); reclusive renunciation (pravrajya or sanyas); the state of homelessness (anagaratva); and the idea of casting of one's body by prolonged fasting (salekhana)led to an emphasis on penance as the means of liberation from the bondage of karma and rebirth.The Jains are followers of the Jinas or Tirthankaras, who are the pathfinders, ford-makers and the worthiest exemplars. They are the conquerors of the Self (Arihantas), whohave in the evolutionary apotheosis attained the transcendental state of body, mind and soul (kaivalya), in which an individual is completely emancipated and is endowed with cosmic consciousness.Unlike Buddhism, which traces its origin solely to Lord Buddha, the Jain Sramana tradition is represented in its legendary glory by 24 Jinas or Tirthandaras, the first of whom was Rshabha or Adinath and the last of them Vardhamana Mahavir. They are acclaimed as the great pathfinders and their teachings have been the living legacy of Jainism. Western historians and many of the Indian historians of not accept the historicity and the precise chronology of the first 22 Jain Tirthankaras, mainly because of lack of archeological evidence. Also, the time span assigned to them in the Jain tradition was beyond reasonable belief. Until Herman Jacobi established the date and the historical authenticity of the twenty-third Tirthankara, Lord Parsvanath, many historians lacking in deeper scholarship of Jain literature and tradition found it convenient to describe him  as a mere mythological figure.The Jain, however, subscribe as a matter of faith to the firmly entrenched tradition of 24 Tirthankaras as historical personages. There is an abundance of literature in the Jain tradition relating to each of the 24 Tirthankaras and the vivid details of their parentage, birth, marriage and children, their kingdoms and the significant events in their lives, including renunciation, kaivalya and nirvana. Each Tirthankara has a distinct name, colour, symbol or emblem (lanchana), by which he is identified.Rshabha was the first of the Tirthankaras. His name occurs or is implied in certain hymns of the Rgveda. An eminent scholar, Dr. Sagarmal Jain suggests a meaningful rendering of the metaphorical Rshabha: "Vrsabha (Rshabhadeva) bound by the three yogas of manas, vacana and kaya, announced that the Supreme Lord resides in the mortals; its four-fold form of infinite knowledge, infinite philosophy, infinite happiness and infinite strength (virya), are the horns. Samyak knowledge, philosophy and character of steadfastness are the three foundations or legs. The Supreme Lord's two heads are knowledge-based and philosophy-based. Its seven hands represent intelligence, desire and the five sensory perceptions."The Vedas undoubtedly constitute the oldest literature of humankind. If some of the Vedic hymns are construed as references to Tirthankara Rshabha and to the enunciates in the Sramana order (Vatarasana-munis also described as Kesin), the Vedic and pre-Vedic antiquity of Rshabha and the Sramana tradition is beyond any doubt.Bharat, the elder son of Rshabha, was a sovereign ruler after whom the land around and eastwards of the river Indus came to be known as Bharatvarsha or Bharat. The Constitution of India refers to India  that it Bharat; perhaps it would be more accurate to refer to our country as Bharat that is India. King Bharat's younger brother, Bahubali was the great apostle of renunciation. His colossal sculptural image, one of the tallest in the world, has a majestic presence in Shravana Belgola in Karnataka.Rshabha dates back to a pre-historic period. Legend associates his name with the Ikshvaku dynasty of Ayodhya as its primordial ancestor. In all Probability, he lived before or contemporaneously with the Egyptian, Mesopotamian, Hittite, Mittani and Sumer civilisations. As noted by Pandit Sukhlal Sanghvi, during an excavation in 1949 in Cyprus a bronze statue of Rsabhdev was found from around the second millennium, cca.1250 BC. Recent marine archeology in the Bay of Cambay threw up underwater discoveries of submerged civilisations that existed before almost all other known ancient civilisations. The Bhagawat Purana describes Rshabha as and incarnation of Vishnu. A seal from Mohen-jo-daro is often referred to as the seal of Rsabha as well as that of Pashupati Siva. Rsabha's abode of penance is Mount Kailash, the fabled abode of Lord Siva.As a ruler, Rshabha encapsulated his vision of civil society in three rhyming words: asi (sword or civil defense); masi (ink, representing writing or language and script) and krishi (agriculture, animal husbandry or the means to settled social life). To these he added commerce (vanijya), the arts (kala) and architecture (shilpa). He established the institution of marriage as well as villages, government, laws and penology. He taught 72 art forms and imparted the knowledge of scripts and numerals. In a sense, that was the beginning of human civilisation.After Rshabha, the founding father of the tradition and the twenty other Tirthankaras, Aristanemi, Parsva and Vardhamana Mahavir carried forward, refined and consolidated the Jain doctrine. Aristanemi, the twenty-second Tirthankara belonged to the Andhak-Vrisni clan of the Yadavas. He was a younger cousin of Lord Krishna. His father, Samudravijiya and Lord Krishna's father Vasudeva were brothers. Their families moved from Mathura toDwarka under the threat of annihilation by a retaliatory attack of Jarasandha. Aristanemi grew upto be strong and handsome prince. While on his way to get married to the beautiful princess Rajul (or Rajimati), Aristanemi heard the plaintive wailing of

animals about to be slaughtered for the banquet in celebration his wedding. He renounced the world, became a monk and attained kaivalya. His bride-to-be also became a nun. The temples at Girnar commemorate the compassion and renunciation of Tirthankara Aristanemi... To be continued.Dr. L. M. Singhvi is a ambassador of non-violence and inter-faith dialogue and a member of the advisory board of Jain Spirit. He lives in New Delhi. The above essay is extracted from his beautiful new picture book 'Jain temples in India and Around the World', published by Himalayan Books, 2002, available from Jain Spirit at UK pound 30 + p&p.

The Current Living Tirthankara-Shri Simandhar Swami

Questioner: Who Simandhar Swami is? Would you please grace us by giving this understanding?Dadashri: Simandhar Swami is a tirthankara Lord. Just like Lord Rushabdev and Lord Mahavir who were here. Lord Simandhar is like them. He is currently in another location called Mahavideh Kshetra.There are three types of tirthankaras: tirthankaras of the past, tirthankaras of the present and tirthankaras of the future. The Tirthankaras of the past are gone. Worship of these tirthankaras binds merit karma. In addition to this, adherence to the instructions of the one whose reign prevails will give rise to worldly religion, dharma. This is beneficial in guiding one towards moksha.However, it is entirely a different matter when you invoke the current Tirthankara. The one who is currently present has the supreme value. It is like money in the form of cash; cash is more useful. Money that is yet to come is called future income. And that, which is gone, is gone. So what we need is cash. That is why I am introducing you to the One who is presently living. “This is the cash bank of Divine Solution!” You need to have cash on hand, not in form of credit. We all still continue to pay obeisance to the twenty-four Tirthankaras of the past, do we not?The Enlightened Ones have said that the twenty-four Tirthankaras are Tirthankaras of the past. They had become Tirthankaras in the past and are no longer here. Therefore one should look for a living Tirthankara. One makes progress in the worldly life by worshipping the Tirthankaras of the past, but one does not gain any benefit towards liberation. Liberation is only attained through the ones who are living and present.Who Do we Bow to in ‘Namo Arihantanam’?With what understanding do people of today recite the Navkar Mantra (Namokar Mantra)? When I ask them who are the arihants, they tell me that all the past twenty-four tirthankaras are arihant. So then I ask them, ‘ if the twenty-four tirthankaras are the arihants, then who are the siddhas?’ These tirthankaras were arihants at one time, but have now become siddhas. So who is the arihant now? When people say, “Namo Arihantanam”, who do they believe is the arihant?The twenty-four tirthankaras were indeed arihants when they were living but they have now attained nirvana (the ultimate liberation of an enlightened being), they have attained final moksha and have now become siddha and consequently they fall in the category of siddhanum. People still continue to think of them as arihants. They do not know that these tirthankaras have become siddhas. This is how everything has been moving along in the wrong direction, and that is why the Navkar Mantra does not give any rewards. I tell them that Simandhar Swami is the arihant today. Only those who are currently present and living can be called arihants.Upon their departure, the last of the twenty-four tirthankaras had said that since the cycle of twenty-four tirthankaras was ending on Earth, there would be no more tirthankaras on this planet for this time cycle. He, Lord Mahavir, asked people to worship the living tirthankaras in Mahavideh Kshetra! In Mahavideh Kshetra there are living tirthankaras. But people have forgotten this and have continued to worship the tirthankaras of the past. Lord Mahavir had told us everything.Lord Mahavir had revealed everything! He knew that there would be no more arihants on Earth, so who would the people worship? He therefore made public the knowledge about the presence of Lord Simandhar Swami and the nineteen other tirthankaras at Mahavideh. Once this information was divulged, it opened up this path of liberation. Acharya Kundakunda also revived this message a few centuries ago.The arihant title is given to the One who exists in living form. The one who is siddha is without a body form and this is also called nirvana or final liberation or moksha. These siddhas cannot be called arihants after this.When Does The Navkar Mantra Give Results?That is why the instructions ‘to bow to the arihant’ have come forth. They then ask me who and where the arihant is. I

tell them to ‘bow down to Simandhar Swami. He is present in this universe. Today he is arihant. Therefore bow and send you obeisance to Him’. We can reap rewards if we worship the arihants. Do it thus:‘I am bowing down to the arihant, whoever and wherever he may be in this entire universe’. This will yield wonderful results.Questioner : Are there not twenty tirthankaras moving about at the present time?Dadashri : Yes. Only if you understand that the twenty who are currently present are the arihants, then your recital of the Navkar Mantra will bring results. That is why it is necessary to bow down to Simandhar Swami. There are many people who do not know about the existence of these twenty tirthankaras. Many have the opinion: ‘What do we have to do with them?’ and believe that the twenty-four tirthankaras of the past are the only arihants. Because of such mistakes there is so much confusion and harm in the spiritual world. One can only benefit if a tirthankara is present today.Your Navkar Mantra recital can only be considered exact and correct if while reciting it, Simandhar Swami comes to your mind and the obeisance is done to Him.People ask me why I make them say Simandhar Swami’s name and not the other twenty-four tirthankaras? I tell them we pay obeisance to the past twenty-four tirthankaras also, but I do it the exact and correct way. We give more importance to Simandhar Swami, because he is the current tirthankara. Only He receives the obeisance of ‘Namo Arihantanam’.He Is, Is Currently Present, and is Directly AccessibleQuestioner: Is Simandhar Swami in manifest form, live and visible to all?Dadashri: Yes. He is currently present, directly accessible, has a physical body and at present lives and moves about as a tirthankara at Mahavideh Kshetra.Questioner: If Simandhar Swami is in Mahavideh Kshetra, then how can be considered to be live and present for us?Dadashri : If Simandhar Swami were to be in Calcutta, even then He would be live and present, although you may not have seen him. This is the same for Mahavideh Kshetra.Difference Between Direct and Indirect WorshipQuestioner : Is there a difference in benefits between worshipping Simandhar Swami and Lord Mahavir?Dadashri: Lord Mahavir would not listen to your prayers. Nevertheless it is good to pray to Lord Mahavir if one does not pray to Simandhar Swami. But who would listen to any prayers for Lord Mahavir? He has nothing to do with us anymore. He is now a siddha, totally liberated and without a body. It is we who continue to make images of Him and insist on keeping these images. He cannot be called a tirthankara now, just as you cannot call a past president a president. He can only be called a siddha. It is only Simandhar Swami who will benefit you.Questioner: So we only get rewards for saying "Namo Arihantanam" only, and not from saying "Namo Siddhanam?"Dadashri: No other rewards. It is up to you to decide your destination. For example if you are traveling to London, then London remains in your awareness as your final destination, you do not have to be reminded of it. Similarly going towards moksha and the siddha state, final liberation will remain in your awareness. It is the arihant that is the most beneficial to you of all for your liberation. So now focus everything exclusively towards Simandhar Swami. As such there are nineteen other tirthankaras but Simandhar Swami is very important to this world and especially for India and so we should dedicate our life to Him.Vision To See GodQuestioner: What is the routine activity of Simandhar Swami in Mahavideh Kshetra?Dadashri : What activity? He is the Lord. People do His darshan (to look upon or see with reverence, to experience what He is experiencing spiritually) there. When He speaks, His speech is without any attachment and therefore liberates the listener. This speech is called deshna.Questioner: What else does Simandhar Swami do in Mahavideh Kshetra?Dadashri: He does not have to ‘do’ anything. His actions depend upon the unfolding of his karmas. All ego is completely gone and He remains in Gnan (absolute awareness) all day long, as did Lord Mahavir. He has a lot of followers and devotees around him.Moksha Through Mere DarshanQuestioner: Please describe the darshan of Simandhar Swami.Dadashri: Simandhar Swami, at the moment one hundred and fifty thousand years old. He too, is like Lord Rishabhdev. Lord Rishabhdev is considered Lord of the whole universe. Shree Simandhar Swami too is the Lord of the whole universe. He is not here on our planet, but He is in another location in this universe, where human beings can not go with their physical body. For Gnanis have the ability to send their energy to Him, ask questions and return with answers. One cannot go there with this physical body, but it is possible to be born there. Here in Bharat Kshetra, our world, tirthankaras have ceased to be born since two thousand and five hundred years. At Mahavideh Kshetra a birth of tirthankaras is a continuous ongoing event. Tirthankara means the final, “full moon” (absolute, total, complete knowldge). Simandhar Swami is residing there now.Questioner: Is He the all-knowing God?Dadashri : He can see us. He can see the whole world, but we cannot see Him.Simandhar Swami is at another location in the universe. All this is beyond one’s intellect, and incomprehensible. This fact is exact and clear in my Gnan, my absolute vision and knowledge. Mere darshan of The Lord will bring forth salvation for many many people of this world.Questioner : What does His body look like? Is it like ours?Dadashri : It is just like ours, like that of a human being.Questioner : What is the size of His body?Dadashri : His body is very large and He is very tall. He is quite different. His life span is very long.

Where Is Mahavideh Kshetra? What Is It like?Questioner: Where is Mahavideh kshetra where Simandhar Swami lives?Dadashri: It is completely separate from this galaxy. It is in the northeast direction. All the kshetras are separate. It is not possible to go there.Questioner: Is Mahavideh kshetra considered separate from our Bharat Kshetra?Dadashri: Yes, completely separate. Tirthankaras continue to be born in Mahavideh Kshetra, whereas here in our Bharat kshetra, tirthankaras are born only during a certain time of the time cycle. During certain time periods there are no tirthankaras here. But at the moment Simandhar Swami is present for us. He is going to live for a very long time.The Geography Of Mahavideh KshetraQuestioner: Can you give us more details about Mahavideh Kshetra? Is it true what is written in our scriptures about Mount Meru being so many jojans (a measurement of distance equal to eight miles) high?Dadashri: It is true. It is exact. It is all measured and calculated, even the life span. Yes, everything is according to calculations.In the universe there is this middle world of ours. There is a total fifteen such worlds. The middle world is round. People are not able to understand anything more about this. The atmosphere between the different worlds is such that it is not possible for one to go from one world to another. There are fifteen worlds where human beings can take birth and live. Ours is one of them. Besides the Earth, there are fourteen other locations where there are human beings just like us. Presently on the Earth it is the time cycle of Kaliyug, whereas Satyug is prevalent in other worlds. In Kaliyug there is no unity in thoughts, speech and acts. In Satyug there is unity in thoughts, speech and acts.Simandhar Swami is now one hundred and fifty years thousand years old will live for another one hundred and twenty-five thousand years. He was born long before Lord Rama. Lord Ram was a Gnani, and although he was born here on the Earth, He was able to see Simandhar Swami. Simandhar Swami is responsible for the salvation of the world.Lord Simandhar:The Savior Of The World Questioner: Are there any tirthankaras living in other locations besides Mahavideh kshetra (worlds)?Dadashri: There are fifteen worlds: five Bharat, five Airavat, and five Mahavideh. At the present time, there are no tirthankaras in any of the five Bharat worlds or five the five Airavat worlds. The other five Mahavideh Kshetras, however, have the time cycle of the fourth segment called Satyug. Tirthankaras are present there. The fourth segment of the time cycle constantly prevails in Mahavideh Kshetra. Here, for us, the time cycle keeps rotating from the first to the sixth.Questioner: When do we have tirthankaras here?Dadashri: Tirthankaras will be present here on earth during the third and the fourth time cycle.Questioner: And they will be born here, in India, and not anywhere else, right?Dadashri: Only on this land! Only on this very land can we have tirthankaras.Questioner: Is there some special significance to this land?Dadashri: This land is considered very elevated spiritually.Questioner: Why is only Simandhar Swami worshipped and not the other nineteen tirthankaras who are also living and present?Dadashri: The others too may be worshipped, but only Simandhar Swami has an account with Hindustan. It is his bhaav, deep inner intent. Of the twenty current living tirthankaras, Simandhar Swami has to be particularly revered because He is the closest to our Bharat Kshetra and He has an obligation towards it because of a subtle bond due to interactions of past karmic deeds. Even tirthankaras have karmic accounts. Simandhar Swami is living and present today.So whom can you call an arihant? Simandhar Swami and the other nineteen tirthankaras are the arihants, but it is not necessary to maintain a connection with all of them. If you keep relations with one, the rest will automatically be included. So do darshan of Simandhar Swami. Bow down with reverence and say, "Dear Arihant Bhagwan! You only are the true arihant here today!"Unity in the Mind-Body-Speech Exists Over TherePeople in Mahavideh Kshetra are just like the humans on Earth, with similar physical bodies and emotions.Questioner: Dada, isn't the life span long there?Dadashri: Yes, they have a very long life span; otherwise they are just like us. Their day-to-day conduct is just like ours used to be during the fourth time cycle. People of this fifth time cycle have learnt to steal from others and gossip amongst their relatives. Such interactions are not to be found there.Questioner: Is life interaction there similar to ours here?Dadashri: Yes, people bind karmas there too. They also have the awareness of, ‘I am the ‘doer’. They also have ego, anger, pride, attachment and greed. There is a presence of tirthankaras there right now because of the fourth time cycle, otherwise everything there is just like it is here.The only difference between the fourth and fifth time cycles is that in the former, there is unity of the mind, speech and body, whereas in the fifth time cycle, this unity is broken. People in the fifth time cycle do not say what they think and they do not do what they say, while in the fourth time cycle, people say and do exactly what is on their mind. If a person living in the fourth time cycle says he feels like burning down the whole village, you can be assured that he will do so. Today, there is no substance in what people say or think.From Which World Can One Go There?Questioner: Under what conditions can one go there, if one wants to?Dadashri: One become like the ones who live there. If he acquires the qualities of the people in the fourth time cycle, if he loses the negative characteristics, which prevail during the fifth time cycle, he can go there. For example, if

someone were to insult you and you have no bad feelings or thoughts towards that person whatsoever, then you will go there.Questioner: Ordinarily one cannot attain moksha, final liberation, directly from here. One has to go to Mahavideh kshetra and then attain moksha from there. Why so?Dadashri: That is just the way these worlds are. If a person’s characteristics and traits become suitable for the fourth time cycle, and even though he may not have received Self-realization, he will be pulled there. Likewise if the people over there become like those of the fifth time cycle, they will be pulled here. Such is the nature of these worlds. No one has to be taken there or brought here. The nature of these worlds will transport one to the tirthankaras. This is why we give importance to Simandhar Swami. Therefore, those who constantly revere Lord Simandhar, worship Him, do His live darshan there, be near Him, sit at His feet, will all be liberated completely.Those who receive this Gnan will have one or two more lives only. They have to go to Simandhar Swami and do His darshan. That is all that remains for them. His very darshan gives moksha. This darshan is higher than the darshan of Dada. Once this darshan is done, moksha happens.Questioner: Does everyone who do Simandhar Swami's darshan attain moksha?Dadashri: Merely doing His darshan, seeing Him will not lead to liberation. One has to receive His grace. One’s heart should become pure. As one’s heart becomes pure, His blessings are bestowed. People come there around Him to listen to Him and what they hear sounds wonderful to their ears, but they do not make any progress. This is because they still have a desire to enjoy trivial worldly things. It is like having a platter full of delicious food, but because the pickle is missing, a person does not eat. People forget their moksha in their pursuit of insignificant things.After Gnan One Gets Born At MahavidehThose who have acquired the awareness of their pure Self (Self-Realization) here will no longer be able to remain in Bharat kshetra. It is a principle that those who have the awareness of the Soul will go to Mahavideh kshetra. They will not be able to remain in this current time cycle of destruction Having the awareness of the pure Soul, they will spend one or two more lives at Mahavideh kshetra, there they will do darshan of the tirthankara and then attain moksha. That is how easy this path is.Dada Bhgawan Connects You To Lord SimandharYou need a medium through which you can make a connection with Simandhar Swami. That medium is ‘Dada Bhagwan’. Say for example, if Lord Mahavir were in Delhi at this time, He could easily be reached. Similarly Simahdhar Swami can also be reached although here it may take thirty seconds longer.He is present now but he is not in our world, He is in another world. I have a connection with Him and the whole world should benefit from this. I am just a mere go-between (nimit-instrument). I make you do His darshan through ‘Dada Bhagwan’, and it reaches Him. That is why you still have one more birth so that you can go to Simandhar Swami.I have such good relationship with Simandhar Swami that if you do His darshan as I instruct you, it will reach Him all the way.Special Key For Darshan Through Dada BhagwanQuestioner: When we worship Simandhar Swami, how does our worship reach there since He is in Mahavideh kshetra, and we are here?Dadashri: Would it not reach Him if He were in Calcutta?Questioner: It will reach there, but isn’t this too far?Dadashri: This is just like Calcutta. You cannot visualize it. It is same as Calcutta! Whether He is in Calcutta or Baroda or Mahavideh, you cannot see Him with your eyes, can you?Questioner: So does whatever worship we do in his name or feelings we have for him, reach Him?Dadashri: It reaches Him instantly. There is direct worship and indirect worship. In indirect he is far away and in direct is present in front of you and is visible or can be discerned through the senses.Questioner: But how much benefit is there in indirect worship? What is the difference between benefits derived from direct and indirect worship?Dadashri: Indirect can be three miles or thousands of miles away but it is one and the same. The distance is not important.Questioner: But He is the current living Tirthankara and therefore direct, is He not?Dadashri: Actually nothing can be achieved without a direct worship. Right now I am introducing you to Him and making you recite His prayers everyday. It is there that you will have to go! The day you do His darshan will be the day of your liberation! That is the final darshan!Questioner: In Mahavideh kshetra?Dadashri: Yes. I am concerned about your spiritual progress. I am a meddlesome Gnani. I make those who take my Gnan such that there is only one more life left for them. I am nor able to liberate them completely from here. Therefore, I make you recite His name! I make you recite daily the obeisance to Simandhar Swami, the Pancha Parmeshtis, (the enlightened ones at Mahavideh kshetra) and the nineteen other Tirthankaras, for only one reason. And that is because that is your final destination for liberation. That is your aim and final worship from hereon. This is not here in this world. This is why through ‘Dada Bhagwan’ I introduce you to Simandhar Swami.Imagine that this is Mahavideh kshetra and Simandhar Swami is in Calcutta.We all are here in Baroda. How many times would you go there to do His darshan?Questioner: Once or at the most, twice.Dadashri: Yes, at the most twice. So even by being in Mahavideh Kshetra one would benefit just this much. But I have such a key that would give you the same benefits every day. You have to use it daily. Simandhar Swami will take note that there have not been such devotees before, who do darshan everyday, and that too, from a foreign world!

You do not need any form of transportation to go to Him, whereas people over there need transportation to do His darshan.Without A Medium There Is No ConnectionQuestioner: Is it a fact that when I say: “With the direct Dada Bhagwan as my witness, I offer my infinite obeisances to the current living tirthankara Shri Simandhar Swami, who at present is moving about at Mahavideh kshetra.” he is able to receive and see that I am sending this obeisance?Dadashri: He sees in from a general and total prespective, not specifically. These tirthankaras do not see specifics. It reaches Him because it is said through the medium of ‘Dada Bhagwan’. It is not possible without a medium.‘A. M. Patel’, ‘ Gnani Purush’, And ‘Dada Bhagwan’ Are SeparateAs mentioned in the books, the person you see in front of you is ‘A. M. Patel’. I am a Gnani Purush and the One who is manifest within me is ‘Dada Bhagwan’. He is the Lord of the fourteen worlds. No one has ever heard of such a manifestation before. I have never said that I am God. That would be madness. People may say so, but not I. I will say it as it is. I am a Gnani Purush and my spiritual level is at 356 degrees. I lack the four degrees in attaining keval Gnan (perfect, absolute knowledge, 360 degress). But Dada Bhagwan within, is a different matter altogether. For worldly interactions and dealings I am ‘A.M. Patel.’Most people would not understand this subtle distinction, which is why I have to say that, ‘Dada Bhagwan’ is manifest within me. Ask Him for whatever you want and get your work done. Very rarely does the Lord of the fourteen worlds manifest. I see it myself, that is why I am telling you to get your work done!That Darshan Reaches Instantly!When people get up in the morning, there is not much crowd around, right? And by the evening it gets extremely crowded because every body is moving around. The time between 4:30 to 6:30 in the morning is the most auspicious time for prayers. When you remember or invoke a tirthankara, the Gnani Purush, or the Gods and Goddess who protect the path of liberation, during this time, your prayers will be among the first to be accepted. This is because later on it gets very crowded! It starts to get crowded from 7 o’clock onwards. Then at 12 noon it is extremely crowded. So the first person that goes there would be able to do his darshan right away. As soon as he says, “With Dada Bhagwan as my witness, I offer my obeisance to Lord Simandhar” it will reach Simandhar Swami because there is no crowd at the time. So the time between 4:30 am and 6:30 am is the most auspicious. Those who are young should not let this opportunity go.Questioner: You have instructed us to do namaskar of Simandhar Swami, forty times in the morning. At that time it is morning here, but there it may be evening. So what about the time difference there?Dadashri: We do not have to be concerned with that. The reason for doing it in the morning is that it is done as a priority before one gets involved in the hustle and bustle of the day-to-day work. If one does not have any work, one can do it later in the day.Special Inner Connection Between Dadashri & Lord SimandharQuestioner: Simandhar Swami is there. You go there everyday to do His darshan, how is that possible? Can you explain that to us please?Dadashri: I go there, but I cannot go there everyday for darshan. From my left shoulder springs forth a light form and this goes there where Simandhar Swami is, and returns with solutions to all the questions. Whenever any clarification is needed, the light goes there and returns with the answers. Otherwise Mahavideh Kshetra is not such that I can go back and forth physically!I have a direct connection with Simandhar Swami. I ask all the questions to Him and they are all answered. To date hundreds of thousands of questions have been asked and the answers have been given to the world by me. I do not answer them independently. I cannot answer all the questions. Is it easy to answer questions? A person cannot answer even a single question without creating a controversy. Here the answers are very precise. That is why we worship Simandhar Swami!Kaliyug: No Tirthankaras, Nor Can One Sew The Causes For ThatQuestioner: Of the thousands of those who have taken Gnan from you here, your mahatmas, how many of them will become tirthankaras?Dadashri: Tirthankaras from these…I do not know. Not tirthankaras, but all will become Kevalis and attain total enlightenment. With this full enlightenment they will attain final liberation, moksha.Questioner: But why would they not become tirthankaras?Dadashri: The Tirthankara status is no ordinary status. It is a very tough status to attain. That status cause has to be established in the fourth or the third era of the time cycle when tirthankaras are actually and physically present in our world. This tirthankara status can never be created as a cause in the fifth era of the time cycle. There is no advantage in becoming a tirthankara for you all mahatmas. For us all there is the direct path to liberation. Tirthankaras too have to attain moksha!Questioner: How many years does it take to cause this status to come to fruition? How can a current status be changed to that of a tirthankara?Dadashri: If the time cycle is conducive and a tirthankara is present, one can create and cause a tirthankara status.Questioner: But Dada, after this cycle of Kaliyug, Satyug is definitely coming, so again the time will be good, will it not?Dadashri: No, but it can only be done if there is a tirthankara present. Most of these mahatmas here will have already attained final liberation, moksha before another tirthankara comes along here in this world.Questioner: Very often I wonder why I cannot become a tirthankara so that then I can be liberated directly. Then, later I learnt from you that one can only become a tirthankara if one has already established a tirthankara status. So how can we establish that status now?

Dadashri: You can do so if you still want to have many lives that total a hundred thousand years. Then I can do it for you but you will have to go back to the seventh hell many times over. One has to go to hell many times before one can attain a tirthankara status.Questioner: But what is wrong in going to hell in order to acquire such a worthy status? Dadashri: Leave this alone! Let go of your foolishness and wisen up! You will understand all this when you have to experience the heavy penance! The penance is so severe there, that people can die from just hearing about it! A person can just stop breathing from its’ intensity! So do not even talk about it otherwise it will become a firm determination of yours, which will use up your merit karmas.Do Not Consider Simandhar Swami IndirectThere are many temples with idols of Simandhar Swami, but they should be like the one in this temple of Mehsana (Northern Gujarat, Western India) so that the world would benefit.Questioner: How would this benefit the world?Dadashri : Simandhar Swami is the current living tirthankara. The benefit comes from worship with His idol image in front of them. For example if Lord Mahavir was around at present, and was moving about in this world, and was not in front of you, even by worshipping his idol, would we not receive the same benefit?Questioner: Yes.Dadashri: Likewise, there is a tremendous benefit for us from the presence of a current tirthankara because the vibrations of His absolute pure Self and his worldly relative body atoms would be floating around in the atmosphere. The benefit is tremendous.Questioner: Is there a difference between worshipping Simandhar Swami in my home and worshipping Him in a temple?Dadashri: There is a difference.Questioner: Is it because pratishtha (ceremony attributing life-force in an idol, ideally done by a Gnani Purush) has been done?Dadashri: The idol has been made alive; life force has been instilled by a specific ceremony. And there is also the protection from the celestial deities. So there is a certain atmosphere and the effect is greater there. There is a difference in contemplating Dada in your mind as opposed to being here with me, is there not?Questioner: But Dada, you are living.Dadashri: There is equal life in that idol too! Just as this, my body is living so is the idol of Lord Simamdhar. Those who are not awakened and not Self-realized consider only this body as living. To the Gnani, the other too, the idol is equally alive. This is because, all that is visible and with form, whether it is in the idol or the physical body, all a form. There is nothing that is perceived through the five senses that is beyond form. There is therefore no external difference between the two. It is the senses that perceive this.Questioner: But they believe that this living body has the form as well as the formless and in the idol there is no formless, right?Dadashri: There is no formless in the idol, but pratishtha of the formless has been done in it. It has been made alive by the Gnani. It all depends upon the strength of the life force instillation.But for the present manifest form, the living tirthankara Shri Simandhar Swami, it is a completely different matter altogether! In the absence of a manifest form, you never know what negative things may happen.Questioner: And for many an era, there is no manifest present living tirthankara.Dadashri: And if there is no manifest form, then at least we have the twenty-four tirthankaras of the past.Only The Current Living Tirthankara Can HelpQuestioner: Dada, what is the need for building all these temples and other such structures, when the real goal is to attain the Soul?Dadashri: The temples are very necessary. They should be built. But there is no point in building a temple of those who have departed. In the case of Simandhar Swami however, it is a different matter. He is present and people can benefit by worshiping the One who is present. He is the living Lord and salvation is achieved by doing His darshan. People can only be blessed if we build temples with his living idol. You need a medium to reach people, which is why this inner message received by me from Him is of crtical importance. This will bring results. So even those who have not taken Gnan will benefit by doing darshan of Simandhar Swami. That is why we have to build all this; otherwise I would not get involved in it and nor would I involve you all. I am telling you this because he is the living tirthankara. There is no point in talking about the tirthankaras of the past. We have enough of other temples. They too are needed, because the worship of idols takes place there, and it is worship of none other than the tirthankaras of the past. We are not negating their importance.That Is My WishWe want to reduce the level of conflicts due to differences of opinion in this world. Especially in religious matters. A person can only understand what I say when his prejudiced opinions leave. There is so much prejudice today that people have segregated their temples according to their religion also divided the mantras. They may keep their temples because of their beliefs. The mind however, will have to be at peace, which is why I have combined the mantras and now putting it together; I will do such a powerful pratishtha that these differences will slowly be forgotten. This is my wish; I do not have any other wish!Hindus should not remain in this condition. The Jains should not continue to have this state of mind of separation. The temple of Simandhar Swami is not simply a temple of an idol; it is a temple of the formless One as well.Arati of Simandhar SwamiThese mahatmas of Dada do the arati (ritual of devotional singing utilizing tiny oil filled lamps, or using burning incense sticks which are moved around the idol being worshipped) of this Divine Lord Simandhar Swami currently

present in this universe, through the medium of Dada Bhagwan. I also do His arati. I send this arati to Him, our Lord who has been in living for the last one hundred and fifty thousand years.During His arati all the Devas, celestial beings are present. The arati of the Gnani Purush reaches all the way to Simandhar Swami. The celestial gods and godesses say that they will grace their presence wherever there is a gathering of Self-realized beings. In whichever temple, whenever you sing this arati, the Lord will have to be present there.Exclusive Worship For Lord SimandharFor moksha, first you will need enough merit karma to enable you to go to Mahavideh kshetra. Everything that you do here for Simandhar Swami will be taken into account. You should go ahead and do any charitable work or contribution that you have decided to do for Lord Simandhar. That is more than enough. Beyond that you need not do anything more. The deep inner intent is the key. What you do for Simandhar Swami will cause the highest merit karma. This is because it is meant for liberation of all mankind.As far as charitable work is concerned, if you build hospitals for the poor or do any other such deeds, it will earn you merit karma, but it will keep you in the worldly life.You have to destroy the losses you have incurred from infinite past lives in just one lifetime. To do this you have to follow me relentlessly, but you do not have the capacity to do so. I make this connection with Him for you, because ultimately we all have to go there and do His darshan. Direct moksha is not possible from here; you still have one more life. This Lord will liberate this whole world.There Is No Suffering For Those Who Say His NameQuestioner: Dada, are you building Simandhar Swami’s temple so that people may progress spiritually?Dadashri: Changes will begin within a person as soon as takes the name of Simandhar Swami.Questioner: Is it not true that liberation is not attainable without a Sadguru (highest spiritual master, usually the one who liberates)?Dadashri: Sadguru is the vehicle for moksha, but until one finds Him, at least through this temple, people’s suffering will alleviated. Changes will take place in the nature of their causal karma and they will not have to endure suffering. The temple is being built to alleviate the suffering of these poor people. People are trapped in constant misery. At least this way they will bind merit karma by visiting the temple and doing Swami’s darshan.Method Of True DarshanI will teach you how to do real darshan of the Lord when you go to a temple.Questioner: Yes Dada teach us and from tomorrow onwards, we will do the darshan the way you show us.Dadashri: Go to the temple of the Lord and say, “Dear Vitarag Lord, You reside within me, but because I have not yet become acquainted with You, I am doing Your darshan here. The Gnani Purush, Dada Bhagwan has taught me this method, and I am doing Your darshan according to his instructions. Please bestow Your grace upon me so that I may realize my true Self.” Do your darshan in this way wherever you go, whichever temple you visit. From the relative perspective, all the Gods have been given different names, but in reality they are all one.Worship Of Just This One, Is EnoughIt is enough to please just one tirthankara. We only need one home to go to. Why should we enter many homes? If we reach one Lord, it is equivalent to reaching them all. Those who roam around trying to reach all the Gods get left behind. It is good for us that we have only Simandhar Swami. Through Him all others will be reached.So focus all your attention on Simandhar Swami and meditate , “Dear Lord, give me Your protection forever.”Only Here Do You Achieve Through Worshipping the DeityQuestioner: But Dada, does Simandhar Swami sense that you are doing His work? Dadashri: It is not like that. If you pray to Simandhar Swami, you reap benefits. If you do the same with the Siddha Bhagwan those who have already attained moksha, you do not get anything. Simandhar Swami has a physical body. You can go there in just one more lifetime and you can actually touch Him. Questioner: Wow Dada! Shall we get that chance?Dadashri: You will have all the opportunity, why not? You are in deep praise of His name and you pay obeisance to Him. We have to go there, and that is why we say to the Lord, “Lord, although You are there and we cannot see You, but through the worship of your image idol we are doing your darshan”. Here in India people have enormous idols of the tirthankaras who have departed. Even if you sit there all day, you will not achieve anything. What is the use of worshipping the deity of those who can no longer help you? It is better to worship the deity of the live tirthankara. This is the arihant Lord. He will help you.Questioner: When we were all chanting, ‘ Dada Bhagwan Na Aseem jai Jaikar Ho’, you too were chanting something. Whose name were you chanting?Dadashri: I too was chanting the same. I too bow down to Dada Bhagwan. Dada Bhagwan is at 360 degrees and I am at 356 degrees. I lack four degrees and that is why I too chant His name, so that others will do the same. They too are lacking.Questioner: What is the relationship between ‘Dada Bhagwan’ whose name you make us chant and Simandhar Swami?Dadashri: Ah ha! They are the same, but the reason I am telling everyone about Simandhar Swami is because I still have a physical body and I too have to go there. Without the darshan of Simandhar Swami one cannot attain liberation. There is one more life to go. Liberation can only be achieved by the darshan of the one who is liberated. Actually, even I am liberated, but he is completely liberated. Unlike me, He does not go around meddling and telling people, “Come to me and I will give you Gnan”. He does not meddle in any way.

Can One Recite ‘Simandhar Swami Na Aseem Jai Jai Kar Ho?’Questioner: When we say, ‘ I bow down to Simandhar Swami with the real view-point.’ is this enough or one has to pay the obeisance from the relative perspective also?Dadashri: With the real view-point only. His body may be big or small. We have nothing to do with the body, the relative view point.Questioner: So the way I say it is: ‘I bow down to Simandhar Swami with the real view-point’, is that ok?Dadashri: Yes it is fine. Relative means through the body.In the Namaskaar Vidhi, (the prescribed orderly obeisance given by Dadashri) to all, all the worship is done via the relative viewpoint. The only exception is this one obeisance to ‘Dada Bhagwan’. This is to be done via the real viewpoint.Questioner: Obeisance to Dada Bhagwan is by the real viewpoint.Dadashri: Yes that is correct. In actual fact it is here that you must do your obeisance with the real viewpoint. Everywhere else you are doing so with the relative viewpoint.There is no problem if you use the real viewpoint in the darshan and obeisance of Simandhar Swami. It is a good thing. 

Questioner: I asked this because one day I said it in this manner, ‘with real viewpoint’, and someone told me that I could not say it like that.Dadashri: No. There is no problem in you saying it that way. There is no demerit karma in it and you do not need to do pratikraman for it. But if you say it the way the Gnani Purush has instructed you, then it makes a big difference. Even if you simply utter the name of Simandhar Swami, you will benefit.Questioner: Just as we sing, ‘ Dada Bhagwan Na Aseem Jai Jaikar Ho’, can we sing ‘Simandhar Swami Na Aseem Jai Jaikar ho’?Dadashri: You can say it joyfully! But you will not experience the same bliss as you feel from within when saying Dada Bhagwan Na Aseem Jai Jaikar Ho, because this Dada Bhagwan is direct and present in front of you. Lord Simandhar, although present is not in front of you. You are are not able to see Him. Nevertheless you can say it. You can say anything for Simandhar Swami, because He is our Supreme Lord, and will remain so. As long as we have not achieved liberation, He will remain our Lord. I am simply telling everyone that if they do this, they will be blessed for ever.Questioner: Everything you have pointed out is exact.Dadashri: Yes, this is all pointing you in one direction. What can you do if no one has ever pointed you in the right direction? They may have talked about everything but they have not given specific instructions.Purity: The Essence Of Salvation Of The WorldWhat is my worldly goal? I buy my own clothes. Even Niruben buys her own clothes. We do not take even a dime from anyone and we are ready for the salvation of the world. Currently there are approximately fifty thousand Self-realized mahatmas with me, out of which about two hundred have taken a vow of life long celibacy. All of them will become ready for the salvation of the world.For Mahavideh Entry: Follow Five AgnasAfter Gnan, your life is in the process of being prepared for Mahavideh kshetra! I do not have to do anything. This is a natural law.Questioner: How can we go to Mahavideh kshetra? Is it through merit karma?Dadashri: When you follow my Agnas (Instructions from The Gnani after Gnan) you are causing merit karma that will take you to Mahavideh Kshetra. By following the Agnas, you are in dharmadhyan (meditation devoid of anger pride, greed or deceit), and that will give rewards. As long as you remain within my Agna, you are binding that much merit karma, the fruits of which, you will enjoy in the presence of the tirthankara.Questioner: Will Simandhar Swami agree to keep us mahatmas near Him there, when knowing the impure and unbecoming conduct?Dadashri: At that time your conduct will no longer be like this. By abiding by my Agnas in this life, you will receive benefits in your next life. These benefits will be realized in Mahavideh kshetra. Your present conduct, however inappropriate it may be, is something you have brought with you from your past life. You did not consult me when you created those causes for it.Questioner: Dada is it guaranteed that by remebering Simandhar Swami one will go to Him?Dadashri: It is definite that you are going there. But by constantly remembering Him, nothing new or inappropriate will creep in. If you have ‘Dada Bhagwan ’ on your mind, or tirthankara on your mind, then the world will not delude you. Here in my surroundings there is no place for illusion.Responsibility Has Been Taken For All MahatmasI have a relationship with Simandhar Swami. I have taken the responsibility of moksha for all the mahatmas who abide by my Agnas.After receiving Gnan, in this lifetime, one goes to Simandhar Swami and there he attains moksha. Some may even take two or more lives, but never more than four, provided they abide by my Agnas. In fact, after Gnan one experiences moksha right here in this world. I make the following statement for your assurance: If you have even a single worry after this Gnan, then you may file a lawsuit against me. This is the science of the Vitarag. It is the collective science of all the twenty-four tirthankaras.Only Simandhar Swami Is Our SuperiorQuestioner: You are our guardian and protector, but who is above you? You have to conduct yourself according to the rules, with whomever you interact, right?

Dadashri: Very much so, and within the rules. And this Simandhar Swami is my boss; He is the only one! I do not ask anything from Him. I cannot ask. But you can ask and take anything from me.The Miracle Of That Final DarshanQuestioner: We will just show them Dada’s ‘visa’!Dadashri: Everything will happen the moment you show your ‘visa’. From the very moment you set eyes on the Lord Simamndhar, there will be no end to the bliss that you will experience. The world will become oblivious to you. It will be the ultimate end when everything in the world loses its appeal for you. You will become totally and completely independent and you will be totally immersed in the bliss of the Self.Enlightened Vision Is The Visa To MokshaQuestioner: You have said that one will acquire keval Gnan, absolute knowledge, by doing darshan of a tirthankara.Dadashri: Lots of people have done darshan of a tirthankara. Even we all have done so, but at that time we were not ready. We did not have the right vision. We had deluded vision. What can even a tirthankara do for those with such a vision? The grace of the tirthankara falls upon those with enlightened vision.Questioner: So it is only when one is ready with the enlightened vision that the darshan of a tirthankara, will lead to moksha?Dadashri: That is why you have to be ready and get this ‘visa’. Thereafter, wherever you go, you will meet one tirthankara or another and your work will be done.Worship Only Lord SimandharIt would be wonderful when every household in Hindustan has a picture of Simandhar Swami. Then everything would be accomplished, because He is present and living. It is not important to have my picture, but there should at least be a picture of Simandhar Swami. Even if people do His darshan without knowing who He is, they will still benefit.There are beautiful pictures of Simandhar Swami out there and if his pictures were to reach everywhere, then all the work would be accomplished. It will reach the homes of the Vaishnavs and the Jains. It will bring instant benefits because He is currently living!The purpose of these temples is to acquaint people with Shri Simandhar Swami. This world will have a different aura altogether when Simandhar Swami is worshipped in each and every household and when His temples are built everywhere.In The Company Of The Embodiment Of MokshaI am visible here to you but I remain constantly in front of Simandhar Swami and I make you do His darshan. He is the Dada of Dada! Ultimately we all need Him.If you remain close to Simandhar Swami, even if you sit by his idol, it will help. I too sit there, even though I am in moksha. Otherwise why else would I need Him? It is because He is still above me. Moksha is attained through His darshan only. When we do His darshan, whose darshan are we doing? It is the darshan of the One who is the embodiment of moksha; the One who has a physical body but whose essence is moksha.Jai Sat Chit Anand Return to the Beginning of This BookClick here for a Print Version of this BookWorship Lord Simandhar Through His AratiPrayers To Lord Simandhar As Invoked By Atma Gnani Pujya NirumaShort Introduction Of Lord SimandharScriptural Description Of Lord SimandharVisit The Home Of Lord Simandhar On This EarthListen To Spiritual Poems For The LordHome of The Gnani PurushFor any inquiries: shuddha

Some Events in the Life of Bhagvan MahavirAfter receiving Dharma Shri Mahavir underwent 27 births. Out of these, he was born as a human being 14 times, as angel ten times, in hell two times and animal once.27 Births of Bhagvan Mahavir:1. Naysar 2. First Devlok 3. Prince Marichi 4. Fifth Devlok 5. Brahmin Kaushik6. Brahmin Pusshyamitra 7. First Devlok 8. Brahmin Agnidyot 9. Second Devlok10. Brahmin Agnibhuti 11. Third Devlok 12. Brahmin Bhardwaj 13. Fourth Devlok14. Brahmin Sthavar 15. Fifth Devlok 16. Prince Vishvabhuti 17. Seventh Devlok18. Triprustha Vasudeo 19. Seventh Hell 20. Lion 21. Fourth Hell 22. Prince Vimal23. Sovereign Priyamitra 24. Seventh Devlok 25. Prince Nandan 26. Tenth Devlok27. Shri Mahavir Swami BhagvanLord Mahavir was Prince Nandan in his 25th birth. He lived then for 25 Lakh years. He took to monkshood during the last one Lakh years. He practiced in all 11,80,645 monthly fasts plus Vishsthanak tap (fasts) in order to make all the creatures happy by attracting them to Jain Universal path. With the feeling of "Savi Jiv Karu Shasan Rasi".Then he breathed his last and was born in the tenth Pranat Devlok. Here he lived a life for 20 Sagaropam (many years). Then he was born on the 6th Day of the bright fortnight of month of Ashadh. In this birth he possessed three types of Knowledge. He passed nine months and seven days and a half in the womb of Trishala, the queen of King Siddhartha of Kshatriya Kund. He was born at midnight when the moon was in the Utara Falguni ' consternation. At the time of his birth all diseases and epidemics, earthquakes etc. did not occur in this world. There was light everywhere in the 14 Rajaloks. All lives began to experience a sense of happiness for a few moments. The festival of his birth was celebrated on the · summit of the Meru mountain by 56 damsels, 64 Indras and innumerable gods and goddesses. At the desire of his parents, he married Princess Yashoda in his young age. After the death of his parents Lord Mahavir wanted to become a monk at the age of 28 years. But his elder brother king Anandivardhan out of brotherly love, requested Vardhman to extend monkshood for two more years. So he postponed it for further two years.As the time of his monkshood came nearer, Nine Lokantik Devas requested the Lord: Hail to Nanda ! Hail to Bhadda ! The noblest Kshatriya. 0 best Savior. Hail to you, as good as the best Rishabh among the Kshatriyas. 0 Lord of the three worlds! May you get the light. Accept monkshood, achieve Kevalgyan after getting rid of evil deeds (Karma). May you establish the dharma tirth, that does welfare to the world." Then the Lord gave welfare charities for one year. Then he went to the Gnat Khand Park, sitting in the Chandraprabha palanquin in the procession on the tenth day of the dark fortnight of the month of Kartik. Arriving here, the Lord himself took off all his ornaments and plucked his hair in five handfuls. After leaving all sinful deeds, he uttered 'Namo Siddhanam" and got initiated to monkshood. Immediately Manahparyav knowledge unfolded from his soul. After this initiation into monkshood the Lord faced hard troubles and harassment's. He had no sleep during this period extending over twelve years and a half. He always kept silent. During this period he never squatted down with his legs crossed on-each other. But he was in the Kausagga posture day in and day out. He also fasted for 4166 days during this period, lie ate for only 349 days. After this long period of 12 1/2 years, in the goduhika posture, under the Shal tree (behind the delipated structure of a Yaksha) in the field of farmer Shyamak, situated on the bank of the Rujuvalika river near the village of Jambhiya in Bihar on the tenth day of the bright half of the month of Vaishakh he achieved Kevalgyan (omniscience) and Kevaldarshan (omnivision). On this day Lord Mahavir delivered a religious discourse in the twelve parshadas (assemblies). This discourse was not successful as nobody took up monks-hood. He then went to the Mahsenvan. Here he cleared the doubts of Indrabhooti and other ten Brahmins, and they were initiated into monkshood along with their 4400 pupils or disciples. These eleven pupils composed Dwadashangi scriptures and were conferred the status or rank of ganadhars. The Lord established the Sangh consisting of four parts.As a result of his discourse, lives of many Kings and emperors, merchants, villagers, thieves and dacoits and wicked persons took a better turn. They turned a new leaf, King Shrenik, King Cheda, Konik, Chandra-pradyot and Udayan were outstanding devotees and followers of Lord Mahavir. Lord passed his last monsoon in the Lekh room) of King Hastipal in Pavapuri. Lord Mahavir gave a continuous discourse for 48 hours when he had realized of his salvation (final departure). He had been on fast for last two days of the month of Ashwin. He sat in the Lotus seat posture controlling his breath and remaining in the fourteenth Gunsthanak (as big as five short letters), when the moon was in the Swati consternation at the auspicious time of Sarvarth Siddhi, he breathed his last. During his life span of 72 years, he remained as a civilian for 30 years and was in the monkshood for twelve and half years (in the Chhadmasth state) and was in Kevali state for a period of 29 years, two months and twenty eight days in all.Family of Bhagvan Mahavir 1. Mother's name was Trishalarani. 2. Father's name was King Siddharth. 3. Elder brother was King Nandivardhan. 4- Elder sister was Sudarshana. 5. Wife was Yashoda. 6.Daughter was Priyadarshana. 7. Son-in-law was Jamali. 8. Grand daughter was Sheshavati. 9. Maternal uncle was King Chedsu 10. Uncle was Suparsva.Bhagvan Mahavir's other names1.Vardhman 2.Mahavir 3.Sanmmati 4.Kashyap 5.Gantputra 6.Videh 7.Vaishalik8.Shramanarya.Different Monsoons (Chaturmas) of Bhagvan MahavirFirst monsoon in Village of Asthik.Three monsoons in Champa & Prusthachampa.Twelve monsoons in Vaishali & Vanijyagram.Fourteen monsoons in Nalanda Pada of Rajagrihi.Six monsoons in city of Mithila.

Two monsoons in city of Bhadrika.One monsoon in city of Alambhika.One monsoon in city of Shravasti.One monsoon in anarya area.One monsoon in Pavapuri.Forty four monsoons in all.Devoted Kings of Bhagwan Mahaveer1. King Shrenik of Rajagrihi2. Ashokchandra of Champanagari3. King Cheda of Vaishali 4. Nine Mali Kings of Kashi5. Nine Lichchhvi Kings of Koshal6. King Udayan of Vitbhayapatan7. King Shatanik and Udayan of Kaushambi8. King Nandivardhan of Kshatriyakund9. King Chandpradyot of Ujjain10.King Shal and Mahashal of Prusthachampa11. King Prasannachandra of Patanpur

SHRI SHANTINATH, 16TH TIRTHANKARABy Chandraprakash Shah

SAMYAG DARSHN, GYAN, CARITRANI MOKSHA MARG: One who has cooled down the sins and helps to remove hurdles of all living beings of the world, such auspicious and benevolent, 16th Tirthanakara and 5th Cakrin , Bhgawan Shantinath is yet felt victorious in the world. I shall bow down to him and with his blessings and the blessing of Goddess Sarswati, I shall narrate his Caritra. His Caritra, can not be equated even to the millions of the Sun, which can destroy the darkness of DELUSIONS.There are countable Twelve births of Bhagwan Shantinath. They are : King ShrishenaYugalika in UttarkurukshetraGod in Saudharma heavenAmitatej—Prince of ArkakirtiHeavenly god in 10th heaven Pranat—20 sagars life spanAparajit Baldeva—in East Mahavideha—life span of 84,00, 000 purvaHeavenly Indra in 12th heaven Achyuta—22 sagars life spanVajrayudh Cakri—the son of Tirthankar Kshemanakar in East MahvidehHeavenly god in Navgraivayak heavenMegharath—The son of Dhanarath in East Mahavideh in the area where Simandharswami is moving at present. heavenly god in Sarvartha Siddha Heaven—33 sagars life span16th Tirthankara and 5th Cakrin in Bharat KshetraBillions of years ago, there lived a king named Shrishena, in the town of Ratnapur of Southern part of Bharatkshetra. He was joined by his two beautiful queens named Abhinandita and Shikhinandita. He was enjoying worldly life with them and passing his time. While enjoying sensual pleasures with king Shrishena, Abhinandita turned pregnant and she saw two both the Sun and the Moon sitiing in her lap at the time of midnight in the dream. She gave birth to two healthy and beautiful luminous sons at the completion of pregnancy period. At appropriate time they were named as INDUSHEN and BINDUSHEN. Both grew up with happiness and pleasures and attained the age of cupid.There is an internal story within this story of Kapil and Satyabhama. This is related to Shrishena and hence it is narrated here in very brief. Kapil was illegitimate son of Brahmin named Dharnijat. He was very intelligent and clever. He married to the daughter of another Brahmin Satyaki and his wife Jambuka. Knowing some unusual behaviour of her husband, she approached king Shrishena and pleaded that please free her from her husband’s noose. King called Kapil and requested him to waive her. Kapil denied vehemently. But Satyabhama was adamant and threatened that if he would not leave her she would suicide. King proposed to Kapil to allow her to stay alone in his palace for some time. He agreed to proposal.In the same Bharatkshetra of Jambudwipa, there is a town called Kaushambi. A king named Bala was enjoying the life with his wife Shrimati. They both had a beautiful daughter named as Shrimati. As she grew up, he sent her to marry INDUSHEN, the son of king Shrishena. He also sent alongwith her one maid servant. She too was beautiful. Indushen and Bindushen both saw this maid servant and turned attached towards her with passions. They started infighting to obtain her. King Shrisena observed this and became very unhappy and disappointed. He could not cool down both. Ultimately he alongwith his two queens smelt poisonous lotus and died. Satyabhama thought that Kapil now would not allow her to stay in the palace and would harass her. She also smelt poisonous lotus and died. They all have born as Yuagalia (twins) in Uttarkuru kshetra of this Jambudwipa. Shrishena and Abhinandita became man and woman, while Shikhinandita and Satyabhama turned to be man and woman respectively. They were in three KOSHA heights and had three PALLYOPAMA years of life. After completion of their life they all went to Saudharma heaven and turned out to be heavenly gods. This is the third birth of Bhagwan Shantinath.Now the relation with the soul of Bhagwan Mahavir starts to certain extent. At the time of 11th Tirthanakara Shri Shreyanshanath was converting the earth pious with his Lotus feet, in this Bharatkhsetra, there is town called RATHNUPUR CAKRAWAL. A vidyadhar called Jwalanjati was the king of this town. He had prince named Arkakirti and princess named Svyamprbha. Arkakirti married to Jyotirmala, the daughter of Meghvan. Princess Svyamprabha married to TRIPRUSHTH NARAYANA. Remember this Narayana is the soul of Bhagwan Mahavir and the first Narayana of this Chauvishi in this Bharatkshetra. Triprushtha Narayan had one elder brother called ACHAL He was first Baldeva . Jyotirmala gave birth to the souls of king Shrishena and Satyabhama. They were named as AMITTEJ and SUTARA respectively. This is the fourth birth fo Bhagwan Shantinath. Svaymaprabha gave birth to the soul of Abhinandita as son. He named as Shrivijay. Remember this Shrivijay will be the son of Bhagawan Shantinath in the last birth and his first Gandhar too. Svayamprabha also gave birth to daughter, named as Jyotiprabha, the soul of Shilhinandita. She again gave birth to another son called Vijaybhadra.Now there are several stories within this principal story. Triprushtha Narayana died and went to seventh hellish. Achal Baldev embraced initiation after installing Shrivijay the son of Triprushtha to the throne. He turned out to be the first Omniscience as BALDEVA. Shrivijay married to the sister of Amittej, Sutara. Asnighose, the soul of Kapil kidnapped Sutara when she and Shrivijay were enjoying the spring season. Ashnighose later realized the mistake and his mother brought to the assembly of Achal Mini. He was narrating the entire past births history of all those were connected.Amittej asked Baldev Muni to foretell his future. The Omniscience Achal told him that “You will be the 16th Jineshwara and 5th Cakrin in this Bharatkshetra. The 64 Indras will be honoured and worshipped your lotus feet you. You will be honoured through 32000 crowned kings and they will be at your feet and will have 64000 queens. You will be the sole proprietor of the land.”Amittej and Shrivijay embraced Jain Diksha. Both conducted vigorous penances. At the same time both took vow of Anashan. Here, Shrivijay remembered his father Triprushta and asked for the similar power he had. They both died. Amittej without pre determined wish and Shrivijay with pre determined will. They both went to 10th Heaven called Pranat. This is the fifth Birth of Bhagwan Shantinath.

Vasundhara, the queen of king Stimitsagar, gave birth to Shrishena. Stimitsagar had another queen named Anuddhara. She gave birth to Abhinandita. Shriosena’s name in this sixth birth was Aparajit and Abhinandita’s name was Anantvirya. They were Baldeva and Vasudev respectively. They born in the town called SHUBHA in Ramaniya Vijay of East Mahavidehkshetra of Jambudwipa. There was a king named Damitari. He was Prati narayan. Anantvirya Narayana and Aparajit Baldev fought with him because of earlier entanglement in the past births. In this story there are many stories too related to the connected souls. Later on, because of predetermined will Anantvirya Narayan could not take initiation and enjoyed the earth with passions. He died and went to First hellish. Aparajit Baldeva took initiation observed best penances. He strengthened his purest faith in Tatva. He died and went to 12th Heaven. Narayn Anatvirya returned to earth as a son of Meghvahan and Meghamalini. He was named as Meghnad. Once upon a time he went to worship permanent Jinalayas in Siddhayatan. Achyutendra, the soul of Aparajit was also there. He reminded him their relationship and said to renunciation of the world. Meghnad took initiation and took vow of Anashan. At the end of life he too climbed to 12th heaven as god. This is the seventh birth of Bhagwan Shantinath.Shrishena now in the 12th heaven at the end of his life returned to this earth, in Ratnasanchaya town of Mangalavati vijay of East Mahavidehkshetra. He was born to Ratnamala the queen of Tirthankara Kshemankara. When he entered the womb of Ratnamala, she saw 14 auspicious dreams and Vajra (thunderbolt) as the 15th dream. He was supposed to be the Cakrin. He was named as VAJRAYUDH. When he grew up he was married to a princess named Laxmivati. At the end of life Achyuta heaven, the soul of Anatvirya (originally Abhinandita) entered the womb of Laxmivati. She at the end of pregnancy period gave birth to a son. He was named as SAHSTRAYUDH. It is worth noting here that Vajrayudh possessed Avadhigyan (Knowledge of clairvoyance).Once upon a time Tirthanakara was in his court with all the sons and grandsons and family as well as the members of royal families, a heavenly god came to test the Samyaktva of Vajrayudh. He was Mithyatvi and delusional. He said that there was nothing like heaven, hellish, merits and demerits etc. Vajrayudh stood up to reply him that you know yourself very well due to your Avadhigyan and hence how can you say that there were nothing in the Universe as you said. He explained to him the Karmic theory and convinced him. The god was happy and praised the Tirthanakara’s son.When Shakrendra was moving to Nandishwar dwipa after worshipping the Tirthanakaras in Mahavidehkshetra saw Vajrayudh. He knew that he would be the next Cakrin in this birth and future Tirthankara in Bharatkshetra, he saluted him and praised him. Kshemamnkara Tirthankara later on accepted initiation and also obtained the fourth gyan, MANAHPARYAY. The Cakra, a powerful weapon of the Cakrin also appeared in his armoury. Vajrayudh Cakrin then set out to win the world over. There are many inter-related stories within this main story for the connected souls. Vajrayudh with his Avadhigyan narrated the past births of SHANTIMATI. Sahstrayudh, the son of Vajrayudh, turned youth and married to Jayna. She gave birth to the son who was later called Kanakshakti. Kanakshakti, married to Vasantsena at the age of marriage. However he embraced initiation early and attained omniscience.Later on Vajrayudh, accepted Jain Diksha before Tirthankara Kshemanakara. He was harassed by the two sons of Ashvagriva prati—narayan of the past birth. Sahstrayudh who was installed on the throne also relinquished it and took Bhagwati Pravjya. Both Vajrayudh and Sahstrayudh carried out code of conduct vigorously. They observed ten types of Yati Dharma and moved on and on. At the last leg of their life they accepted Anashan on ISHATPRAGBHAR MOUNT. As the life was over they both went to the third Graiveyak heaven. This is the eighth and ninth respective births of Bhagwan Shantinath.In the east Mahavidehkshetra of Jambudwipa there is a town called PUNDARIKINI in Pushkalavati vijay. At present Bhagwan Simandharswami is making this land pious with his lotus feet. At that time, A king named Dhanarath was ruling over there. He was a Tirthanakara. He had two queens, named Priyamati and Manorama. Vajrayudh (originally Shrishena) after completing his 24 sagars life entered in to the womb of Priayamati. She saw thick black MEGHA (clouds) accompanied by thunder and lightening entering in to her mouth. Sahstrayudh too migrated to the womb of Manorama. Both the queens at the end of respective pregnancy periods gave births to two sons. Megharath was the name given to the son of Priyamati and Dradhrath to the son of Manorama. Both the brothers grew up with equal opportunities. Megharath was married to two princesses named Priyamitra and Manorama. While Dradharath married to princess Sumati. Priayamitr gave birth to Nandishena and Manorama gave birth to Meghsen. Sumatisettled with the son named Rathasen. There are several internal stories in this main story. King Dhanarath installed his son Megharath to the throne and renounced the world to embrace the Pravajya. He attained Kevalgyan.Compassion of King Megharath : Once upon a time King Megharath was in the Paushadh (monk posture) and started studying sermons of Tirthanakaras. At that time a small dove came from somewhere and hides itself in the lap of Megharath. Immediately after that a hawk also turned up at the same spot. It asked the king to give away his prey. King declined and tried to convince the hawk. But the hawk was adamant and said to king that it was his prey and without it, it would die. It argued in the human language with the king “As this dove took your shelter because of fear, I am also hungry and it is my prey. You therefore let me know that whose shelter I should take.” The king then proposed to hawk that he would donate his flash equal to the weight of the dove to satisfy his hunger. The hawk agreed. The king called for a balance. In one pan of the balance dove settled. The king started cutting his flash from the thighs and other parts of the body and placed in another pan of the balance. The weight in the pan of dove has started increasing and the pan of the flash started decreasing. The king observing this immediately stopped cutting flash and put himself in to the pan. Then miracle happened. Both dove and hawk appeared in their original form as gods and praised the King Megharath. He also told the gatherings that they came there to examine the king’s tolerance. Then king Megharath also retired from the Paushadh and started looking after the kingdom. However he did not forgot the incident of dove and hawk. He went in to deep thinking and entered in to spiritual phase equanimity. He took a vow of fast for three consecutive days, ATTHAM. He was so concentrated that even the Indranis of Ishanendra could not bother, unstable and deter him.

At the time of dawn Megharath retired from the vow and achieved absolute peace and equanimity. The omniscience Dhanarath while moving returned to the outskirts of Pundarikini. Megharath and Dradharath came there and saluted the Tirthankara and sat at appropriate place. The Tirthankara started sermons and at the end of the discourses Megharath stood up and requested Bhagwan to stay until he returned for Pravajya. He installed his son Meghsen as Dradharath denied the honour to turn king, on the throne and returned to Dhanarath Tirthanakara. They both took Pravajya. Megharath observed and accomplished VISSTAHANK PADAS. He then produced and made strong bondage of Tirthankara Naam Karma. Dradharath produced Gandhar naam Karma and made secure.That great sage Megharath then commenced new penance named “Sinhnikridit” and carried out it till 100,000 purva years. At the near end of the life both approached and climbed “Ambartilak mount” and accepted voluntarily Anshan. At the end of life they went to highest heaven of this universe, “Sarvarth Siddha Viman.” Here the life span is 33 sagaras. These were the tenth and eleventh respective births of Bhagwan Shantinath.As a rule mentioned in the scriptures the soul which enters in the Sarvarthasiddhaviman is certain to achieve salvation in the next birth. This is retiring room for Salvation.The last and final Birth of Bhagwan Shantinath : At that kaalen and samayen, there was a town called HASTINAPIR, in the KURUDESH of Jambudwipa. A king named Vishwasen was living with her beautiful and chaste queen, named, Achira. They were in the lineage of ISHWAKUVANSHA. This lineage starts from the rule of Bhagwan Rishabhadev. He was enjoying all the pleasant and happiness of the world along with her beautiful queen.One day on completion of the life of 33 sagaras in the “Sarvarthsiddha,” the retiring room to travel to Moksha, the soul of Megharath entered in to the womb of queen Achira. It was seventh day of dark half of Bhadrapad month. She witnessed fourteen divine dreams entering in to her mouth which suggested that her son to be born would be either Cakrin or Arhat. She first witnessed divine elephant. It is worth while to note here that the mothers of twenty-two tirthanakaras first saw divine elephant; Marudeva and Trishla first saw Rishabh in the first dream. She woke up and passed her remaining night in meditations. In the morning she went to the bed of king Vishvasen and narrated the dream story. King said she would have LOKOTTAR son.On the thirteenth day of dark half of Jayeshtha month, at completion of nine months and seven and half days of pregnancy period, she gave birth to the son having golden colour and DEER as identification mark. Although there was epidemic of plague and other diseases in the Hastinapur town, these epidemics and other diseases started slowly to vanish due to the influence of the embryo soul of Bhagwan Shantinath. The name of the son therefore registered as SHANTINATH.Fifty six goddesses of the eight directions (56 Dikkakumarikas) provided maternity service and sixty four Indras celebrated the Janma mahotsav of the son of queen Achira and king Vishvasen. Since the worship of the Saudharmendra is notable it is provided here. The same is as under.“Hey my Arhat! You are benevolent to all the souls of the world; you possess wonderful supremacy and greatness and provider of the shelter to all the souls, your birth is welcome to us and we salute to you. My eyes and my hands became auspicious when they saw and touched you. The darkest nights in the Bharatkshetra are over and bright mornings will settle down because of your pious birth. Hey Bhagawant! Several times in the past you have enjoyed superb position and become ‘Vidyadhar of renowned prosperity and wealth, Baldeva of unlimited source of power and strength, Indra in Achyuta heaven, Cakravarti with Avadhigyan, Ahamindra in Navgraiveyak, powerful Cakrin whose father was Tirthanakara, essence of saintly personality possessing Avadhigyan whose father was Tirthanakara, you also increased the beauty and gorgeousness of Sarvarthsiddha viman and in this last birth once again you will turn to be 16th Tirthanakara and fifth Cakravarti once again to rule the spiritual as well as materialistic world respectively. He my Jineshwara! In all the past births you have enjoyed unparallel topmost positions but never lost your essence. I am unable to describe your virtues and qualities. Therefore, hey my Arhat! I beg before you for my selfishness that let me have my total and unbreakable worship in your lotus feet.” Shantinath grew up. When he had completed twenty-five thousands years of his life he was established to the throne. King Vishwasen retired to the saintly life. Shantinath married to several princesses. He had one beautiful queen named Yashomati. Now the soul of Dradharath, was in Sarvarthsiddhaviman, entered in the womb of Yashomati. She observed a wheel as bright as the sun entering in to her mouth. She narrated the dream history to her husband. Later on she gave birth to son. His name was registered as “CAKRAYUDH” He also married to several princesses when he turned young and suitable for marriage age. Shantinath passed another twenty five thousand years. One day the Cakra appeared in his armoury. He too offered worship to it as a custom and started for Universal Victory. He took 800 years for the universal victory and established his supremacy over the six khandas of Bharatkshetra. He also wrote his name as Fifth Cakravarti Shantinath in the Tamistra cave of mount Vaitadhya.This is the custom for every Cakravartin. He completed further twenty five thousand years while ruling and enjoying the worldly pleasures without attachment to it. He then installed his son Cakrayudh to the throne. As the day for initiation drew near he started giving charity and continued until one year.He then embarked on the palanquin named “SIDDHARTHA” and proceeded towards Sahshram forest garden. His alighted from the palanquin, saluted to Siddhas and embraced initiation for the last time. He had two consecutive days fast. He attained the fourth gyan called “manahparyay.” It was the fourteenth day of dark half of Jayeshtha month. One thousand more persons took initiation with him. Later the Shantinath moved from the place to another places. Next day Shantinath broke his fast at the house Sumitra. As he completed one year in initiation, Shanitanth returned to Hastinapur while moving from one place to another. He settled under the NANDI tree. While meditating his four Ghati Karmas annihilated and he achieved Omniscience. This kevalgyan was no different than other Tirthankaras and other kevlin achieved. It was brightest as if millions of the Sun are shinning. It has one more quality, that it can provide the

knowledge of each paryay of each Dravya of three times; past, present and future. Now Shantinath is called “ARHAT,” and Jineshwara. It was the ninth day of bright half of Paush month.Arhat Shantinath then moved to “SAMOSARAN” created by the heavenly gods. He gave sermons. The subject was “SAMSAR AND ITS SWARUP.” When he finished sermons, his son stood up with the passion for Pravajya and requested Shantinath to stay till he returns after installing his son to the throne. Shantinath replied “never make a delay in the best work.” Cakrayudh then installed his son KURUCANDRA and embraced Bhagwati Pravajya. At the same time the “Gandhar Naam Karma,” which he created in the last birth, rose and Shantinath offered him the title of first Gandhar of his four-fold organization. He along with another thirty five turned to be Gandhar. Cakrayudh, now the first Gandhar also gave sermons due to divine knowledge he attained as soon as he became Gandhar.Arhat Shantinath then moved to different places with several monks and nuns. Again he returned to Hastinapur. King Kurucandra went there and offered worship to Shantinath. Now there are internal stories. After finishing sermons and details of past birth of Kurucandra Shantinath, realizing the end of his life returned to mount Sammetshikhar with 900 monks and settle in the vow of ANASHAN. He attained NIRVAN (Emancipation) and settled on the seat of Moksha on thirteenth day of dark half of Jayeshtha month with those monks. Gandhar Cakrayudh also attained kevalgyan and later emancipation with several monks on the mount Kotishila. Bhagwan Shantinath had total life span of 100,000 years as under;25000 years in princely time25000 years as Cakravartin25000 years in monkhood25000 years as Omniscience.

His four fold organization comprised of62000 Spiritually advanced monks61600 Nuns00814 Purvadhari03000 Avadhigyani04000 Manahparyaygyani04300 Kevalgyani06000 Vaikriyalabdhi02400 Vad Labdhi2,90,000 Shravakas and3,93,000 SharvikasThe Indra established GARUDA as Yaksh and NIRVANI as Yakshini in the rule of Bhagwan Shantinath. I here conclude the autobiography of Bhagwan Shantinath, which is most auspicious and merited among all the Tirthankaras. Bhagwan Shantinath and Gandhar Cakrayudh were closely related from the existence of Shrishena and his wife Abhinandita. This is the Samsar in one existence one is husband and wife and in another existence the table turns in many relations. There are many notable pilgrimage places of Bhagwan Shantinath in India. Hastinapur, Bhopavar in M.P. and Datha near Talaja in GujaratRelationships of five most worshipped Bhagwan of this ChauvishiBhagwan Shantinath and Cakrayudh 12 existencesBhagwan Parshwanath and Tapas Kamath 10 existenecesBhagwan Neminath and Rajimati 9 ExistencesBhagwan Adeshwar and Bharat Cakravati 13 ExistencesBhagwan Mahavir and Gandhar Gautamswami 2 existencesTHANKS TO KALIKAL SARVGYA ACARYA SHRI HEMCANDRASURI and VERY MUCH OBLIGED TO HIM The one, who has not put in special efforts for Universal Victory and accomplished Shatkhandas, also relinquished these shatkhandas and its wealth as if it is STRAW and accepted Bhagwati Pravjya, and whose fame and success is victorious even today like a sweet fragrance throughout the world, such Bhagwan Shanitanth’s this autobiography shall ultimately provide peace and bliss the world. TRUTH IS KEVALIN AND REST IS MINE.

Mumukshu Who Attended Samavasaran of 24TirthankarsBy Dr. C. Devakumar

This is based on SripuraNam written in MaNipravALa style prose in 16 AD. It is an abridged version of MahapuraNa. It is said that the innumerable inhabitants from heaven and numerable rational animals too attended each samavasaran but I focus only on human beings.This statistics give some idea of the population of true mumukshu at any given time. The total number of mumukshu who attended the samavasaran of 24 Tirthankar as evident from their attendance in samavasaran was 22,009,097 excluding 24 Tirthankars themselves. The maximum number of this figure (1, 556,110) reached at the time of 6th Tirthankar. The one million mark was seen up to 10th Tirthankar Sri Sital Nath. Thereafter, this figure gradually diminished. The number of GaNadhars crossing 100 was witnessed during the Tirtha period of 3rd to 6th Tirthankars. During the period of Shri Padmaprabha, the 6th Tirthankar, 53 percent mumukshu men were ascetic 46 per cent mumukshu women were aryikas (nuns). The proportion of renounced to laity within gender was less at other times with a sole exception. On an average, one third from each gender graduated to the highest stage viz. asceticism.This statistics does not include the mumukshus in the interim period between any two Tirthankars. One is not sure as to whether a mumukshu living during the samavasaran period would have missed out the rare opportunity of his/her visit to this divine place.But what is important is that it is indeed very rare to be blessed with the opportunity of reaching salvation. Only a very few would be benefited underlying the Bodhi durlabha bhavana.It is said that at any given time there are 8 99 99 997 ascetics in the entire manushya lok. During the period of second Tirthankar, it is said that all the 170 Dharma kshetra were blessed with the divine presence of Tirthankars. In other words assuming a uniform distribution, each kshetra should have had about 529000 ascetics ignoring the unequal areas of the lands. Only about one lakh Jain ascetics were present in Shri Ajit Nath time. So, the majority of the Jain ascetics were present elsewhere. Given the pausity of true Jain ascetics in our time in Bharat kshetra, almost the entire number is being filled in elsewhere. Our salutations to them! A true Jain ascetic is one who has renounced every internal and external possession including the fear of staying in forests and hills alone if necessary and who focuses on gyan, dhyan and tapa all the times.An interesting observation was the dominance of women folk in Dharma. Consistently, women were more in number at all Tirthankar times. This figure was consistently over 70 per cent in the period of 19th Tirthankar onwards up to Shri Parsva. Of course, we see this high ratio at another single instance i.e. at the time of 10th Tirthankar. It was another matter that Dharma lost its course after His period and had to be revived all over again by the 11th Tirthankar.The need of teaching faculty among the ascetics has been clearly stressed. The most important role of ascetic has been one to one education. There were over 170 Sikshaka or Upadhyay per 1000 mumukshu at the period of 5th to 7th Tirthankars. This number was the least at the beginning and at the end. This probably was the reason for the foundation of Palli (schools) in south India till the last millennia in the bedrocks of hills, the residence-places of ascetics.This exercise reveals that the true mumukshus were less in number in the entire history of Bharata kshetra of the present Tirtha cycle. The overzealous effort to proselytize the entire citizens as true Jains obviously boomeranged in the last millennia. Majority of population was tolerant of Jain dharma but only a fraction preferred to strict adherence at any time.The lesson is that we need not be unduly worried about the real number of true followers of this great eternal religion. Instead, we should focus on quality of followers and support such mumukshus, be they in ascetic path or in households. The recent census merely gives the number of Jains by birth and no way reflects their religious practice. We should focus our energy and resources in preserving the spirit of true followers.

MAHAVIRA  SUCCESSORS According to the tradition, Mahavira won over 14,000 monks, 36,000  nuns, 1,59,000 laymen and 3,18,000 lay-women as his followers by his work.  Each of these four groups, of these four ‘tirthas’, i.e., the  components of the jaina order,

was under the supervision of trust-worthy  personalities. Monks were guided by 11 Ganadharas or heads, each one of whom, had several  hundred munis under them. The name of the chief Ganadhara was Gautam Indrabhuti;  Others were, Agnibhuti, Vayubhuti, Akampita, Arya Vyakta, Arya Sudharma,  Manditaputra, Mauryaputra, Achalabhrata, Metraya and Prabhasa. Chief of the nuns was Mahavira’s cousin Chandana; lay-brothers were under  Sankhasataka,  lay-sisters under Sulasa and Revati.Nine of the eleven Ganadharas, who were the heads of the community  attained Nirvana in the master’s life time itself. Gautam Indrabhuti became  omniscient in the night  Mahavir attained salvation and therefore  did not preside over the community as a teacher, who came from the tradition of Tirthankaras; but got his salvation twelve after his master. Thus, only  Sudharma remained who could supervise the order. He held his position till Gautam  Indrabhuti’s death. Then he himself became Kevali and handed over  the responsibility of controlling the entire Jaina order to his pupil  Jambuswami; he then lived for eight years before being free from karmas and achieved attainment. Jambuswami was the head of the order till one year after the  death of his predecessor; then he also became omniscient and finally , 64  years after Mahavira, also attained nirvana. With the last omniscient of the age  left the world, the last saint obtained salvation. Nobody hereafter could achieve  perfection.Although the chiefs of the community succeeding the three Kevalis  did not become omniscient, they had precise knowledge of the doctrines  proclaimed by the Tirthankara, as they were heard by his immediate pupil Indrabhuti and as  they were recorded in words by Sudharma. These five teachers succeeding one  another are called srutakevalis, i.e. knowers of all holy scriptures, having  obtained knowledge by perception of hearing only. The management of the order  then went over from the srutakevalis to seven or eleven teachers who succeeded one  another. They knew only a part of the canonic works. The management then  went to those whose knowledge was still less. Most of what is narrated about  kevalis and their successors is very legendary. It is very difficult to find out how  much of what is traditional is history and how much of it is myth, because  information on them is partially contradictory, and besides Svetambaras give  different names from those given by Digambaras.

Lord Adinath (Bh.Rushabhadev)

Time has no beginning or end. It is not possible to measure the length of the past or the future. They are without beginning and the end. The time is thus infinite and continues forever. The conditions that prevail from time to time do not however remain the same; nor do they continue to stay static. They are periods of ups and downs, of rise and fall, of progress and decline. After every rise there is a fall and a fall is again followed by a rise. According to the Jain tradition a period of rise, known as Utsarpini or the ascending order is marked with all-round improvements like increase in age, size, prosperity etc. On the other hand, a period of fall, known as Avasarpini or the descending order is marked with all-round deterioration and decline like decrease in age, size, etc. These two periods together constitute one time cycle.Each of the Utsarpini and the Avasarpini is divided into six eras called Äräs meaning the spokes of a wheel. The present one is considered the period of Avasarpini and we happen to live in its fifth Ärä. It is also known as Kali-Yug.Up to the end of the third Ärä of the current Avasarpini, the people were leading more or less natural, and simple life. The population was low and the nature was bountiful. The nature provided all the necessities of human beings who had not to undertake much effort for obtaining the necessities of life. Trees were their shelter and provided enough leaves and barks for covering their bodies. With the help of the boughs, they could also erect huts for getting protection from rain and extreme weather. When they felt hungry, they could pick up their food from the trees, bushes etc. and there were ponds and enough flowing water for cleaning their bodies and quenching their thirst. As such, there was no struggle for existence or rivalry for survival and the people used to spend their lives in peace.Jain tradition believes that till then women invariably gave birth to twins, a boy and a girl. As kids, they used to grow together and when they attained maturity, they behaved as husband and wife. The people lived in tribes and had a leader who was known as Kulkar. Nabhiraya was such a Kulkar at the end of the third Ärä. He could peacefully manage the community of that time. His wife Marudevi in due course gave birth to a twin who were named as Rushabha and Sumangalä, who is also known as Nanda by some people.Conditions started changing after Rushabha was born. There was increase in population and nature no longer remained the bountiful that it used to be. This gave rise to a sort of struggle for acquisition and accumulation of the necessities of life. Sense of jealously, envy, etc. also arose in its wake. Nabhiraya as the leader of the community tried to restrain the struggle to the utmost possible extent. In due course however, as Rushabha grew to be a bold, intelligent, enthusiastic, young man, Nabhiraya entrusted the management to him.Rushabha was visionary, thinker and inventor. He visualized that the struggle for survival would not rest, unless some system of producing the necessities of life is resorted to. He realized that people could make effort for gaining their requirements from nature instead of relying exclusively on natural bounties. The genius that he was, he evolved the art of cultivation and taught the people how to grow food and fiber. Thus he ushered in what we call the age of material civilization.He explained to the people how to make life comfortable. He taught how to cook the food, how to make wearable out of fiber, how to rear the useful animals like cows, horses, etc. and also how to construct houses in place of the huts. Thus, came into existence the first city, Vinita that became his capital. The same city was later known as Ayodhyä. He also evolved and developed different arts and crafts whereby a variety of articles could be made out of wood, metal, stone, etc. Thereby, people started leading variegated life.His father started the marriage system when Rushabha was married not only to Sumangalä but also to another girl named Sunandä who had lost her birth partner in an accident. Rushabha sanctified the system of marriage and institutionalized the family life. Thus a social order was evolved and Rushabha as the first acknowledged ruler of the human society came to be known as King Rushabhdev. He ruled for a very long time and laid down equitable rules and regulations for ensuring peace and safety within his realm. People were spontaneously affectionate to him, because he had provided to them the peace and happiness that their forefathers could not dream of.

Rushabhdev had a large family. He had 100 sons of whom the eldest two, Bharat and Bähubali are well known and had two daughters named Brähmi and Sundari. To all of them he imparted training in different arts and crafts. Bharat turned out of be a brave warrior and a capable ruler. India got its name 'Bhäratvarsha' from his name. Bähubali, true to his name (Bähu means the hand and Bali means mighty), was known for the exceptional strength of his hands. Brähmi was very learned girl. She evolved the art of writing and developed the Brähmi script in which most of scriptures are written. Her sister Sundari cultivated exceptional talent in mathematics.There was still one more mission to be fulfilled by Rushabhdev. Once while he was watching a dance, the life of one dancer suddenly came to an end. Rushabhdev got much perturbed on witnessing it. He started pondering over the incident and realized that every phenomenon and every situation in the universe undergoes change and that no situation stays forever. He developed detachment for everything that is impermanent and ephemeral and he decided to devote his life in search of lasting happiness. For this purpose, he made Bharat the king of Vinita and entrusted Taxshilä to Bähubali. To the remaining 98 sons he distributed other parts of his vast kingdom. Then he renounced every thing else and became a monk without possession in the search of ultimate truth. 4000 of his associated and followers also joined him in renunciation.As a monk, Rushabhdev wanted to stay an anchorite and therefore moved from place to place. Moreover, he stayed in continuous meditation and did not even care to take food. His followers could not fast like him. They could also not get any guidance about the right behavior for the monks, because Rushabhdev remained deeply immersed in meditation all the time. They thus got confused and started behaving according to their instincts. After a few months Rushabhdev could see their miserable condition. He therefore thought to demonstrate them the way a monk is supposed to live. As such, he started going for alms in search of food. The people however did not know what type of food to offer to the monks. Rushabhdev therefore could not get the food that he could accept and had to continue fasting.Months passed that way. After undergoing fasts for thirteen months and 9 days, while Rushabhdev was in Hastinäpur, he went to the sugarcane farm of his grandson Shreyans. It was the day of Akshaya Tritiya, the third day of the bright half of the month of Vaisakha, usually occurs in the month of May. Shreyans offered the sugarcane juice that was acceptable to the Grand Father. Thus he terminated the long fast with that juice. In commemoration of that ordeal of fast, people try to observe similar austerity. As it is not possible to fast that long, they fast on alternate day during the period of that austerity and at the end of it, they terminate it with the sugarcane juice on the Akshaya Tritiya day.After years of rigorous austerities and search for truth, while Rushabhdev was meditating under a banyan tree on the 11th day of the dark half of Falgun (that usually occurs in March), he realized the way of gaining lasting happiness. This is known as the ultimate enlightenment and the attainment of Omniscience or Kevaljnän. Then for guiding the people towards the right path, he set up the fourfold religious order comprising monks, nuns, householder males and householder females. Rushabhsen, the son of Bharat (Some people considered him as a son of Rushabhdev) became the head of the monks and Brähmi and Sundari headed the order of nuns. As establisher of that religious order which is known as Tirth, he is considered as the first Tirthankar of the current Avasarpini. Being thus the first Lord, he is also known as Adinath (Adi means the first or beginning and Näth means the Lord). He lived long enough thereafter to teach the truth about the everlasting happiness.

ADVENT OF BHAGAVAN MAHAVIRA

By Ganadhipati TulsiTHE TRADITION OF SRAMANAS : All substances undergo transformation. The transformation are temporal but the substance are eternal. Looked at from the point of substance, the temporal flame of the candle is eternal. Looked at from the point of view of transformation, the eternal space is temporal. The world can be explained in terms of both change and permanence. Names and forms continuously change. People often ask : is the Jaina religion eternal ? If they were to ask whether dharma (religion) is eternal, the reply would be : yes it is. Dharma is the nature of things. It had no beginning and it will  have no end. But the terms dharma and Jaina are not eternal. They came into vouge some time and might disappear in the course of time. No name can claim eternity. The word Jaina is not very old, but the tradition it stands for is indeed ancient. The Jaina dharma is the successor of the older sramana dharma. The Sramana tradition in Indian religion and philosophy has a hoary past. It was devoted and enriched by the arhats. Rsabha was the first arhat. As a king, he was the pioneer in the fields of agriculture, trade and commerce, and drafts. He developed these for the good of his people. He was the first to set up a social organization and an administrative machinery for it. He become an ascetic in pursuit of spiritual attainments and was canonized as a Arhat. Then he began to preach his religion. This event belongs to that period of  pre-history when human civilization was in its infancy. Primitive people were being settled in villages in organized communities. Arhat Rsabha lit into every heart the fire which burnt in himself. The tradition of the arhats was born and it flowed unfettered till the time  of Parsva who was a historical figure.  The earlier earlier arhats are considered to be prehistoric.BHAGAVAN PARSVA : Bhagavan Parsva vitalized collective spiritual discipline. He opposed the practice of self-mortification based on ignorance and involving ahimsa (violence). He give it a spiritual orientation. Because of his determined opposition to sheer self-mortification, he had to face serious difficulties. But one who treads the path of friendliness and non-violence must oppose ahimsa and face the consequences, however painful they may be.Bhagavan Parsva succeeded in his mission. The sramanas started wielding considerable influence in his time. It was, in fact, the influence of ahimsa. Bhagavan Parsava, therefore, become very popular and the followers of both-the Sramana and Brahmana traditions came to knowledge his greatness. Bhagavan Mahavira used the epithet purusadaniya for  parsva which  means 'worshipped by the people' or  'leader or the people'. The parents of Bhagwan Mahavira and his maternal uncle Cetaka, the head of the Licchavi Republic of Vaisali, were the followers of Bhagavan Parsva Who had strengthened and popularised the  philosophy of spiritualism and self-realization as against materialism  nature workship. This was  a great achievement. The achievement of  Bhagavan Parsva were inherited by Bhagavan Mahavira and Bhagavan Buddha and several other tirthankaras of the sramana system.SOCIAL AND RELIGIOUS CONDITIONS : Change  is the immutable and universal law of nature. The rise and fall of men and the strength and  weakness of  movement are determined by this law. The movement of ahimsa and self-discipline which Bhagavan Parsva had launched began to  lose its momentum within a couple of centuries of his nirvana. When Bhagavan Mahavira started his career,  he found social values in the melting pot. Society was governed by brute force. Kings had become deified. Their subjects were forced to knowledge their sovereignty and to bear the yoke of tyranny as a matter of duty. The royal priests had whipped up such a psychosis of respect for the kings that their edicts came to be treated  as divine decrees. To oppose them was to invite vengeance.Wealth had begun to be worshipped. Society become divided into the rich and the poor. Human being were purchased and converted into slaves and treated as cattle or beasts of burden. The masters were entitled to punish them in any way they liked. Royal power and the power of wealth forced a division between men and men. The principle of human equality and unity became eclipsed. Casterism began to encourage social discrimination. The sudras were considered low and  the untouchables lower still. Human intelligence came to be discredited and a man's worth was measured according to the status of his caste, Power and wealth. This resulted in a sense of superiority in the wealthy and that of inferiority in the poor. The popular faith in the distorted doctrine of karma contributed its share  in developing such a situation. The wretched were supposed to have been born  with the evil effect of their misdeeds

in the past life which they must pay for with suffering in this  life. They were expected to bear their present miseries with patience.There was very little education and it was limited to the rich few. The common man lived by physical labour only. He was not at all awakened to raise voice against injustice.There  were two main traditions of religion-the Sramana and the vedic. The sramanas were organized into several samghas or monastic orders and the most highly enlightened leaders of these organizations were known as tirthankaras.  There were several sects of the  Vedic tradition also. The Rsis of the Vedic Traditions were theists, While the sages of the Upanisads professed the philosophy of the Brahman. Some of the sramana Acharyas were also theists. But most of them professed the philosophy of the nirvana and Atman (liberation and the self).All the religious teachers were seriously engaged in resolving the profound mysteries of the universe. While some of them tried to comprehend Truth through meditation and ascetic practices, others attempted to do so through worship and spells. Those who worshipped sakti (cosmic power) and practised charms looked  all the violence committed for the propitiation of the gods as proper and legitimate and performed animal sacrifice. Rituals (yajnas) were performed to secure heaven. It was believe that the ritual of bathing in water lead to self-purification. On the basis of the doctrine that the mortification of the body lead to liberation, many an ascetic performed penances by heating their bodies with the aggregate of five fires burnt around their bodies under the scorching heat of the sun. Some of the ascetics went to the extent of lying down on the sharp edges of iron nails.It was predominantly religious age. The kings and their subjects believed in the life of the spirit. The status of religion was higher then that of the state. But there were also those who repudiated religion, through they were in a negligible minority. However, they did not command respect in the society. That is why religion and those who practised it came to acquire considerable prestige. The number of ascetics in all the sect was fairly large. thousands of monks were seen wandering in groups from village to village. They belonged to diverse sect and sub-sects, and the met and engaged each other in metaphysical discussions to understand each other's view-point.The votaries of sakti did not look upon the subduing of passions as indispensable. It was the spiritual alone who considered it sine qua non. They, therefore, maintained that one passions of attachment and aversion.Attachment to material comforts and sensuous pleasures is one of the instincts of man. It leads men to clash of interests. But when conflicts reach their climax, people are as by necessity driven to seek for spiritual solutions. This  situation is a prelude to the advent of a great spiritual leader who would lift society  to a higher stage of spiritual development. When the psychological background for a change has been prepared, society takes a leap.THE VAJJI REPUBLIC : Twenty five hundred years ago, the vast Indian sub-continent was divided into a number of tiny kingdoms. Although geographical expanse of the country at that time was larger then what it is today, there was nobody competent enough to bind these states into a single political unit. There was no Cakravarti (emperor) nor a central political leadership as we understand it today.There were two systems of government in the Eastern region. The states of Anga, Magadha, Vadeha etc. on the other hand were  monarchies. These  of kasi, kausala, Videha etc. on the other hand were republics. Two of these republic were quit well-known, the Republics of the Vajji or Licchavis and that of the Mallas. Republics were later developments of monarchies and the precursors of democracies. The Licchavis founded their Republic with a view to consolidation their political power. The credit for its foundation goes to Cetaka, who was a wise and valorous king of Videha. He was also the President of the whole Republic. This Republic was the union of eighteen political units, nine of which belonged to the Licchavis and the remaining nine to the Mallas. The king of each Union comprising the Vajji Repunblic were called Gananayakas. The council of the Gananayakas was called Gana Sabha or Republican Council. It made the constitution and the laws. The individual units were governed in accordance with the constitution of the gana or the Union. The Republic was rich and well-developed in the fields of politics, Economics, Society and Religion. The monarchists were highly jealous of this powerful Republic. They were bent upon destroying it. But they were helpless in the face of the powerful vajjian army.Videha with its capital at Vaisali was the biggest unit. Vaisali was divided into three Zones. The first zone consisted of seven thousand residential houses with golden domes. The middle of the town consisted of fourteen thousand houses with silver domes. The third zone consisted of twentyone thousand houses with copper domes. These zones were inhabited by the high, middle and lower classes respectively. Vaisali was not only the capital of entire Vajji Republic. It was enclosed within four city walls, each at a distance of two miles from the others. It had several ramparts and entrance-gates. The Republic was a confederation of six clans viz. the Ugras, the Bhojas, the Rajanyas, the Iksvakus (the Licchavis), the Jnatas and the Kauravas.The Malla Republic was divided into two units, one in the north-west with its capital at Kusinara and the order in the south east with Pava as its capital. It extended as far in the south east with Pava as its capital. It extended as far in the east in the river Gandaka. In the west it extended upto Gorakhapur. In the north and the south it extended up to Nepal and the river Ganges respectively. Although it was an autonomous political unit, its Gananayakas were the members of the powerful Vajji Republic. Its representative in the Repulican Council were entited to vote. The centre of the Vajji Republic lay in Videha in the Ganges which divided the Vajji from Magadha.

Bhagwan Mahavir - Thirty Years of Family LifeBY : GANADHIPATI TULSI

Cetaka's father was called Keka, his mother Yasomati and his wife Prtha.The people of the Vajji Republic enjoyed religious freedom. Cetaka was the flower of the arhat religion as taught by Bhagavan Parsva. Some of leaders of the clans also followed his religion. A few were adherents of the Vedic religion also. Those religious diversities did not at all interfere with the political administration of the Republic.SIDDARTHA AND TRISALAThere was a settlement known as Kundapura near Vaisali. Its southern part was inhabited by Brahmans. It was therefore, called Brahmana Kundapura. The northern part was inhabited by the Ksatriyas and was, therefore, called Ksatriya Kundapura. The ruler of Ksatriya Kundapura was Siddhartha. The religious of Parsva had a very large following in Videha. Both Rsabhadatta and Siddhartha were followers of this religion.Ancient Indian religion had two independent traditions the Sarmana and the Brahmana traditions. The Ugras, the Bhojas, the Rajanyas, the Ksatriyas, the Jnatas, the Kauravas and the Dravidas were the following of the Sramana religion. On account of a long coexistence the two traditions began to mingle together. Some of the ksatriyas adopted the Vedic customers and some of the Brahmanas adopted the Vedic customers and some of the Brahmanas adopted the Sramana customs.The twenty-four Tirthankaras of the Jainas were all Ksatriyas. The Ksatriyas were mostly adherents of the Jaina religion. This, however, does not imply any caste basis of the religion.Although religion was a personal affair, yet it influenced the society also. Religion was an important consideration in matters of marriage like physique, wealth and beauty. Normally girls were given in marriage to coreligionists only Maharaja Keka's daughter Trisala was married to Siddhartha. This fact strengthened the religious between Vaisali and Ksatriya Kundapura.AWAITING THE DAWNThere is a word Samona in the Prakrit language. Its Sanskrit from sramana has three meanings :1. One who exerts himself or has diligence (Srama).2. One who is calm and maintains equanimity (Sama).3. One who treats every one equally (Sama).The Sramana culture is grounded in these three main principles namely, exertion, equality. It has been engaged in the practice and dissemination of these principle from the beginning of civilization. Bhagavan Rsabha was the pibneer of this culture. Bhagavan Parsva was the twenty-third Tirthankara in the tradition. He was the prince of Varanasi and was born in 877 B.C. and initiated in 847 B.C.It was mainly due to Bhagavan Parsva that ahimsa came to occupy the character of a collective spiritual discipline and underwent a qualities change. Before Bhagavan Parsva, ahimsa was regarded as a personal discipline only. Bhagavan Parsva's efforts transformed it into a social forces.Ahimsa is the modern version of the old concept of Sramana. It include the three meanings of the term Sramana. One who does not earn his living by his own exertion cannot be a follower of ahimsa, nor can one who does not value peace in life. Similarly, one who does not practice equality cannot practice non-violence.Bhagavan Parsva gave a momentum to the movement of ahimsa as a result of which the people of Sindhu, Sauvira, Anga, Kuru, Pancala, Kasi and Causal came under its influence.The soothing message of ahimsa came as a great relief to the victims of widespread violence in the same way in which the first showers of the summer rain are welcome to those sweating in the heat of the summer sun. The movement which had once grown weak was now made powerful again by Bhagavan Parsva. His campaign to established ahimsa as a social ideal made him very popular. This made him rise above the limitation of the old Sramana tradition. He became a cosmopolitan figure. He attained nirvana in 777 B.C.The rising sun floods the whole with light, but when its sets, everything is again plunged into darkness. This drama is enacted very day. Lord Parsva appeared on the state of history like the rising sun and enlivened the world with the light of ahimsa but soon after his nirvana the movement of ahimsa began to grow thin. His followers become inactive. Let us keep in mind the elementary truth that every particle of the world shines by the light of the sun and that as soon as the sun set, the particles grow dark. That has been the fate of the history of mankind also. The appearance of great man of the scene opens a new chapter in history, but soon after his death, historical progress slows down and ultimately comes to a stand-still. Those who illumine the world with their own light are very few indeed and the world seldom shine by its own light. Hardly two hundred years has gone by after the ni9rvana of Bhagavan parsva when the steady onward movement of ahimsa lost its force. The dark forces of inaction, disquiet and inequality engulfed the people so much so that they began to await eagerly a new dawn to appear.THE SUNRISEThe spring came and began to make its presence felt everywhere. Clad in the happy and colorful garments of new-born leaves the forest trees began to stir with life. The fragrance-laden flowers filled the atmosphere with their sweet smell and the sparing breeze carried it to distant scorners. The sun rose on the morning of the thirteenth day of bright half of the lunar month of caitra in this atmosphere. Trisala gave birth to a son. It was a wonderful moment. The mother, father and Kinsmen of the Child as well as Nature herself began to beam to beam with joy. There was cheerfulness everywhere.The birth of the child is not an accident. It is a definite link in the endless chain of destiny. It is true that new-born child comes all alone and barehanded in the world, but it is also equally true that its subtle body and mind contains infinite potentialities. It was this child who came to known by the epithet Mahavarta (i.e. a great hero) thirty years later. Nobody can aspire to become a Mehavirta overnight. It takes ages to build a personality of Courage and valour, and it had happened so in the case of Bhagavan Mahavira.

There is a old story. King prajapati of portanpur had two sons, Acala and Triprstha. One day a dance performance had been arranged in the court. The king, the princes and the courtiers watched the absorbing art of the dancers with great interest. Suddenly a visitor entered the court and disturbing the performance went straight to the king. The king suspended the performance, Stood up to receive the visitor and began to listen to him.Prince Triprstha felt offended. He enquired of his adviser inquisitively who the visitor was and how how he was being given was the envoy of King Asvagriva, the Prativassudeva (monarch of half of the world), who was the overlord of king Prajapati. The prince was put to silence. When the envoy was about to return, the prince accosted him and said, "Mind you, don't disturb such functions in the future. This time I pardon you." The envoy pocketed the insult for the time being. But when the presented himself to his sovereignj to report on his mission, he complained against how he had been insulted by the prince. Asvagriva was enraged and dispatched another envoy to potanpur to order Prajapati to guard the rice fields. This put Prajapati in a dilemma. He told the prince that the envoy had avenged himself for the insult meted out to him by the prince and as a result of which he had been ordered to guard the rice field out of turn. The prince asked his father not to worry and promised to meet the situation himself. He requested his father to depute him the rice field.Both the princes arrived at the rice field with a few soldiers. The officer0in-charge of the fields told them that a lion was at large stalking the valley and entered them to protect the farmers. Thinking it to be a long drawn out affair, prime Triprstha decided to locate the lion immediately. Helped by the local people he arrived at the lion's den. A beat by the soldiers forced the lion out. Prince Triprstha was a dare-devil and preferred to meet the lion bare handed. He jumped down from his chariot and threw away his weapons. The frantic lion rushed at Triprstha. The Prince caught the jaws of the lion with both his hands and tore the beast into like a worn out piece of cloth of the amazement of the onlookers. Then he called the officer of the forest and asked him to inform Asvagriva that the lion had been slain and that he was now returning home.This very Triprstha, after having gone through several cycle of births and rebirths, was born as the son of Siddhartha. His valour now found new fields of operation. It was now oriented towards spiritual achievements. Now it was not a valour inspired by violent dispositions. And yet it was not an accidental change. The new orientation was the logical outcome of the sadhana performed by the soul of Triprstha in the course of numerous previous births. Let us not forget that every event has a chain of cause behind it.THE DREAMS OF THE MOTHERQueen Trisala had already given birth to her first son called Nandivardhana. The soul of Triprstha was born to her as the second son. She felt an unprecedented joy on the night of her conceiving the child. She saw a series of significant dreams in a half-walking state. She work Siddhartha up and told him that she felt something extraordinary. "I saw an elephant and a bull and several other things in my dream. I feel a very pleasant sensation. The whole atmosphere seems to be throbbing with light and Joy" she reported to her husband and added, "I expect some extra-ordinary event to happen."Siddhartha sensed the situation and remarked, " Darling, you have seen very auspicious dreams. You are a fortunate lady and will bring fortune to our family." Thus encouraged, the queen's joy knew no bounds. In a state of exhilaration she retired to her bed-chamber. She remembered the saying that one who has seen an auspicious dream should not again go to sleep after one has been awakened from the dream. She remained awake for the rest of the night.The rays of the sun had pierced the far ends of the earth. Everyone had applied himself to the days business. The king sat in the audience hall with the queen. He called upon the chief courtier to summon the sooth-sayers to his audience.The sooth-sayers presented themselves before the king. They were honourably received. The king began to consult them on the queen's dreams. They examined the contents of he dream and said, "The queen has seen very significant dreams. She will give birth to a son who be a Cakravarti (universal emperor)."The queen's face flushed with the forecast about her son becoming a Cakravarti. The King's face beamed with joy. Expectations are more thrilling then actual happenings.The picture of the Vaisali Republic changed into the picture of an Empire in the imagination of the king. The picture of Vast Empire was grand, but Siddhartha was stunned to imagine that the values and ideals which the ganademocracy had cherished and practiced will come to an end with the establishment of the expected Empire. These ideals were the ideals of the dignity and freedom of man. Siddhartha had been striving for the strengthening of these ideals in the life of the gana and had never been enamored of the idea of an Empire. The future seemed to cause him anxiety. It was horrible to imagine his own son destroying those ideals. He become sad and perplexed.The leader of the sooth-sayers gave his further reading : "Our prophesy needs an amendment after a careful study of the queen's dream." The king impatiently interfered and asked, "Is will certainly be a Cakravarti ?" The soothsayer replied, He will certainly be a Cakravarti, But he will preserve the ideals and values of the ganatantra of Vaisali. He will be a Dharma-cakravarti, the Emperor of the Kingdom of Religion, and will develop the ideals of ahimsa, freedom, relativism, co-existence and non-possessiveness. He will be a great exponent of these."Siddhartha's perplexity was over. He sighed a sign of relief and thanked the sooth-sayers. The queen was no less happy than the king. The worldly joy changed into a pious mood. Joy born of a sense of a worldly gains is not pure joy. It is alloyed with passion. Spiritual joy is perfectly pure. It can never be followed by sorrow. The king amply rewarded the sooth-sayers and applied himself to routine duties.THE RESOLUTION IN THE WOMBThere are thing in the world which we cannot easily believe in. We are accustomed to believe in those thing only which we have seen with our own eyes. It is common knowledge that the mind of a child grows with the growth of his sense-organs and the brain. Knowledge is not innate in the mind of a child. The reader will be surprised if he were told that the son of Trisala commanded extra-sensory perception

while he was still in the womb is not even capable of having sensory knowledge, not to a speak of supersensory knowledge. Miraculous events create all kinds of doubts.The child which Trisala had conceived had been born in his previous lives as an ascetic called Nandan. He had performed long tapas (penances). He would remain absorbed in meditation for a whole month without eating anything. At the end of the month he would take meals for a single day only and then again begin another month-long meditation. These tapes and mediation lasted for years and years together in a series. Service and mediation were blended together in the saint's life. Subtle powers had come to acquire perfect control over grass ones. By removing the effects of Karma enveloping his consciousness he had permanently developed the capacity for pratyaksa or direct perception, avadhi jnana which may be called as alairvoyance.Which it was still in the womb, the child, out of compassion for its mother, decide not to move and stir in the womb. Why should it cause pain to its mother or to anybody ales, it thought. Its soul had been soaked in compassion. Moved by these it stopped stirring in the mother's womb like a jogi lost in meditation. When Trisala didn't feel the fetus stirring in the womb, she disclosed her condition to her attendants. The king also came to know what was happing to the queen. He too became gloomy. The entire household shared the anxiety and sadness of the royal couple.The unborn child perceived what was happening in the external world. He saw sadness and anxiety pervading the whole atmosphere of the palace. He soon came to know the cause of the sudden change and reflected, "This world is really mysterious. That which is done for the good of mankind is regarded as a source if evil. I had stopped stirring out of the compassion for my mother. This has caused distress to everyone. The world is accustomed to gross things only beyond which it is incapable of imagining anything." It decided to stir again. When Trisala felt the stir in the womb, her face beamed with joy and the gloom changed into exaltation. The news reached the king also. Once again the Palace become gay and assumed a festive appearance.The child in the womb reflected upon the mental state and ambitions of its parents. Out of affection for them, it resolved not to become an ascetic after he had been born during the lifetime of his parents.THE WONDERFUL CHILDAfter all, Trisala was delivered of the child. The birth was celebrated with universal excitement and joy. The mother was the happiest woman on that day. The dreams she had dreams she had dreamt and the prophesies made by the sooth-sayers etc. began to float in her still more cheerful.Trisala had taken every care and practiced discipline for the safety and good of the child conceived. She took very meagre meals during her pregnancy. She avoided all kinds of rich and harmful food. She lived on a balanced diet. She tried to keep herself as cheerful as she could by avoiding sadness, anxiety, anger, hatred, jealousy, envy etc. She kept the entire atmosphere cheerful and sweet. She walked slowly, spoke in soft tones and never laughed aloud. She would not sit under the upon sky and would not make any kind of hurry. The best development of the child takes place in the womb of mother. The mother is to a very large extent responsible for the development. The mother who knows her responsibility will certainly give birth to a child which is beautiful, enlightened and valorous. An ignorant mother, on the other hand, gives birth to a child who is ugly, unintelligent and timid. Trisala fulfilled her responsibility successfully. There, she gave birth to a child fully beautiful and possessed of the best qualities.The child was born with divine characteristics. He commanded a wonderful form. His breath was sweet and fragrant, It made the whole atmosphere saturated with a sweet smell. It was a wonderful thing. It was an indication of the fact that the child would be the dharma-cakravarti. The child didnot emit any sweat or the dirt from its body. Sweat cleans the body of all kinds of dirty substances. But the child was inherently pure in every respect. There was nothing unhealthy in its body. The purity of the soul destroys all the ailments of the body. The flesh and blood of the child's body maintained a white color which is a sacred mystery and need not be explained in terms of the Laws of Physiology according to which the blood of a human being contains white as well as red corpuscles. Diseases develop and the body may die even if one these corpuscles is out o99f the required proportion. This child's body might have maintained a balance between the two kinds of corpuscles and still the color of its flesh and blood might have remained white like milk.Thousands of people came to have a look at the extraordinary child and become exhilarated by the sweet odour its body emitted.The child was born at a wonderful moment. The breeze was mild and pure. It blew soft. It was spring. The woods were articulate and the trees had become laden with new leaves. It was the thirteenth day of a bright half of the lunar month of Caitra. It was the time of midnight. The portents were auspicious. The planets stood high. Nature greeted the birth of the child with all her cheerfulness and grandeur. (See horoscope in the appendix)The darkness of the night disappeared and rays of the sun brightened every partical of the earth. Nature began to appear neat and clean. At this sacred hour, Siddhartha was informed by a slave girl  that the queen had been delivered of a son . The king's heart began to  throb with joy which knew  no bounds. He rewarded the slave girl with invaluable presents and accorded to her the status of a free citizen forever. This emancipation of the slave girl was a symbol of the charity the new-born prince was to practice in the future.The king called the Chief Minister and ordered him to celebrate the happy birth of the Prince in the most befitting manner. The king's mind was filled with great expectations and new aspirations. The capital was profusely decorated and prisoners were ordered to be released from the prison as is done on such occasions. The happy occasion was to be celebrated with all pomp and show and gaiety. The king expressed the wish that all commodities should be sold in the market at cheaper prices and that the poor should be fed free. The shopkeepers were to be compensated for the loss they would suffer. The Minister was miserly, but looking to the occasion he agreed with than king. The King's wish was announced day was spent by the people in joyous festivities. The celebrations lasted for seven days to the great comfort of the poor.

VARDHAMANAName and from are the basic constituents of the universe. The king's son had been born with a beautiful form. He had yet to be named. The king invited all his relatives to a grand feast. The question of giving a name to the child came up for consideration. It was customary for the parents to choose a name for their child. The king observed : " since Ever Trisala had conceived the child, our family has grown richer in every respect. Prosperity has been followed by increasing love among the members of family. Keeping in mind all this, like to name the child as Vardhuamana (literally meaning ever-prospering)." The queen agreed with the king and the child acquired the name Vardhamana.Vardhamana began to grow with time and along with him the prosperity of the family also began to increase. A growing child acquired new characteristics. In the case of the prince, tendencies he had acquired in the previous births began to grew to grow thin. The child never wept nor laughed. He always remained in a contented mood and a strange aura shone on his face. He was quite active like a growing child but never restive. Some times his serious face perplexed the nurses. The rise in the level of his consciousness had far surpassed the growth of his body. Those who looked at him in a cursory way felt him to be a problems. Even as a small child, he appeared to be unattached to everything. He did not seem to have any physical attraction towards food and play. His spiritual growth made all the things of the world appear to be devoid of any kind of attraction for him. This state of his being hinted towards his great future.FEARLESSNESS AND EXERTION OF SPIRITUAL VIGOURSuccess in life depends on two factors : wisdom and energy. Knowledge unattended by power is and power uncontrolled by wisdom is dangerous. A harmonious combination of the two makes a man fearless and strong Vardhamana possessed both in equal proportion. He was never touched by any kind of fear.Once his playmates persuaded him to play the Amalaki game with them. They played in the garden of the house. All the children ran towards the tree. Vardfhamana outran everyone else and climbed up the tree. When he was coming down, he saw a huge snake coiling around the trunk of the tree. The snake hissed at the sight of Virdhamana. Struck with fear the rest of the children ran away. Vardhamana, however, remained unruffled. He caught hold of the snake and disentangling it from the tree threw it away. He climbed down the his playmates applauded him. He climbed down the tree and his playmates applauded him. He had won the game.Vardhamana was hardly eight years old, but his fearlessness and strength came to be recognized even at that tender age. Being born in a family of the Ksatriya he began to exhibit the character of a Ksatriya. He was also born with the accumulated strength of sadhana he had performed in the course of his previous lives. The spiritual and physical growth impressed everyone.Knowledge is the part of the spiritual energy of man. One who is devoid of this cannot acquire knowledge and one who is devoid of knowledge cannot rightly exhibit spiritual energy. A proper synthesis of both leads to success. Vardhamana had both spiritual energy and knowledge in him. His relatives knew that the child was physically strong, but they did not know that he had also knowledge also. He was sent to school as usual at the age of eight. (There are some who say that he never went to school).Vardhamana was a very respectful child. He was very much devoted and his parents. As his extrasensory knowledge had already become well-devoted, he was conversant with what was being taught at school. Yet he joined school simply because he had been commanded to do so. The teacher welcomed him and joined his companions. It is said that Indra, the king of gods, disguised himself as a Brahmana and came to the school to the test Vardhamana. He came to Vardhamana and asked him several questions about letter and their combinations. The child's answers were grammatically so much of a higher standard that the Brahmana Indra suggested to the teacher that the child was master of subject taught in that kind of a school, and hence needed no more schooling.The teacher felt himself to be too small before Vardhamana. He asked the latter to remove his confusion in master of teaching. The child did so easily and promptly. Vardhamana was removed from the school and the king was told that he had done his schooling. Vardhamana's relatives now began to acknowledge the depth of his knowledge too. It is really more difficult to fathom person's internal depth then the external one.DETACHMENT AND MARRIAGETimes moves on. It is never at a stand-still. Vardhamana grew up and stood at the threshold of youth. He commanded a very healthy, beautiful and strong personality.It was time to think of the marriage of the young prince. The king and the queen considered the matter. Jitasatru, the King of Kalinga, sent an envoy to Siddhartha with the proposal of the marriage of his daughter with Vardhamana. They were slightly surprised at the proposal. They knew that their son was too much devoted to the self. He mostly live in the world of his own consciousness. The desire to see the line of accept the proposal of Jitasutru. The envoy returned carrying the message of the acceptance of the proposal for the marriage.When his father informed Vardhaman of the acceptance of the proposal of the latter's marriage, the prince found himself in a strange situation. He had been absorbed in the spiritual reality, trying to feel his oneness with it. His life in the family did not at all disturb his spiritual preoccupations. Marriage implies duality. One has to enter into worldly relations with another being. The husband's consciousness will have to be diverted to the external world. Vardhaman was unwilling.UNATTACHMENTThe prince lived in the royal palace surrounded by relatives, servants and all kinds of prosperity but his mind was turned inward into the depths of the self. His tendencies had become spiritualized. Man's ego remains shared by the attractions of the world when his spiritual consciousness is undeveloped. Once the spirit wakes up, sensuous pleasures do not attract him  any more and the world begins to appear to

be tasteless. Vardhamana's spirit  had  attained this  stature  and he lived in the world unattached like the lotus in the pond. Vardhamana had his own spiritual kingdom to rule and he seemed to live in a different world to the amazement of his parents and relatives. He  observed strict austerity in the  matter of food. This was resented by all. They failed to appreciate his  abstinence. Similarly they could not understand the attitude of compassion and equality which the  prince adopted towards everyone. People had expected him to develop an authoritarian attitude as a prince.People believe that  everyone should swim with the current. But there are some who would like to swim against the current. They like to toe an independent line. Such people become  a problem for their  relatives and friends. The parents of the  prince had become  enlightened and  sought new horizons. It was impossible for the  him to be  traditional in his attitude.MAHABHINISKRAMANA (THE GREAT RENUNCIATION)The wheel of Time revolves ceaselessly pro9ducing changes in the states of all things. Poised on this  wheel the child become young and the young man enters in the old age. The young prince arrived at the  age  of twenty-eight. Having grown old his parents passed away. The royal family was plunged into sorrow as a result of their death. The prince loved his parents, but their  death did not affect him at all. The spiritual heights he had attained made him averse to  pleasures and pains. He was not a sheer philosopher. He had a direct perception of Truth. He did not take death seriously. It was to him a normal happening in life.He ties of affection which bound him to his parents broke. His resolve to serve his parents during their life time had served its purpose.  There was arose in him in great desire to renounce the world. He apprised his elder brother of his  intention. Nandivardhana was shocked to hear of his  plans. His whole being trembled and the  began to weep. He had hardly recovered from the  shock of the  death of his parents when he  was called upon  to  face a new situation. He knew that relieved by the death of his  parents his brother  thought  it the right  time  to  renounce the world. His mind had already been seized of a  spiritual fervour. The death of the  near and dear ones produce a mood  of aversion to  the world. One who has a sipiritual  inclination is all the more prone  to the  desire for  renunciation. Nandivardhana felt that  his  younger brother had been seized of a strong inclination to renounce the world, but he felt nervous and was unwilling to part company with his  younger brother at this stage. He would not be able  to  stand two successive shocks.Prince Vardhamana did not like to cause any kind of inconvenience to anybody. His  mind was full of love and  compassion and this forced him to remain with his  family for another two years. He passed through a strange state of mind. He was neither a house-holder nor a recluse during these two years. He realized his self and remained in a state of  complete surrender of all worldly activities. He had  developed a feeling  of  complete equality with all living beings of the world. He saw life in raw water and  left using it. He acquired complete control  over his sense- organs. He had mastered the  process of meditation with a full control over his speech. Although he lived in the family, his  life was that of a recluse. He still had the  responsibility of his  family on him and could not be called a recluse even.A year passed. Now there was an interval of only a year between Vardhamana's present  way of life and the  one he intended to follow in the future. Though he led a worldly life, his mind remained occupied with the idea of renouncing  the world. He was no doubt surrounded by the grandeur of the royal family, but his conscience was busy planning a frier's career for himself. He did not like wealth accumulating in the hand of a few. Every morning he would give up  a  part of his  wealth and income,  and share them with thousands of needy persons. This continued for a full year. He had now and that of aparigraha (non-possession) was to begin.Two years want by. Nandivardhana's imposition  of the  time limit was over. The prince felt that now it was time for  him renounce the world. He had no hitch whatsoever. He, therefore, placed again his proposal to leave the family before brother Nandivardhana and uncle Suparsva. They agreed with him. The Great Exit took place at the muhutra called Vijaya, in the lunar month of Margastra in the season of Hemanta (autumn) (corresponding to the month of November).Prince Vardhaman had been fasting for the last two days. He had a peculiar way of fasting because he was realizing that his body was entirely different from soul. One who is not able to distinguish between the soul and the body attaches value to the body, but one who  has the right knowledge to distinguish between the two puts a  premium on the soul alone. For him living for the body is no life  at all. He lives in order to liberate the soul from the bondage of the  world. It is necessary to free oneself from the  limitations imposed by the body in order that the soul  might be liberated. Fasting is a part and parcel of his process of liberation. Fasting leads a man  into the  independent world of the  soul. The prince had  attained this  state and renounced the  world. Only those who have attained self-enlightenment can renounce the world.Vardhamana's renunciation was marked by rejoicings in the family. Young girls sang song of joy and sky resounded with the music of instruments. The bards recited auspicious hymns. There was a happy commotion everywhere. But Vardhamana sat engulfed in his own loneliness, forgetful of the noisy atmosphere.Seated in a palanquin the prince left home for the Jnatakhanda forest. Nandivardhana and Suparsva and a crowd of thousands of the people ascorted him to the forest. The prince alighted from the palanquin, Stood under  an Asoka trree, took off the householder's garments and become a nirgrantha (ascetic). The strain of music stopped and everyone  began to gaze at the prince. Nature seemed to be engulfed in  a strange  calmness. The prince plucked off the hair of his  head and stood looking towards the horizon between the east and the north. His face beamed with joy and a divine light shone  on his forehead. The whole atmosphere pulsated with joy and enthusiasm. Folding both his hands, the price said, "I bow to the  Perfect Being." As soon as he had dedicated himself to the  attainment of liberation, his egotism and attachment disappeared. He resolved whole-heartedly to follow the  principle of equanimity and not to do any action born of attachement or aversion. Attachment and aversion give birth to inequality and sin.

One who renounces passions becomes unfettered-a nirgrantha. A nirgrantha is one who is free from inhibition. Prince Vardhamana assumed the status of Sramana Vardhamana in the presence of the people of Ksatriya Kundapura. He no more belonged  the kingdom he had left behind. He had now entered into an empire where there were no rules and the  ruled. He left behind the ties of his family and entered into a new family where there was no distinction  between "mine" and "thine". Thousands of people shed tears to him  feeling sad at the solemn parting. It is a strange custom of the world  to treat one as our own till he lives with  us and to  treat him as a stranger as soon as he had estranged himself from us. Sramana Vardhamana now appeared to be such a  stranger to the  ksatriya Kundapura. Vardhamana remarked :-"Now I am a Sramana. I have risen above the limitations  of the state and the nation. You the are citizens of a state living within its boundaries.  No boundaries surround me. I am a wandering ascetic. How far will you be able to accompany me ?" He then took leave of the follwors and went ahead alone. The last stage of the individual's development is a state of loneliness. Sramana Vardhamana appeared to be an example of this. He transcended the limitation of time and space, completely cut off from  his people. People  watched him disappear in the distance and returned home. Nandivardhana took charge of the  affairs of the state and Sramana Vardhamana installed himself  as the emperor of the Kingdom of the spirit. Nanddivardhana's duties were of the a gross and simple nature; those of Sramana Vardhamana were subtile and complex. But he was bent on changing the complex into the simple.

--------------------------------------FROM : "BHAGAVAN MAHAVIRA"

THE SHWETAMBARASThe Shvetambaras, as a distinctly separate church developed only after the Valabhi Council. The Council was held in the year 980 (or 993) after the death of Mahavira (about the middle of the 5th century A.D) for the purpose of collecting the sacred texts and for reducing them to writing. It was presided over by Devarddhi Kshamasramana. An

important work of this period was the completion of the Kalpasutra of Bhadrabahu. The whole of the Kalpasutra cannot be ascribed to Bhadrabahu who has died 170 years after Mahavira. The Kalpasutra has three sections. The first section contains the Jinacaritra, "the biographies of the Jainas". The main portion in this section is the biography of Mahavira. The Second section of the Kalpasutra consists of the Theravali, i.e. the list of the pontiffs, and also the name of the schools (gana), their branches (shaka) and names of the heads of the school. This list contains names of the pontiffs up to Devarddhi nearly 30 generations after Bhadrabahu himself. Thus the list could not have been compiled by Bhadrabahu himself. The third section of the Kalpasutra contains the Samacari, or Rules for the ascetics, namely, the rules for the rainy season of the (pajjusan). It has been conjectured that this, the oldest section of the Kalpasutra was the work of Bhadrabahu. Indeed the complete title of the Kalpasutra is Pajjosanakappa, through this name fits only the third section. The other two sections according to the tradition, were added later by Devarddhi.So far as an ordinary Shvetambara layman is concerned the Kalpasutra is his most important sacred text. It is revereed almost in the same manner by as the Bhagavad-Gita is revered by an ordinary Hindu. The kalpasutra in the present form is also the first text of the Shetambara Church, not accepted by the Digambaras.In regard to the earlier literature of the Jainas, i.e. the sayings of Mahavira and the principal ganadharas, the Valabhi Council reduced to writing whatever the Council thought had been authentically handed down. These are the canonical books of the Shvetambaras. They are called the Angas Upangas, etc. and number 45 in all. The Digambaras do not accept them as authentic and canonical, but do not reject them completely either.During the nearly 10 centuries that passed between the death of Mahavira and the Vallbabhi council, many scholars had written commentaries on these Angas, Upangas, etc.These commentaries are called Nijjutis or Niryuktis. All these commentaries would be necessarily be considered Shvetambara Literature. Similar would be the position of all the other Jaina literature. Similar would be the position of all the other Jaina literature considered not acceptable by the Digambaras. One such example would be the commentary by Umaswati or Umaswami on his own Tavarthadhigama-sutra. While the text of this work is acceptable to both the sects the commentator by the author himself is rejected by the Digambaras. Yet another method of identifying a Shvetambara work is by the name itself. This method is applicable to mythologies only. While the Shvetambaras call the mythologies caryias or caritas the Digambara term for a mythology is purana. Thus the Rama epic Pauma-cariya by Vimala Suri may be called Shvetambara work. This was composed 530 years after Mahavira's death i.e. in or about A.D. 4. (However, except for occasional differences the tales described in both sets of the epics are essentially the same. In other words, but for the name it would be difficult to assign the epics to any one sect).The Shvetambara monks composed a large number of commentaries between the 6th and 9th centuries. These later commentaries were called churnis. One churni on the Nandi-sutra called Nandichurni mentions that a council had been held in Mathura also. This churni was completed in Saka 598 i.e. 676 A.D. i.e. after the Vallabhi Council. The Mathura Council. The Mathura Council was presided over by Skandila. His name does not occur in the list of sthaviras of the kalpasutra, but Jacobi notes in his translation of the Kalpasutra, that he might be the same as Sandilya mentioned 33rd in the list of the sthaviras.It is not clear what the results of this Mathura Council were. Probably the Council did not come to any final decision.Another important churni of this century is that of the Avashyaka-sutra by Jinadasagani. This gives a long description of Mahavira's journeys during the 12 1/2 years that he wendered as an ascetic before attaining the kevalajanam. Jinadasagani must have obtained his facts from an earlier and reliable source, for his description of Mahavirs's travels is considered more or less authentic.One important thing that happened during the fifth and sixth centuries i.e. during the Gupta period of Indian history was that the Jaina iconography was standardized. This iconography is more or less same for both Digambaras and Shvetambaras, except of course for the fact that the Digambara images of the tirthankaras do not have any clothes or ornaments. Two postures were standardized for these images : one standing, called the kayotasaras, and the other sitting in the yogasana pose. The thirthankaras in the northern India all had the srivasta mark on their chests. They were also given distinguishing signs called lanchhanas and in addition each thithankara was given  a pair of attendants called yaksha and yakshini whose images are carved on the two sides of the tirthankara.At the time of Mahavira, the yakshas as we have seen, were popular local divinities and there were yaksha temples in all the towns of Magadha. As the worships of yakshas diminished, they became in the case of the Jainas the attendants of the tirthankaras. They however served a useful purpose in Jaina worship. A tirthankara does not answer the prayer of a devotee, and therefore no worshipper when he performs a puja in a temple asks for any gift from him. But if an unistructed Shvetambara does ask a gift his prayer would be answered not by the thirthankara (who as a matter of fact does not even hear it), but by the yaksha in attendance of the tirthankara.A class of deities which became quite prominent during this period were the vidyadevis. In the begining there was perhaps only one vidyadevi, viz., Saravati, the Goddess of Learning. A Sarasvati image has been found even in the Kankali-tila remains in Mathura. This can be dated latest to the end of the 3rd century (the year inscribed on the image is 54). Later a new set of vidyadevis were added to the Jaina pantheon, and ultimately we have sixteen of them. Their names are Rohini, Parajnapti, Vajrashrinkhala, Vajrankusha, Apraticakra, Purushadatta, Kali, Mahakali, Gauri, Gandhari, Sarvastra-Mahajavala, Manavi, Vairotya, Achchhupta, Manasi and Mahamansi. All these sixteen can be seen depicted, for instance, in the famous Dilwara temple at Abu. None of these sixteen vidyadevis carried the usual attributes of the Goddess of Learning, viz. a book and a vina (lute). Also from their names it appears that they were similar to the Buddhists and Hindu Tantrik goddess. It will also be noticed that the period when the Jaina vidyadevis evolved was the period of the heyday of the Tantrik movement in India.From Haribhadra Suri to Hemachandra Suri onwards Haribhadrs Suri laid the foundation of Shvetambara intellectual movement which culminated with Hemachandar Suri in the 12th century. "It is said that before Haribhandra's time only one-eighth of the whole Shvetambara literature

available today existed and to the remaining seven-eights he was the greatest contributor and inspirer by example". Of these 88 have so far been discovered and of them 26 are definitely known to be his creation. " Haribhadra, a pupil of Hinabhadra (or Jinbhata) and Jinadatta, from the Vidyadhara kula lived in the 8th century, pro-bably between A.D. 705 and A.D. 775. He was born at Chitrakuta, the persent-day Chittorgarh, as the son of a Brahamana and was instructed in all branches of Brahmanical learning. Proud of his enormous erudition he declared that he would become the pupil of any man who could tell him a sentence the meaning of which he did not understand. This challenge was inscribed in a plate which he wore on his stomach; whilst another legend has it that he laid gold bands around his body to prevent his bursting owing to so much learning. One day he heard the Jaina nun Yakini reciting a verse, the meaning of which he did not understand. He asked her to explain the meaning which he did not understand. He asked her to explain the meaning to him, she referred to a teacher Jinabhatta, who promised to instruct him if he would enter the Jaina Order. So Haribhadra became a monk, and  henceforth called himself the 'spiritual son' (dharmputra) of the nun Yakini. He soon become so well-versed in the sacred writings of the Jainas, that he received the title of Suri (honorific epithet of learned Jaina monks) and his teacher appointed him as his successor. In all probability he soon wandered away from his birthplace Chitrakuta, for his life as a monk was spent for the most part in Rajasthan and Gujarat. Apart from being thoroughly well-versed in Brahmanism, he had considerable knowledge of Buddhism through his pupils and his nephews Hansa and Paramahansa, in order to be able to refute its doctrines thoroughly.Haribhadra wrote both in Sanskrit and Prakrit. Probably he was the first to write commentaries to the Canon in Snaskrit. While utilising the ancient Parkrit commentaries, he retained the narratives (kathankhas) in their original Prakrit form".Haribhadra started a tradition of learning among the Shevtambaras of Gujarat and the neighbouring areas, mainly Rajasthan. Udyotanasuri completed his kuvalayamala in A.D. 778 at Javalipura (jalor in south-west Rajasthan). About a century later, sometime between 862 and 872, Shilanka wrote his commentaries on the first two angas. He translated all the Prakrit sources he had used, including the narratives, into Sanskrit. He also wrote a work on the Jaina mythology in 869. This work is called dharmopadeshamala in Nagapura (Nagor in Rajasthan).Gujarat in the early 11th century was divided into a number of petty states. The Chaulukya king Durlabharaja 1002-1022 who admitted the Jaina pandita Jineshvara Suri in his court was the ruler of Anahilavada (near morden papan) and Kutch. He was succeeded by his son Bihma. By that time the Jianas has started occupying important administrative posts in this kingdom. Bhima's minister Vimala Shah built the famous Adinath temple at Abu in 1032. It is quite clear that Vimala Shah must have been an immensely rich person.The Jaina religion proved attractive to the mercantile community. This was perhaps because this rich class did not like to be placed in a inferior to the Brahamanas (quite often illiterate, at that), who were placed higher than the merchants in the orthodox Hindu hierarchy. Many sub-casts of the merchantile community such as the Osawal, the Porwals, the Shrimalis and the Shri-Shrimalis were almost entirely converted to Jainism.HemchandraHemchandra was born in 1089 in a place called Dhandhuka about 100 kms south-west of Ahmedabad. His father's name was Chachiga and mothers name was Pahini Devi. They were Vania by castes. The boy was named changadeva. The name Hemachandra was given to him much later, when he became a Suri). Hemachandra's father was most probably a Shaiva by religion but his mother was a Jain. The boy was unusually intelligent.Once when Hemcandra was still a child, one Devachandra a Jaina Acharya came to Dhandhuka on his way to pilgrimage. He saw a boy and was struck by his precocity. He thought of bringing him up as a Jain monk, for he surmised that when he grew up he would prove to be an asset to the community. So, accompained with the local Jaina  merchant he went to the house of chahiga but chahiga had gone away to some other place. He therefore, asked the mother to give him the boy so that he could be educated and brought up as a Jain monk. On the request of the acharya, and merchants the mother agreed to give away her son.Devachandra then took away the boy with him to some other town. Meanwhile chachiga returned home and when he found his son has been taken away he went in search for him. He found the boy in custody of Udayana who was the governor of Cambay, and Jaina by religion. Udayana again requested chahiga to allow Devachandra to keep the boy and also offered a considerable sum of money to him as compensation. It is said that chachiga was at last persuaded to leave the boy with Devachandra, but he refused to accept the money.Hemachandra does not mention his guru often in his writings. In fact there is only one instance known, in the tenth book of the Trishashtishalaka purusa-carita, where he definitely mentions his guru Devchandra. From this it has been surmised that his relations with his preceptor were perhaps not happy. In fact even the story of his life above is not accepted by everybody. There are some other versions of his life story also.The works of Hemachandra are said to number three crores (30 million). In other words, they were many. Some of his works might have disappeared. Of these that exists the following are noteworthy.1. Epic Hemachandra, like many other Jaina authors wrote the life of the 63 great persons of Jaina mythology. It is a huge work and is known as the Trishashishalaka - purusha - carita. This work has standardized and Shvetambara version of the Jaina mythology. He wrote an appendix known as the parishishtapavam gives the history of the Jaina Church for nearly 14 generations after Mahavira, and as stated earlier is one of the two histories that the Jainas have written of their Church after Mahavira.2. GrammarHemachandra's famous grammar Siddha hema - shabda - nushasana is said to have been written at the same instance of the ruler Jayasinha Siddharaja who wanted to make his capital as well known in the

learned circles as Dhara the capital of Bhoja. (Bhoja had also written a grammar, the Sarasvati - Kanthavarana).Hemachandra's grammar has eight chapters. The first seven chapters deal with the grammar of the Sanskrit language and the eight with that of the Prakrit language. This eighth chapter is the earliest work of the Western school of Prakrit grammarians, and as such may be considered a pioneering work. Hemchandra deals with practically all varieties of Prakrit, viz Maharashtri, Sauraseni, Magadhi, Ardha-Magadhi, Paishrachi, chulika Paishachi : and also with Apabhransa.In the first seven chapters which deal with the Sanskrit language, Hemchandra shows his acquaintance with nearly all the previous grammars of this language. His method is electic and it is found that he has made use of both the systems Panini as well as Katantra equally, his object being all the time to make grammar as easily understood by the reader as possible. It is altogether strange that Hemchandra's Sanskrit grammar never became popular outside Gujarata. 3. KavyaHemachandra wrote a long poetical work called kumarapalacarita. It is a life of Kumarapala who succeeded Jayasinha as the ruler of Gujarata. The work is also called Dvayashraya Kavya, for its is not only written in two languages, Sanskrit and Prakrit, but it also serves two purposes : besides describing the life of Kumarapala, it also illustrates the rules of Hemachandra's grammar.4. LexiconsHemachandra compiled four lexicons: Abhidhanchintamani - a lexicon in the same style as the Amarakosa: 2. Anekarthasangraha, a dictionary of homonyms: 3. Nighantu, a dictionary of medicinal plants: 4. and Deshinamamala, a dictionary of (native) words not derivable by the rules of Sanskrit or Prakrit grammars.Besides these, Hemachandra also wrote on Poetics Kavyanushasana, Prosody (Chandonushasana) Nyaya, (Pramanamimansa). Yogashastra, etc. He also composed some devotional songs.Jayasinha, ruler of Gujarata, did not have a son, and therefore, there was no direct heir to the throne of Gujarata. Until his last days, however he hankered for a son. For this purpose he had once gone to the temple Somanath on pilgrimage. Hemachandra had accompained him to this temple. Hemachandra and the Jaina ministers of Jayasinha wanted that in the absence of a son,  Kunarapala who was a descendant of Jayasinha's father's step-brother should succeed him. All the Jaina ministers and rich merchants were therefore secretly helping Kumarapala whim Jayasinha himself disliked. When on the death of Jayasinha (A.D. 1143) Kumarapala actually succeeded him he was deeply grateful of the jainas.Hemachandra became a life long friend and adviser of Kumarpala. All the Jaina historians of the period say that under his advice Kumarpala prohibited the killing of animals in his Kingdom, and became a Jaina himself. It is quite apparent that he loved Jainism : but as K.M, Munshi says, "Kumarpala never forswore his ancestral faith and all the epigraphical evidence describe him as a devotee of Shiva."However, the fact remains that in northern India there have been few kings as friendly to the Jainas as Kunarapala.Kumarapala died in 1173. Hemachandra has died six months before Kumarapla's death.The Jaina influence has, however remained strong in Gujarat all these centuries. The Jainas have produced not only many learned men, but they have also continued to built magnificent temples all over the state at such sites where the hand of the idol breakers would not easily reach.In Abu, Vimala Shaha, the minister of the Chaulukya ruler Bhima had built the famous temple of Rishavanatha in 1032. Exactly 200 years later, two brothers Vastupala and Tejpala, built the famous temple of Neminatha here in 1232. The old temple of Neminath at Girnar (3000 ft.) was  restored in 1278. The Shatrunjaya hill (about 2000 ft.) at Palitana was covered by innumerable Jaina temples throughout the ages. One of hem, the Chaumukh temple of Adinatha was built in 1618.The Shvetambaras of the neighbouring area of Rajasthan  also were great builders. The large and beautiful temple in Ranakpur near Sadri in the Pali district was built to the order on Dharanaka and is dedicated to Adhinatha. In Osia (jodhpur district) also they continued to built temples for many centuries. Osia is said to be the original home of the Osavala Shvetambara Jainas.5. PaintingA school of miniature paintings flourished among the Jainas of Gujarat form the 11th to the 16th century. It consisted mainly in the illumination of the manuscripts. In the earlier centuries these manuscripts were on plam leaf, and later on paper. (Later the art was taken up by non-Jainas also Krishnalila scenes became their favorite subjects. Near about the 16th century secular subjects, mainly love scenes, were also painted.)In the earlier period the background of the paintings were brick-red, but from the 15th century there was lavish use of blue and gold. The characteristics of the Jaina paintings are : angular faces in 3/4th profile, pointed nose, eyes protruding beyond the facial line and abundance of ornamentation.(The Gujarat painters in still later centuries became the fore-runners of the Rajput School of Paintings.)Hira Vijay SuriAmong the Jaina learned men of the 17th century the greatest was Hira Vijay Suri of Gujarat. In Ain 30 of his Ain-i-Akbari, Abul Fazl gives a list of 140 learned men of his time. Of these 140, he places 21 persons in the first class: " Such as understand the mysteries of both worlds". Nine of these 21 were non-muslims. They were 1. Madhu Sarsuti 2. Madhusudan 3. Narayan Ashram 4. Hariji Sur 5. Damudar Bhat 6. Ramtirth 7. Nar sing 8. Parmindar 9. Adit. Thus Hira Vijaya Suri was recognized as one of the 21 most learned people in the Mughal empire.

Akbar heard of him from some local Jainas of Fathepur Sikri and was anxious to meet him. He  sent orders to Sihabuddin Ahmad Khan, Governor of Gujarat that Hira Vijaya Suri should he sent to Fathepur Sikri as soon as possible and all possible help such as escorts and elephants and horses as conveyances should be provided to him.Hira Vijaya Suri was born in an Osavala family in Palanpur in Gujarat in 1527. His parents had died when he was still an infant and he was brought up by his two elder sisters. He became the disciple of Vijayadana Suri in 1540 at the age of 13, and a new name Hira Harsha was given to him. He was taken to Devagiri - a center of Sanskrit learning in those days for further education. He successively won the title of Pandita in 1550, Upadhyaya in 1552 and Suri in 1553. This last title he won at Sirohi. Hence forth he was known as Hira Vijaya Suri. In 1556 when his guru died the Shvetambara community of Gujarat selected him as their bhattaraka.There was a great rejoicing among the Jainas of Ahmedabad, when Emperor's order was received. Many other learned jaina sadhus decided to accompany the Suri to the capital. The Jaina rules for the ascetics provide that they should live only on that much cooked food which a householder would give him out of the cooked food ordinarily for his household. But there would not be that many Jaina household all along the way from Ahemadabad to Fatehpur Sikri to give alms to this large Group of Sadhus accompanying Hira Vijaya Suri. Some house holders therefore also travelled with this group. They would leave earlier than the sadhus in the morning, travel some distance and cook the daily food under a tree on the road side and wait for the party of Sadhus to arrive there.Naturally, Hira Vihaya as a strict ascetic did not avail of the elephants provided by the governor of Gujarat but travelled on foot all the way.Hira Vijaya Suri entered Fatehpur Sikri on Jeyestha Krishna 12, in A.D. 1582. "The weary traveller was received with all the pomp of imperial pageantry and was made over to the care of Abul Fazl until the sovereign found leisure to converse with him. After much talk upon the problem of religion and philosophy first with Abul Fazal and them with Akbar the Suri paid a visit to Agra. At the close of the rainy season he returned to Fatehpur Sikri, and persuaded the emperor to release prisoners and caged birds, and persuaded the emperor to release prisoners and caged birds and to prohibit killing of animals on certain days. In the following year (1583) those orders were extended and disobedience to them was made a capital offence. Akbar renounced his much-loved hunting and restricted the practice of fishing. The Suri who was granted title of Jagad-guru or World teacher returned in 1584 to Gujarat by way of Agra and Allahabad."One of the learned persons who had accompanied Hira Vijaya Suri to Fatepur Sikri remained at court. His name was Bhanu Chandra. It may be mentioned that Bhanu Chandra (as Bhan Chandra.) and another Jaina, Vijayasena Suri (as Bijai Sen Sur) are included in Abdul Fazal's list of "The Learned Men of the Time." Bhanu Chandra and Vijya Sena were learned in the Jaina Shvetambara texts, but did not have the width of vision which the learned men of the first class like Hira Vijaya Suri had.Abdul Fazal has quite a long and detailed chapter about the jaina religion in his Ain-i-Akbari. He might have received much of this knowledge form Bhanu Chandra. He might have received much of this knowledge from Bhanu Chandra. He wrote "The writer has met with no one who had personal knowledge of both orders and his account of the Digmabaras has been written as it were in the dark but having some acquaintance with the learned of the Shvetambara order, who are also known as the Sewra he has been able to supply a tolerably full notice.Learned Jainas had been working in the court of Delhi even before the Mughals also. One Thakkar Pheru was the assayer of treasury of Alauddin Khalji (1316) and later became mint master during the reign of Qutubudin Mubbarak (1320). He wrote two works, Ratan-pariksha and Dravya-pariksha. One Mhaendra suri wrote a treatise on astrolabes the Yantra Raja. The book was written by Mahendra Suri who was Chief Astronomer (Astrologer?) of Firuz" (Shah Tughluq, 1351-88).Both Thakkara Pheru and Mahendra Suri appear to have been Shvetambaras.Minor Divisions and Sub-divisions of the ShvetambarasFrom about a century prior to the advent of Hemchandra, we find evidence of Shvetambara sect being divided into various groups. These groups, called gachachhas were formed by a number of group leaders who were generally important monks. The process of forming these gachchhas continued from the 11th to the 13th century and ultimately it is said that altogether 84 gachachhas were thus formed. However it is likely that most of the gachcha did not survive their founders and perhaps got amalgamated with other gachchas. At the present time most of the Shvetambaras of gujarat and Rajasthan belong to one of the following three gachchhas; 1. Kharataragahchhas. 2. Rapagachchha. 3. Anchala gachchha. If any other gachchhas still survive they are not well known. An important point about these various gachchhas is that there is no recognizable doctrinal difference among them. What differentiates one gachchha from another is that each of them has its own temples, and also its own holy men. The gachchhas have not however, frozen into castes in the sense that are not necessarily endogamous. In fact it is difficult to specify what purpose this division serves. At one point no doubt a gachchha meant the group following a particular monk, which is no longer so.KharatataragachchhaThere is also no authentic history of the formation of these gachchhas, but there is one method by which we can determine the latest period by which the gachchhas had been formed. It is the general rule among the Jainas that they mention their gachachhas on a stone inscription when they donate a temple or other religious building. By the evidence of such inscription we know that he Kharathragachcha had been formed before A.D. 1090, for the first epigraph which mentions this gachachha is dated 1147 in the corresponding Samvat year.The legend about the formation of the gachchas vary. One legend has it that one Jinesvara Suri defeated the Chaityavasins. in a religious debate in the court of king Durlabharaja and Anahilavada in A.D. 1022 and won the title

of Kharatara form him. His disciples were called Kharataragachchhyas. Another legend says that this gachachhas was started by Jinadatta Suri in A.D. 1147. Yet another belief is that it was started by Jinavallabha Suri.Unlike the Digambaras who generally start the genealogy of their poniffs from either Bhadrabahu II or Kundakunda, the Shvetambaras start their genealogy from Mahavira himself. In one such genealogy belonging to the Brihat-Kharataragachchha it is mentioned that the Jaina sangha broke up into two after the 37th pointff, Udyotana. This Udyotana had two disciples : Vardhamana and Sarvadeva. The Kharataragachchha, and the Tapagachchha originated with these two disciples respectively. In any case nothing definite can be said to-day about the originators of the gachachhas. Kharataragachcha is the most popular gachchha nowadays in Gujarat, Kathiwad and Rajasthan. TapagachchhaThe legend about the origin of this gachachha is that one Jagachchandra Suri had been given the epithet Tapa in view if his severe penances by king Jaitrasinha of Mewar Samvat, 1285 (A.D. 1228). Hence the line of this gachcha are found all over India but are mainly concentrated in the Punjab and Haryana. They run a number of educational and religious institutions. The S.A Jain College, Ambala City, an old institution of Haryana, one of them.AnchalagachchhaThe earlier name of this gachcha was Vidhipaksha. The term means "to uphold the sacred rites." The monks of this group us a piece of cloth (anchala) in place of a full mukhapatti to cover their mouth at the time of pratikamana which gave them the name of Ancalagachcha. Vidhipaksha is said to have been formed in A.D. 1156 but the earliest inscription recording the name of this gachcha are found from the 15th century onwards from practically all over northern India.LonkagachchhaThis is the most important protestant movement among the Shvetambaras. Later movements of a similar nature, that is Bijamata, Sthanakvasi, and Teerapantha are all offshoots of Lonkagachcha. the originator of this first protestant movement was Lonka-Shaha, after whom the gachchha is named.Lonka Shaha lived in the middle of the 15th century. This century is important in the religious history of northern India. A fresh wing had started blowing at that time. Kabir, Nanak, etc., established their sects or religions whose main principle was devotion to an attributeless God, or what is known in Hindi as nirguna upasana. This atmosphere of anti-image- worship appears to have affected Jainism also.Lonka lived in Ahmedabad, but some people say that his original home was in Kathiawad. He was a government servant under the Muslim rulers of Gujarat. One day he saw some Muslim hunters killing birds with a trap called Chidda. he was so hurt when he saw this cruel act that he gave up his job under the Muslims, and started earning his living by copying Jaina religious manuscripts.Once when a Jaina layman gave him the Dashavaikalika Sutra for copying he took it home and started reading it. Much impressed by it, he got two copies made with the help of his widowed daughter and retained one copy for himself for further study. Thereafter he became a keen student of Jaina scriptures. He discovered to his amazement that though the worship of images was very popular among the Jainas of his time there was no mention of image-worship in scriptures.He then started preaching what according to him was the authentic jaina religion which did not ordain image worship. His manners were so charming that he easily attracted sizable audience. All this infuriated the established monks for Lonka after all was only a layman, and had no right to preach.At about the time a sangha arrived in Ahmedabad. The chief pligrim among them was on Sambhuji. His grad-daughter Mohabai was a child widow. Both Sambjuji and this girl were greatly attracted by the teachings of Lonka. Other lay members of this group also started listening to Lonka's preachings. This enraged the monks accompanying the sangha, however stayed on in Ahmedabad and became  the disciples of Lonka by formally accepting diksha from him. This happened on Jaishtha Sukla 5,V. 1531 or A.D. 1474. Some say that it happened in A.D. 1476.Lonka did not become a monk, but remained a lay preacher throughout his life; but a number of his disciples become Munis. Among them Muni Sarvji, Muni Bhanaji, Muni Munaji, Muni jagmalji become well known preachers in latter times. Lonka himself though a layman was called Muni Dayadharma by the people and sometimes the sect he had founded was called Dayagachha.Lonka was followed by his disciple Rupa Rishi whom he had ordained in Surat. The next hand of this group was Jiva Rishi, but by that subgroup had already started forming. One Bijia started the Bijiamata in 1513. The main Lonkagachcha was perhaps later called Sthanakavasi. It is also said that the Sthanakavasi is not clear. It might be due to the fact that Stanakavasi monk were resident at one place ( Sthanak ). Or again as practise their religious duties not in the temple but exclusively at some profane place (Sthanaka) i.e. in a upasraya. Another name of this group is Battisi (the 32-ists) for though they call themselves Shvetambaras, they repudiate 13 of the 45 Shvetambara texts, including the Mahanisiha, for their attitude towards the images, Sthanakavasis are also called Dhundhiya or Dhundhak, meaning the frtile "seekers" in the script.THE TERAPANTHISWhatever be its name, the original Lonkagachcha or stanakavasi survived nearly intact upto 1760. In that year was started the most important of the reform movements in the shvetambara community in the recent years. One Bhikhanji, an Osawal sadhu belonging to the Marwar area started the Terapanthi sect out of Sthanakavasis. Many legends are current about the origin of the name Terapanthi. The one that theTerapanthis themselves like is that this sect believes firmly in the observance of the 13 principal tenets of Jainism, viz., the 5 Mahavratas (vows), the 5 samitis (rule of conduct) and the 3 Guptis (control of mind, body, and speech).The Sthanalavasis who did not accept the Terapanthi reforms were known as va-is-tola.

Terapanthi is still a vigorous movement. One reason for its strength is the rule laid down by the founder Bhikhanji that there should be only acharya (leader) of the sect. This has reduced the chances of schisms. The present acharya Tulsiramji (b. 1914) is the ninth acharya of the sect.

Origin of OswalsBy Mr. C. M. Lodha

There are different opinions about the origin of Oswals .The popular ones are,Opinion of Jain Acharyas

According to ‘Upkesh Gachh Pattawali’ Acharya Sri Ratna Prabh Suri did his ‘Chathurmas’ in the Veer Sanwat year 70 at Upkeshpur Pattan and he addressed the king and his people and converted them into Jains. Changing religion is not a big thing but to make a community to follow non-violence from violence was a historical achievement. He preached that Yagya & Havana were all against the Jainism and made all of them mahajan.

Accordingly to Upkesh Gachh Pattawali, the Raja or King of Srimal Pattan had 2 sons – Utpaldev and Sripunj. One day Utpaldev teased Sripunj, so Sripunj got angry and said, “you are giving me orders as if you have won this kingdom by your own means and power”Utpaldev immediately realised this and he left the city with his friend Uhad and met Raja Sadhu of Dhelipur (Delhi). With his blessings he built a new city Upkeshpur. As the farming of sugar cane (Ganna) was done on that place, the name of the city was kept as Upkeshpur, which in a short time became famous as Upkeshpur Pattan. The city was about 12 yojans in length and 9 yojans in breadth. Many traders, scholars, Brahmins settled in this new city of Upkeshpur Pattan.Acharya Ratna Prabh Suri-The city of Raganpur in the state of Vidyadhar was ruled by Raja Mahendra Chud. The queen Mahadevi Laxmi gave birth to a son who was named ‘Ratna Chud Vidhyadhar’. Ratna Chud was a great scholar, very brilliant and had skills in many Vidhyas. One day when he was flying in his ‘Viman’ (plane), it stopped near Mount Abu. On inquiry it was found that Acharya Sri Swamprabh Suri was passing by. Ratna Chud got down from his plane and bowed to the Acharya. From the preaching’s of Acharya he became disciple of Acharya and took ‘Disksha’ in the year Veer Sanwat 52. After getting skilled in various philosophical, intellectual and spiritual rites he became Acharya.One day Acharya Sri Ratna Prabh Suri was touring near Abu, ‘Chakreshwari Devi’ came and asked Acharya if he could visit Upkeshpur Pattan then the Jain religion could be spread much faster. So the Acharya along with his 500 disciples reached Upkeshpur Pattan.In Upkeshpur Brahmins were very powerful. They had blessings from the king in doing Havan, yagya etc. So when Acharya came the brahmins did not allow the Acharya to enter the city. So the Acharya and disciples were forced to stay on Lunadri mountain. All saints were under the ritual of ‘Maas Shraman’ (Fasting for a month) so in the evening after evening prayer (Pratikraman) the Acharya ordered to return back in the morning.At night ‘Chamunda Devi’ came and bowed to Acharya and asked for forgiveness that she had forgotten the message of Chakreshwari Devi because she was busy in dancing. She requested the Acharya that she would create ‘maya’ so that the citizens will welcome Acharya and disciples. However in the morning Acharya announced to his disciples, that saints busy in Ghor Tapasya to stay and the rest to move else where. 465 saints left and 35 remained to continue the fasting and Tapasya.The daughter, Saubhagya Kumari of Raja Utpaldev  got married to Trilok Singh son of the minister Uhad. A snake bite Trilok singh at night when they both were sleeping. So he died. In the morning when the funeral procession was going Chamunda Devi appeared in saints form and told people why they were taking a living man for funeral and disappeared.Every body discussed and some people told that they had seen similar saints on Lunadri mountain. All went there with the procession, there the Devi again reappeared in saints dress and told that the sadhus have divine powers. If you sprinkle hot water poured on the Acharya toe on the prince body the prince would regain life. This was immediately done and as expected the prince was back to life.The whole city was overjoyed. The Acharya and his disciples were treated with full honour and respect and they entered the city. Crowd was cheering with Jai-Jaikar. Acharya stopped in front of the fort and said to remove luxurious things like carpets etc. than only they can enter. All decoration and luxuries were removed and than Acharya and his disciples entered in the palace. When the king offered jewels etc. to Acharya, he said, “Oh king, we have already left all material things long back and we remain busy in tapasya and prayers to the almighty, we have no pleasures even in seeing these things.“ Everyone was surprised.When the sermon was given then they found out how better the Jain Religion is. The greater happiness can be found by sacrifice and religious ceremonies. The wealth, prosperity and physical pleasures are worldly desires. They increase sorrow & unhappiness at the end. This road leads to hell. The road to heaven is in sacrifices, donations, Dhyan, meditation etc. Before the birth the child faces 9 months of acute hell. The pain at the time of labor cannot be explained. By the action of sacrifices and meditation all pleasures can be gained.In the year Veer Sanwat 70 the Acharya did his chaturmas (where Muni stay in a place for 4 months) The Acharya and his disciples broke the fast there and due to his continued preaching and sermons 1500 men and 3000 women became sadhu and Sadhvi and 140,000 people adopted Jainism.The foundation day of Oswals-According to Muni Sri Gyan Sunderji the foundation day of Oswals falls on the fourteenth day of Krishna Paksha in the month of Shravan. All Jain-Oswals celebrate this with sacrifice, prayers and meditation.The KULDEVI of Oswals-The KULDEVI of Oswals is “Maa Jagat Bhawani Sachhiyay Mata”.There was a big temple of Chamunda Mata in Upkeshpur presently known as Osiya situated near Jodhpur, Rajasthan. The temple was known for chamatkars and therefore everybody prayed to Chamunda Mata. In Navratri buffaloes were butchered. People used to give offerings of flash of buffaloes to please the Devi. The Acharya Shri Ratna Prabh Suri stopped this practice of animal killing. Because of this the goddess got angry and she created pain in the eyes of Sri Acharya. He did not do anything but continued with the suffering, when Devi found out that no reaction has taken place, she was ashamed. She asked forgiveness from the Acharya. Acharya explained that, “You better not allow killing of animals as offering to you, by asking your devotees to offer you flashes of buffaloes or other animals you are doing your own harm. You will have to face all the wrong that are committed in your name, you have been made Goddess because of your good actions but now you will have to face the hell “ The Goddess got enlightened she told Acharya,” from today no more such killings would be allowed in the temple and even red colored flower shall not be offered. I will accept Prasad & Lapsi, my worship will be done by kesar, chandan (Sandal wood) and Dhup (incense sticks). I will be happy as long as people are devoted to lord Mahavira. I will fulfill all the prayers of my devotees.’

Acharya told from today you are Sachhi Mata. From that day Chamunda mata became and known as Sachhiyay Mata.The Jain Mandir of Lord Mahavira at Osiya-It is believed and said that Sachhiyay mata was devoted in the Bhakti of lord Mahavira so much so that she decided to build a temple for Lord Mahavira.The Upkeshpur king had a holy cow. A vary mysterious thing started happening. Everyday in the evening when the cow returns from jungle, she had no milk left. This continued for a while. The person looking after the cows was asked to explain why at particular place cows carried no milk. The shepherd explained that while the cow was roaming in a heightened land the milk flowed out from her automatically in all the four directions, when the milk was finished the cow returned to the herd. Next day also same scene was seen by thousands of people. King Utpal Dev was informed of the incident. Next day the king, the Prime minister & several thousand people gathered and saw the scene. The king narrated the incident to Acharya Sriji and acharya sri ji understood that this was the work of Chamunda Devi. Next day at the auspicious hour, the place was dug up and a deity of lord Mahavira made up of sand was retrieved. In the digging also 9 laks gold coins were also found which were melted and the idol of God Mahavira was covered with gold. Later a temple was built. It is said that the opening Pratistha (the way in which deity is installed) was done by Acharya sriji on Thursday the 5th day of shukla panchami in the year Veer Samvat 70. At the same time Acharya by his Devik powers did Pratistha for another Lord Parshvanath temple in Konarpur, which was miles away from Osiya.Views/ Philosophy of Bhats and Charans : According to the writing of Bhats and Charans, the Oswal community was founded in year Vikram Sanwat 222. According to historian Mr. Pooran Chand Nahar and Daulat singh Bhati the oswal community came into existence in 222. However Jagga Shah of Abha Nagri made a big procession of Oswals in 222 and Jagga Shah was Oswal. Which means Oswals were in existence even before 222 but they were called Mahajans and not Oswals.It is believed that before year 222 all Oswals were of Mahajan community. In year 222 there was a big meeting of Mahajans in Khandela (Near Jaipur) in that meeting Mahajans from Osiya (Upkeshpur), Srimal Nagar, Khandela, Pali, Agrova, Pragvat Nagar etc. came and attended. From that day all the Mahajans were named according to their places. Like from Osiya Oswals, from Srimal Srimali, From Khandela Khandelwal, from Pali Palliwal, from Agrova Agarwal and from Pragvat Porwal etc. Therefore in 70 AD Mahajans came in existence and 222 Ad Oswals came in existence.Historical View : Some of the historians like Sri Pooran Chand Nahar, Dr. Bhandarkar, Agarchand Nahata , Hira Chand Ojha, Jagdish Singh Ghelot, Mohnot, Nensi are of the view that Oswals came in existence during the period between 70 AD and 222 AD.Dr. Bhandarkar says that Utpaldev once asked for Shelter with Parihar king. The Parihar king gave the permission to re-build Bhelpur Pattan. It is said that shelter which was given is called Oslakiya (means take shelter) which later on was turned as Osiya. This was in 9th century.According to Sohan Raj Bhansali the Oswals started from 8th century.Osiya in history-The archeological team found many old samples, statues of olden times in Osiya. In the temple of Osiya there is a deity of Harihar, which is half Shiva & half Vishnu, which is vary ancient. The paintings found in Osiya include Vasudeva with baby Krishna on his head, Krishna fighting with horse, Killing of Putna, Kalidaman, Govardhan dharan, butter stealing etc. from the same comes the interesting images of Balram which seem to represent him as the incarnation of Seshnaga.In olden days Osiya was a very big town. Osiya’s Telivada was situated 3 miles away in Tinvari village, at 6 miles is Pandit ji ki Dhani (small Village which is Pandit pur), at another 6 miles away village Kshatripura, at 24 miles is Lohavat which was place iron smiths colony of Osiya. There were 108 Jain temples in Osiya.Present Osiya is situated about 40 KM from Jodhpur, Rajasthan. It is connected by road & train with Jodhpur and Pokharan.Conclusions : The Bhat, Charans and historians have believed Utpaldev as Parmar after seeing his name in Upkesh gachh Pattawali and concluded that he is the founder of Oswal dynasty, just by finding name of Utpaldev in Parmar dynasty it cannot be concluded that Oswals originated from there.According to poet Rishab Das book (Hari Vijay Sri Ras) Agar Chand Nahata concludes that Oswals originated in 510 by Sri Ratna SurijiAccording to ‘Mahir Stavan’ and ‘Oswal utpati Vratant’ it is Vikram Sanvat 1011 – 15. Dr. Laxmi Mal Singhvi concluded that Oswal originated in 5th century BC. Mr. Bhansali concluded 8th century .Sri Sukh Sampat Raj Bhandari Concludes Vikram Samvat 508.According to ‘mathuri vachan 2nd’, Skandal Suri (357-360) stated about Mathura resident Oswal Polak who made description on the Tadpatra and gave to various saints there. Which means Oswals were in existence in Mathura before 4th century.According to Col. Todd hundreds of people of Kshatriya community settled in Osiya gram and were later called Oswals.Munsi Devi Prasad has written a book “Rajputane ki khoj”. As per that an idol of Lord Mahavira found in Kota while digging and on that name of Bhaisa Shah and V.S. is written, Bhaisa Shah is of Aditya Nag Gotra. Which proves that Oswals were in existence before V.S. 508.

ORIGIN OF JAINISMJainism is one of the oldest religion of India. We do not know exactly when it was founded. The Jainas themselves say that Jainism has existed since eternity and it had like the Jaina universe no beginning and would have no end. Most of

the saints of Jainism belonged to remote ages, millions and billions of years ago. However, for practical purposes we may take Mahavira, their last great saint as a historical figure. He was a contemporary of the Buddha.Mahavira was the twenty-fourth and last of the tirthankaras of his age. The twenty-third tirthankara was Parshvanatha. He said is said to have lived two hundred and fifty years before Mahavira. The historicity of Mahavira is difficult to prove from Jaina sources alone because these were reduced to writing quite late. In fact one of the two main sects of the Jainas the Digambara think that no records of the period of Mahavira have survived. The other sect the Shvetambaras assert that the oral traditions of the time of Mahivira were actually put down in the written form in fact one of the two main sects of the Jainas the Digambaras think that no records of the period of Mahavira have survived. the other sect the Shvetambaras assert that the oral traditions of the time of Mahivira were actually put down in the written form in the fifth century AD, i.e.., a thousand years after Mahavira. Some account of the life of Mahavira can be obtained from this literature. According to the Shvetambaras, Mahavira was born on Vaishali a place about 45 km from Patina on Vhaitra, Shukla Trayodasi in 599 BC. He was a Kahatrya price belonging to the Jnatra clan. He died in 517 BC in Pavapuri near Rajagriha. King Shrenika and his son Kunika were the rulers of Magadha during his time . The historicity of Mahavira is sought to be proved by comparing these facts with these obtained from the Buddhist sources. The pali Buddhist texts on the life and saying s of the Buddha are claimed to have been compiled shortly after his death. they mention quite often a Nataputta who belonged to the sect of Niganthas (free from bonds.) According to these sources Nataputta died in Pava thirty years before the death of Buddha. The rulers of Magadha during the Buddha's time were Bimbisara and son Ajatashatru.It is asserted that the person mentioned as Nataputta in the Buddhist texts was the same as Mahavira, the Jnatraputra of the Jainas. The name of he place where he died in the same in both the sets of sources. Shrenika and Kunika, the two kings mentioned in the Jaina sources were Bimbisara is mentioned in the (jaina) Dasasuta skandha.Ajatshatru's son according to the Buddhist sources was Udayabhadda. According to the Jaina sources Kunika's son was Udayin. Since the manes of the sons also are similar Kunika is identified with Ajatashatru.Jaina as the name of this particular sect does not occur in the Buddhist sources. The reason is that both Mahavira and the Buddha were called Jina by their respective follower, and the term Jaina would thus technically denote both the sects. however, the Niganthas according to the Buddhists were know for extreme ascetics,. This is a characteristic which differentiates the Niganthas are the same people who were known as the Jainas in later days. In fact the old Jaina literature such as the Acharanga Sutra describe their own community as that of Nigganthas.However the historicity of Mahavira is not crucial to the history of Jainism. Mahavira was not the founder of Jainism in the sense that the Buddha was the founder of Buddhism. As stated earlier the Jainas Claim that their religion existed from time immemorial and Mahavira was the last great saint and reformer of that religion. The most important of these reforms was the introduction of the five vows in place of the four obtaining in the system of Parshva (the twenty-third tirthankara of the jainas).The later history old Jainism is markers by a number of schisms. But one might say that different groups existed among the Jainas even at he time of Mahavira himself. There was an ascetic called keshi who followed the system of Parshvanatha. He had a long discussion with Gautama a disciple of Mahavira and finally accepted the latter's view and sincerely adopted the "law of the five vows". Thus parshva's group and Mahavira's group originally separate were united. However news schisms appeared according to the Shvetambaras even during Mahavira's lifetime. The first schism was by his own son-in law Jamili 14 years after Mahavira's enlightenment. he various schisms are known as nihnavas.The most important schism, the eight nihnava according to the shvetambaras, occurred among the Jainas a few centuries after Mahavira. At that time the community broken into the two sects, the Digambaras (the skyclad) and Shvetambaras (the white-robed). It is interesting to note that the two sects describe the life of Mahavira differently. The Shvetambaras say that Mahavira lived as a prince upto the age of thirty. He had married and had a daughter, Anojja or Priyadarshana. His grand-daughter Yashovati was born after Mahavira had left home. Digambaras on the other hand believe that Mahavira near married.Before we come to difference among the sects, we may consider the basic religious philosophy of the Jainas. There are Practically the same for both the sects and have remained almost unchanged from very times."According to Jaina Philosophy, matter, which consists of atoms, is eternal, but may assume any form, such as earth, wind, and so on. All material things are ultimately produced by combination of atoms. Souls are of two Kinds : those which are subject to mundane transmigration (samsarin) and those which are liberated (mukta). The latter will be embodied more; they dwell in a state of perfection at the summit of the universe ; being no more concerned with worldly affairs they have reached nirvana."The souls (Jiva) with which the whole world is filled are different from matter : but being substances they are also eternal. Subtle matter coming into contact with the soul causes its embodiment as it were a subtle body, it clings (ashrava) to the soul in all its migrations. The theory of Karma is the keystone of the Jaina system. The highest goal consists in getting rid (nirjara) of all Karma derived from past existences, and acquiring no new karma (samvara). One of the chief means of this end is the performance of asceticism (tapas). The Jaina system differs from Buddhism in emphasizing asceticism to a greater extent, even to the point of religious suicide ; and in the total avoidance of taking life of any kind, such avoidance being described as the highest duty".The methods by which a Jaina could get rid of the acquired karmas and attain nirvana have been prescribed. He should posses right faith, right knowledge the right conduct. These are called tri-ratna. He should also observe the following five vows:1. Ahinsa (non-killing).2. Sunrita (truthful speech)3. Asteya (non-stealing)

4. Brahmacharya (celibacy), and5. Aparigraha (non-possession).As mentioned earlier Parshvanatha had prescribed only four vows. Mahavira split Parshvanatha's fourth vow which was perhaps aparigraha into two. It is said that brahmacharya was already included in aparigratha, but Mahavira made it explicit so as to remove any misunderstanding.It is clear that these vows are difficult for a layman to practice. Layman were, therefore, required to observe these vows to the extent permitted by the conditions of their lives.It will be noted at once that the Jaina point of view of human life and its end are completely different from the Vedic ideals. There is no mention of transmigration of soul or the theory of karma or nirvana in the Rigveda. The vedic view of life is joyful. The vedas prescribe the performance of yajnas, where animals were sacrificed. There were done to please the gods and also for taking the sacrificer to paradise after his death. The paradise after his death. The paradise itself was a delightful place where there was no death. Vedic heaven was full of light and all desire were fulfilled there. Drinking of soma (perhaps as an intoxicant) was a method of gaining objects on the earth. There is no thought in the Vedas of ascetic life on earth. The vedas envisage a priestly class who would correctly recite the Vedic hymns at the time of the sacrifices. The Jains on the other hand neither have any hymns nor have they any priestly class of their own. Indeed it is specifically mentioned that their great saints, the tirthankaras, were Kshatriyas i.e., not Brahmanas. Similarly, meditations (Yoga), the atomic theory of matter (vaisheshika), the non-perishability of matter (sankhya), etc., would take the Jaina thinking nearer to those system of Indian philosophy which are not based on the Vedas. It is also interesting to note that Kapila, Kanada, etc., the founders of these non-Vedic systems were known as tairthikas. There were eighteen or more tairthikas according to the encyclopaedists. The similarity of this name with tirthankara is striking. (Strangely enough, the Buddhists also called those who held heretical views, tairthikas.)Mahavira, and to some extent the Buddha, ignores the existence of the Vedic religion. When in their youth they left their home to become ascetics they were not protesting against any vedic or Brahmanic rule. In fact, it appears that they were doing just what was throught proper for the person of religion bent of mind in that part of the country. The Buddha after trying it abandoned the extreme from of escerticism. Thus, he was actually reacting against the practices followed by the Jains and similar other ascetics, when he founded his new faith of moderation.An important thing about Buddhism and Jainism is that there religious are not much concerned about other worldly things. Also, they have no theistic theories. Present day Hinduism, on the other hand, is much pre-occupied with these things. Signs of emergence among a section of the people of such thoughts become apparent in the post-Vedic literature such as the Upanishads. These show that a new post-Vedic religion was emerging. The Brihadaranyaka Upanishad is one of the earliest of the Upanishads. It was perhaps complied within a hundred years of the time when the Buddha and Mahavira lived. Some of the dialogues in this Upanishad took place in Vedeha (modern Mithila) which is not very far from Magadha where those two great teachers preached. Thus both in time and in space, the two ages, the Upanishadic and the Buddhist-Jainic, are not far from each other. Yet, one feels that they belong to two different words altogether. We may as an example take the questions the kind Janaka of Vedeha asked Yajnavalkya in the Brihadaranyaka Upanishad :Janaka Vaideha said : "When the sun has set, O Yajnyavalkya and the moon has set, and the fire is done out, and the sound hushed, what is then the light of man."Yajnavalkya said : "The Self indeed is his light; for having the self alone as his light, man sits, moves about, does his work, and returns."Janaka Vaideha said: "Who is that Self?"Yajnavalkya replied: "He who is within the heart, surrounded by the pranas (senses), the person of light, consisting of knowledge........"It is quite clear that the questions as well as the answers are other worldly. They do not relate to any human activity.As a contrast we may cite the questions which king Ajatashatru of Magadh asked six of the non-Vedic teachers preaching at the time in his kingdom. One of the teachers preaching at that time in his kingdom. One of the teachers was Mahavira (Nigantha Nataprtta) himself.The question king Ajatashatru if Magadh asked was, "The fruits of Various worldly trades and profession are obvious, but is it possible to show any appreciable benefit to be derived from ascerticism? Sanditthikam samanna-phalam?". Each of the six teachers gave a different answer. These answers need not concern us at the moment. The point, however, to notice is that the question is quite mundane and very natural for a king, but it is in a different plane altogether from the one king Janaka of Vedeha had asked.We may thus take it as a working hypothesis that we are here dealing with two communities, one non-Vedic and the other post-Vedic whose outlooks were altogether different. The Buddhist scriptures name sixteen tribes living in northern India at that time. The land where they lived was also named after the tribes. Of course tribes, the Kurus, the Panchalas, the Machchas, the Saurasena etc., followed the post-Vedic and Brahmanic religion. The people before whom the Buddha preached, his new religion or one of whose existing religions Mahavira reformed where the Magadhas, the Angas, the Kasis, the Kosalas, the Mallas, the Vajjis, etc. The religious of these people were non-Vedic. There is a one initial difficulty in this hypothesis. The Vajjis included eight confederate clans, of the Lichchavis and the Vedehas were the most important. Videha, in Buddha's time, was a republic. This does not go very well with the fact that Janaka was the king of Vedeha or with the fact that he followed a Brahmanic or post -Vedic religion. Perhaps by Buddha's time Videha had become a republic. One way of getting out of the second difficulty would be to imagine that in Videha both the group or religions, post-Vedic and non-Vedic existed side by side. This was perhaps also true of Kashi and Kosala, Where also both the community lived together. When a religious leader of one community visited the areas, people the areas, people of his group would flock about him while the other groups

would ignore him. (The position is same even today. If a Hindu religious teacher visits a town his followers go and greet him but the Muslims are not even aware of his visit).The people of Anga (Bhagalpur area) and the Magadh Patna, Gaya, area) do not seem to have followed the Vedic religion, for they were very much disliked by the Vedic people. We have the curse in the Atharva Vedic (V. 22.14) : " To the Gandharis, the Mujavants, the Angas, the Magadhas, like one sending a person a treasure, do we commit the fever". The Vedic people called the Aryans who did not follow Vedas, and other Vedic literature such as the Srauta Sutras and the Brahmanas. The Whole of the fifteenth book of the Arharva Veda deals with the Vratyas. Unfortunately the Style of this book of the Atharva Veda is not clear and not much information about the beliefs of the Vratyas can be gleaned out of it. One thing whoever is clear. The Magodhas were somehow connected with the Vratyas. We have in the Atharva Veda "of him in the eastern quarter, faith is the A harlot, Mitra the magadha; discernment the garment, etc..." Similarly in the Southern quarter magadha was the mantra of the Vratya; in the order two quarters magadha was the laughter and the thunder of the Vratya. What magadha means here is not clear. It may mean a resident of Magadha or more probably a bard or a minstrel. The Yajur Vedha does not look at Vratyas Kindly. They are included in the list of victims at the Purushamedha (human sacrifice.) The Sutras mention Arhants (Saints) and  Yaudhas (warriors) of the Vratyas corresponding to the Brahmanical, Brahmana and Kshatriya. The similarly of the word Arhant with the word Arhat used both for the Buddha and Mahauira by their respective followers is noticeable.We thus see that in the period under discussion Mahavira was preaching perhaps one of the Vratya religions Which was Prevalent in that Part of India. This religion came to be Known as Jainism in later days. Most of the religions in this area advocated an extreme from of asceticism. Gautama, who later became the Buddha, originally joined this main stream. Apart from some changes in the Philosophical principles, Buddha's main modification was that he deprecated the severe asceticism of these religions.Jaina Yoga as also the Yoga of Patanjali is meditation, preferably in a secluded place. We have the Indus valley evidence of the figure of an ascetic sitting in a forest. The figure founded on a seal show a man sitting in a forest surrounded by a number of animals. The man has a mask with horns. The figure has been variously interpreted as that of Shiva as pashupati or Shiva as Mahayogi. But there is no doubt that it is a figure of an ascetic either human or divine. Thus the idea of asceticism though foreign to the Vedic people was already existent in India in the proto-historic period.The remarkable similarity between the stone statue of a nude man, found in Mohenjodaro and the statue said to be that of a tirthankara founded in Lohanipura (Bihar) has often been pointed out. But the time interval of almost 2500 years would incline one to think the similarity is accidental.The Jainism is a continuation of some pre-Vedic religion is not a new theory. G.C. Pande wrote in 1947, "The anti-ritualistic tendency which antedated the Vedas. Jainism represents a continuation of this pre-Vedic stream, from which Buddhism also springs, though deeply influenced by Vedic thought thought. Similarly A.L. Basham says, "In the eastern part of the Ganga-basin Brahmanism was not so deeply entrenched as in the west and other non-Aryan currents of belief flowed more strongly." Basham's point that all these other currents of belief were non- Aryan cannot, however, be maintained. There is scarcely any non-Aryan word in the sacred literature of Jainism. Thus at least one, of those pre-Vedic currents of belief was Indo-Aryan in origin. It existed in India before the Vedic people arrived in eastern India. It has survived to the present day of the form of Jainism. Also, it is not Buddhism and Jainsm which have been deeply influenced by Vedic thought. The influence has been in the opposite direction. It is Jainism and other pre-Vedic religions of the eastern Ganga basin which have influenced Vedism and converted that religion into Brahmanism, and then Hinduism. It is from the pre-Vedic religions that Brahmanism has learnt all about asceticism, meditation, Yoga, the theory of Karma, the theory of the transmigration of souls, nirvana, and finally the pessimistic view pessimistic view of life.In a some what different context Dandekar, has said almost the same thing : "One may, of course, not go to the extreme of asserting that Hinduism turned its back completely on Vedic beliefs and practices, but one has nevertheless to admit that the impact of Vedism on the mythology, ritual and philosophy of classical Hinduism has been of a superficial nature". Dandekar was developing his thesis that "in the long history of Hinduism, ... Vedism occurred more like an interlude".It would thus appear that Jainism, and many other religions existed from pre-Vedic times in northern India. Only Jainism remained practically unaffected by the impact of Vedism. The other religions which coalesced to form classical Hinduism, were affected by Vedism, albeit, as Dandekar insists superficially.Both Buddhism and Jainism were parts of the philosophic atmosphere prevailing in Magadh and the near about areas in the sixth century BC. We can get a feel of this atmosphere from canonical books of the two religious, for, as we know both of them poprort to give accounts of the actual happenings in the lives of the Buddha and Mahavira respectively. The Buddhist works are a little more helpful in this matter, because they give generally greater details of the beliefs of the rival sects. Out of these Several comporting sects two (or three, if we include the Ajivikas) religions emerged triumphant. This was perhaps mainly due to the quality of leadership and the organizing capacity of the Buddha and Mahavira ( and Makkali Goshala in the case of the Ajivikas).One thing about the religious atmosphere of this period is quit clear. Among the religious people the most not respected ones in those days were the ascetics. It was not necessary for an ascetic to belong to higher castes like the Brahmanas or the Kshaateiyas. Even a slave would be respected by his erstwhile master if he joined an order and become an ascetic. The Buddha once asked king Ajatashatru of Magadha whether he would ask a slave to come back and serve him again if he heard that the slave had fun and become a recluse.Ajatashatru answered "Nay, rather should we greet him with reverence, and rise up from our seat out of deference towards him, and press him to be seated. And we should have robes and bowl, etc..... and beg him to accept of them". An important point to notice here is that the religious order which the slave might have joined did not matter.

No doubt, advantage was taken by many people of this attitude towards the ascetics. The rulers themselves perhaps took unfair advantage of this general reverence for the ascetics. They used to send spies to the territories of their hostile neighbors in the guise of ascetics. Common people were aware of these deceptions, and if one or two unknown persons garbed as ascetics were seen in any village they were sometimes suspected to be spies. Mahavira in his pre-kevalin days traveled about the country with Makkali Goshalka for six or seven years. Twice they were suspected to be spies and harassed by the villagers. In fact, once they were thrown into a well, but were rescued when they were identical by some female followers of Parshva.Another important development that was taking place in eastern India at the time that the Brahmans were trying established their supremacy over the other classes. This the Kshatriyas of the area were not prepared to concede. The Ambattha Sutta describes the conversation Buddha had with a Brahmana named Ambattha. At that time the Buddha was staying in the Koshala country. This was perhaps the western limit of his missionary work.When Ambattha came in the presence of the Buddha he behaved in an off-hand manner. The Buddha pulled him up for being discourteous to an aged teacher. Ambattha then complained, " That, Gotama is neither fitting nor is it seemly that the Sakyas (who were Kshatriyas ) menials as they are, mere menials, should neither venerate, nor value, nor esteem, nor gives gifts to, nor pay honors to Brahmanas."The Buddha explained to him that these thing could not be claimed by a person merely because he was born a Brahamana. Such veneration was payable only to a recluse or to a Brahmana who had obtained the supreme perfections in wisdom and conduct.Interestingly enough the Jaina Sutras also give instances where Brahmanas claimed superiority by virtue of their birth alone. This was strongly repudiated by the followers of Mahavira. We have in the Sutrakritanga the following dialogue :A Vedic Priest : "Those who always feed two thousand holy (snataka) mendicants, acquire great merit and become gods. This is the teaching of the Veda."Ardraka : "He who always feed two thousand holy cats (i.e. Brahmanas), will have to endure great pains in hell, being surrounded by hungry beasts".It appears from the above that the Brahmanas could not claim any superior positions by virtue of their birth alone, in eastern India. A Brahmana had to earn the position by cultivating the same qualities as an ascetic.Most of these ascetic practice severe austerities. Many of them lived completely nude throughout the year. Naturally some people wondered why these ascetic led such difficult lives. This question occurred to King Ajatashatru of Magadha also he thought that all person whether horsemen or charioteers, washermen or weavers, basket-makers or potters, enjoyed in this very world the visible fruits of their crafts. But was there any such immediate fruit, visible in this very world, of the life of a recluse ? When the question first come to the king mind his ministers advised him to consult some famous recluses who were also heads of their orders and teachers of their schools ( of philosophy). The following six religious teachers were named by the ministers of Ajatshatru.1. Purana Kassapa2. Makkhali Goshala3. Ajita Keshakambali4. Pakudha Kachchayana5. Sanjaya Belathhiputta6. Nigantha Nataputta.The answer that teachers gave were not always to the point. They, in fact, took the opportunity their own views on life and human destiny instead of answering the king directly. Another important point to notice is that none of them touched on God, or Soul or other intangible subjects. Only one among these six, Sanjaya Belathhiputta recognized the possibility of such things, but he was a complete agnostic and his answer to the question of Ajatashatru was : "If you ask me whether there is another world, well, if I thought there were, I would say so. But I donot say so. And I donot deny it. And I donot say there neither is , nor not another world. And if you ask me about the beings produced by chance; or whether there is any fruit, any result, of good or bad actions; or whether a man who won the truth continues or after death-to each or any of these questions do I give the same reply,"A teacher who would not answer any question whatsoever would not have many followers. If Sanjaya Belathiputta left behind him any religious group, it did not last long. In fact in the history of the Indian philosophy there have not been many agnostics. But during his life time Sanjaya appears to have been quite influential. In the Maggalayana, the most distinguished pair of the Buddha's disciples had, before their conversion to Buddhism been adherents of Sanjaya and brought over to the Buddha 250 disciples of their former teacher.There is, however, an interesting question. Did Sanjay's agnosticism influence the conception of Syadvada or the Saptahangi Nayana of the Jainas? Jacebi said in this connection, "Thus, I think, that in opposition to the Agnosticism of Sanjaya, Mahavira has established his Syadvada., For as the Ajnanavada declares that of a thing beyond our experience the existence, can neither be affirmed nor denied, so in a similar way, but one leading to the contrary results, the Syadvada declares that You can affirm the existence of a thing from one point of view Syadasti, deny it from another Syadnasi and affirm both existence and non-existence with reference to it at different times Syad-asti-nasti. If you should think of affirming existence and non-existence at the same time from the same point of view, you must say that the thing cannot be spoken of Syad avaktavya. Similarly, under certain circumstances, the affirmation of existence is not possible of non-existence Syad nasti avaktavyah and also both syas asti ansti avaktavyah."This is the famous Saptabhangi Nyaya of the Jainas. Wourld any philosopher have enunciated such truisms? The subtle discussion of the Agnostics had probably bewildered and misled, many of the contemporaries. Consequently Syadvda must have appeared to them as a happy way leading out of the maze of the Ajnanavada. It was the weapon

with which the Agnostics assailed the enemy, turned against themselves. Who knows how many of their followers went over to Mahavira's creed convinced of the truth of the Saptabhangi nyaya".Ajita Keshakambali was a materialist. He used to put on a garment of hair. Hence his name Keshakambli. His answer to Ajatashtru was, "There is no such thing, O king, as alms or sacrifice or oflering. There is neither fruit nor result of goods or evil deeds. There is no such thing as this world or the next.............. Fools and wise alike are cut-off, annihilated, after death they are not".Ajita, of the garment of hair, had a successor called Payasi, Who championed Ajita's views. But these people who were usually called Charvakas did not established any schools. There were, however, individual Charvakas from time to time in all periods of Indian history. They also appear in the epics. For instance we have a Charvaka called Jabali in the Ranayana. He had accompanied Bharata to request Rama to come back to Ayodhya after Dasharatha's death. As was usual with all Charvakas he was not tactful and said something which was against the conventional wisdom. Jabali had told Rama that it was foolish to suffer the troubles of Banishment just to honour the word of a dead father. Again, in the Mahabharata a Charvaka told Yudhisthira that he was a sinner for had killed most of his Kinsmen.There of the six teachers, viz. Purana Kassapa, Pakudha Kachchayana and Mukkhali Goshala gave answer which were not very dissimilar. Makkhali Goshala later became leader of the Ajivika sect. He answered the king Ajatashatru, "There is, O king, no cause either ultimate or remote, for the depravity of being; they become depraved without reason and without cause. The attainment of any given condition, of any character, does not depend either on own acts, or on the acts of another or on human effort. There is no such thing as power energy or human strength vigour............"It will be seen that the views of Makkhali Goshala, the leader of the Ajivikas, was a sort of determinism (niyativada). The Ajivikas sect survived for many centuries. Ashoka mentions them in one of his pillar edits. Ashoka's successor Dasaratha dedicated a cave in the Barabar hills (in Gaya district) to this sect. It is likely that the remnants of the Ajivikas were absorbed in the Digambara Jaina community. In fact, Hoernle in his famous essays on the Ajivikas in Emcyclopaedia of Religion and Ethics had suggested that one group of the Ajivikas had broken away from Makkhali Goshala when he had abused Mahavira. This break away group according to Hoernle had formed the nucleus of the Digambara sect of the Jainas.The answer given by Nigantha Nataputta to King Ajatashatru was, "A Nigantha (a man free from bonds), O king is restrained with a fourfold restraint. He lives restrained as regards all water, restrained as regards all evil; all evil has he washed away; and he lives suffused with the sense of evil held at bay. Such is his fourfold self-restraint. And since he is thus tries with this fourfold bond, therefore is he, the Nigantha (free from bonds), called Gatattok (whose heart has gone; that is, to the summit, to the attainment of his aim), Yatatto (whose heart is kept down; that is under command) and Hitatlo (whose heart is fixed)".Nigantha Nataputta has been identified with Mahavira, the Jaina tirthankara. There is, however, little in the above reported statement of Nigantha Nataputta which can be exclusively related to Jaina principle. The only possible one is the first "restraint" mentioned above viz., the restraint as regard water. This is perhaps the well know Jaina rule not to drink cold water on the ground that three are "souls" in it. There is no doubt that the exact words of Nigantha Nataputta have been greatly distorted as the words passed from one person to another. The Buddhists also would not be too careful to report the beliefs of a rival sect. The might have deliberately distorted the words of the leader of the rival sect. At the same time it has to be remembered that the Jainas Ajatshatru as quite friendly towards Mahavira. He himself would be expected to report faithfully Natapura's words in his talks with the Buddha.In fact, on closer examination it will be found that the answer given by Makkhali Goshala and Nigantha Nataputta, however enigmatic they might appear, bring out the essential philosophic difference between the views of the Ajivikas and the Jainas. The Ajivikas deny the existence of free-will, for as Goshala said, " The attainment of any given condition..... does not depend......... on any human effort". Nigantha Nataputta, on the other hand, stresses again and again that the restraints a Nigantha practises are self-imposed. In other words, the asceticism of a Nigantha is of his own free-will.We thus find that in Magadha in the sixth century BC., two important things were present in the religious atmosphere. The first is that the most venerated persons in the area were the ascetics. It did not matter to what order or sect the ascetics belonged. All were equally respected. Secondly, the ascetics were not practicing their austerities to gain paradise or any other pleasureable objects. All that they gained in this word was the respect that the people from the king downwards paid them.Asceticism, however, was meant for the wholly committed persons. An ordinry man had to take recourse to the workship of gods and goddesses for satisfying his religious instinct. The most popular deities in Magadha at that time were the yakshas. Both Buddhist and Jaina canonical works mention the existence of temples of yakshas both of male and female species. In fact according to the ancient Jana works there were temples dedicated to various yakshas in every town in northern India. A temple of Bahuputta is mentioned in Buddhist as well as the Jaina texts. This temple had been, according to the Bhagavati-sutra, the fifth Anga of the jainas, visited by Mahavira himself.Now, Yakshas were non-Vedic gods. The term yaksha, no doubt no occurs six times in the Rigveda, but its meaning there is not clear. The Vedic Index says that according to Ludwing it means a feast or a holy practice. The term also occurs several times in the Atharva-veda. Whitney had translated the term as 'monster' or 'prodigy'. In any case the Vedic people never thought of the Yakshas as gods.In the latter history of Jainism the yakshas became attendants of the tirthankaras.The traditional Jaina belief is that Jainism had existed in the same form from the hoary past, and Mahavira the 24th tirthankara had carried on the religion exactly as it existed in his time, without any change. It would appear from the Jaina canonical works themselves that the traditional answer is not wholly correct. It is true that at the time of Mahavira there was an older religion whose ideals and methods were almost the as that of Mahivira's and which even

his followers called the older sections of the Church, but at the same time it is also true that Mahavira did introduce two important changes in the practices of this older section.The people who are known as Jainas to-day called Nigganthas in the Shvetambar canonical works. Along with the Nigganthas there was in Magadha another sect were known as the followers of Parshva. In fact the Parents of Mahavira were themselves followers of Parshva. The Buddhists describe both the groups as the Niganthas, but the Jaina canonical works never say that the Niganthas and the followers of Parshva were the same people. There were no important differences between the two. The monks among the followers of Parshava could wear clothes, and they had to observe only four vows against the five which the followers of Mahavira had to observe. At the same time they were not hostile to each other ; They were pursuing, as they said, the same ends. Later, the followers of Parshva joined Mahavira group. The Uttaradhyayana (23rd lecture) describes how Gautama, the most important disciple of Mahavira converted Keshi the leader of the followers of Parshva to Mahavira's sect ;1. There was a Jina, Parshva by name, an Arhat worshipped by the people, who was thoroughly enlightened and omniscient, a prophet of the Law and a Jina.2. And, there was a famous discipline of this Light of the world the Young Shramana Keshi. who had completely mastered the sciences and right conduct.5. Now at that time there lived the prophet of the Law, the Jina, who in the whole world is known as the venerable Vardhamana.6. And there was a famous disciple of this Light of the World the venerable Gautama by name who had completely mastered the sciences and right conduct.10. The pupils of both, who controlled themselves and practised austerities, who possessed Virtues, and protected their self, made the following reflection.11. Is our Law (i.e. the Law of Parshva) the right one, or is the other Law (the Law of Mahavira) the right one ? are our conduct and doctrines right or the other ?12. The Law as taught by the great sage Parshva which recognizes but four vows, or the Law taught by Vardhamana which enjoins five vows ?13. The Law which forbids clothes (for a monk) or that which (allows) an under and an upper garment ? Both Pursuing the same end, what has caused the difference ?14. Knowing the thoughts of their pupils both Keshi and Gautama made up their minds to meet each other.15.Gautama, knowing what is proper and what is due to the older section (of the Church), went to Tinduka Park accompanied by the crowd, his Pupils.The Uttaradhyayana Sutra then describes the long but Friendly discussions that place between Keshi and Gautama. Ultimately Gautama's arguments prevailed and Keshi with his followers accepted Mahavira's teachings. Thus the older section of the Church (vide verse 15 above) was absorbed in the section of Mahavira.In a similar manner the Sutrakritanga 30, describes how Gautama converted Udaka, another followed of Parshva to the creed of Mahavira :40. Then the Venerable Gautama went with Udaka, the son of Pedhala, to the Venerable Ascetic Mahavira. Then Udaka, the son of Pedhala solemnly circumambulated the Venerable Ascetic Mahavira three times from the left to right, and having done so he praised and worshipped him, and then spoke thus : 'I desire, Reverend Sir, in your presence to pass from the creed which enjoins four vows and the Pratikramana. May it please, beloved of the gods, do not deny me'Thus even thought the Jaina canonical works do not explicitly mentioned the term 'Niggantha' for them, the followers of Parshva appear to be the older section of the Niggantha Church.Jacobi, however puts forward a view that the followers of Parshva and not the followers of Mahavira were the original Niganthas mentioned by the Buddhists. His argument is as followes :"In the Majjnima Nikaya 36 (a Pali text), one Shachchaka, the son of the Nigantha explains the term kayabhavana, bodily purity, by referring to the conduct of the Achelakas. These Achelakas used to remain stark naked Sabbaso apatichchhanna while the Niganthas used some sort of cover. Many of the practices of the Achelakas were identically the same as those observed by the Jainas. "And still Sachchka does not quote the Nigantha as a standard of bodily purity, though he was the son of a Nigantha, and therefore, most have known their religious practices. This curious fact may most easily be accounted for by assuming that the original Niganthas, of whom the Buddhist records usually speak, were not the section of the Church, which submitted to the more rigid rules of Mahavira but those followers of Parshva, who, without forming a hostile party, yet continued to retain within the united Church some particular usages of the old one".Jacobi's arguments ate not very convincing. The any case it does not explain why, if Mahavira was not a Nigantha according to the Buddhists, their records, continued to call him Nigantha Nataputta till his death. It would appear that so far as the Buddhists were concerned they called both the sectioned of the Jaina Church, the followers of Parshva, as well as the followers of Mahavira, Niganthas.We may conclude, therefore, that at the time of the Buddha there existed in Maratha a religious sect known to the Buddhists as the Niganthas. The monks of the older section of this sect observed four vows of asceticism and wore clothes. Mahavira reformed this by making two changes : he introduced a fifth vow, and forbade the use of clothes by the monks. All the members of the older section accepted these reforms and thereafter there was only one Jaina Church.

Great Ascetics

                                                                  -Yashwant Malaiya, Colorado Aryaika Chandana  Acharya Bhadrabahu  Acharya Kundakunda  Mahaviracharya  Lonka Shah    Taran Swami        Rajendra Suri                                                ARYIKA CHANDANA                                                    The first nun To see a group of Jain nuns pass by is awe-inspiring. Barefoot, clad simply in a pure white garment, white garment, with a gentle demeanor but firm in following a noble but arduous code of conduct, the order of nuns(sadhivs) has been a major source of inspiration for  Jain shravakas throughout the centuries. They are following in the footsteps of the first nun, Aryika Chandana. Over 25 centuries ago, Lord Mahavira, having established the final Tirtha of this declining era, attained Moksha in 599 BC. The Kalpa Sutra mentions that at that time Mahavira’s Sangha consisted of 14,000 monks,36,000 nuns,159,000 shravakas and 318,000 shavikas. Able Aryika Chandana, who was also known as Chandanabala, led the congregation of  nuns. Chandana was born into a royal family. Tragically, as the result of a war, she was taken into slavery and sold. She was purchased by Seth Dhanadatta for use as a domestic servant. When the seth’s wife saw Dhanadatta treat  his slave kindly, she became jealous of the beautiful Chandana. While Dhanadatta was away, she had Chandana’s head shaved and her legs chained to the door of her slave quarters where she cried in anguish for days. When hungry, she was given half-cooked lentils (urd) in a flimsy bamboo container used for winnowing grain called a supa. Chance awaited her in this miserable condition. Lord Mahavira was a Jain monk, and Jain monks may often take a vow to accept food only when it is possible to observe a set of pre-determined special conditions. The practice originates with Mahavira himself. A few months before he attained Keval Jnan, continuously fast until offered food by only that individual who met 10 untold and seemingly impossible conditions. He would accept (1)only urad lentils,(2) offered in a winnowing basket, (3) given by a person standing sideways with one foot on the threshold of  a dwelling place and the other foot outside, (4) who was a princess turned in to a slave, (5) who had a shaven head, and (6) whose legs were bound by chains. She had to be (7) a chaste woman, (8) at the time performing the penances of attham (3 days’s fast), and would serve him (9) only after all other mendicants had rejected her food offering, (10) with tears in her eyes. Many would have cherished  the honor of giving food to Mahavira. Five months and 28 days lapsed, and no donor fulfilled his secret conditions. But Chandana, a princes sold as a slave, shackled and humiliated by the jealous wife of a depraved merchant, fulfilled his secret conditions. But Chandana, a princess sold as a slave, shackled and humiliated by the jealous wife of a depraved merchant, fulfilled all the other conditions except weeping. As Mahavira passed by, he turned his face away at the last moment without accepting her humble alms. Already tormented and abused, Chandana began to cry.   And thus the final condition was met. To the amazement of onlookers including her captors, in his bare palms Mahavira accepted the food Chandana offered from her simple winnowing basket, breaking his six-month fast with a small handful of the rough slave fodder that Chandana had been living on for weeks. Chandana was released and she joined Lord Mahavira’s monastic order. She thus became the first nun of the Mahaviran Jain tradition and eventually the leader of thousands of Aryikas. The significance of  Chandana’s leadership may be judged by comparing the order of Jain nuns with the Buddhist nun. Buddha agreed to ordain nuns only after considerable hesitation and persistent pressure from his aunt.Within a few centuries of Buddhist nuns was completely done away with in the Theravada sect. Some scholars believe this lack of female leadership contributed significantly to Buddhism’s eventual extinction in India. Thousands of jain nuns today walk all over India and now travel  the world, presenting the message of Lord Mahavira and following the path of Aryika Chandana.  

                                  ARCHARYA BHADRABAHU -I                                      Leader of the undivided Sangha

Today, most Jains adhere to either of two great traditions: Digambar or Shvetambar. But in antiquity there was only one Jain tradition, and a man named Bhadrabahu holds the distinction of having been the leader of the undivided Sangha. Teacher - student lineages recorded separately by both the Shvetambar and Digambar traditions join each other when they are traced back to Bhadrabahu, the very last individual to have attained the state of Shrut Kevalin, an authority on the 14 original Purva texts handed down from Mahavira’s own times. The teachings of omniscient Lord Mahavira were compiled 12 Anga text and 14 Purvas. The Purvas were regarded as part of the  twelfth Anga, entitled Drishtivada. These texts were passed down from teacher to student by a well-regulated system of oral tradition and mnemonics. Teacher recited them and students memorized them. All Jain principles are based on these texts. After Lord Jambu (fifth century BC) who, in all time since, would be the last human being to achieve omniscience, Jain monks and scholars were guided only by these texts. Those who knew all of these texts are called Shrut Kevalins, indicating that although they did not have full and total Keval Jnan through those texts.As already mentioned, Acharya Bhadrabahu was simply the last Shrut Kevalin. Since there have been other Jain acharyas with the name Bhadrabahu , he is sometimes referred to as Bhadrabahu I. Bhadrabahu was born at Pundravardhan, now in Bangladesh. During his time, the secondary capital of the Mauryans was the city of Ujjain. While there Bhadrabahu was able to perceive through is nimitta jnan (subtle cognition of causes andeffects) that there would occur a 12-year famine across North India. He decided the famine would make it harder for monks to survive as it would naturally make them a burden on a society already in need. He thus migrated with a group of monks to South India bringing with him Chandragupta, the aging founder of the Mauryan Empire turned Jain monk.  While Bhadrabahu was away the remaining monks in the North realized that the sacred scriptures were being forgotten. A monk named Sthulabhadra convened a ouncil to recompile the Purva scriptures. However, because Sthulabhadra’s own knowledge of these texts was imperfect, he wanted Bhadrabahu to study the sections missing from his memory. Bhadrabahu  taught Sthulabhadra, but forbade him to teach the Purvaa to others upon witnessing a demonstration by Sthulabhadra of certain extra corporal powers, which indicated that with time these sacred scriptures would become corrupted. Thus, the 14 Purvas in their original form  died with these two men.  Bhadrabahu remains an exemplar of dedication to first principles at any cost.After him, the Sangha split into two separate teacher-student lineages of monks.Digambar monks belong to the lineage of Acharya Vishakha and Shvetambar monks follow the tradition of Sthulabhadra. Bhadrabahu composed some new texts as well. In the Shvetambar tradition, Brihatkalpa, Vyavahara, and Nisitha are considered his works.                                             ARCHARYA KUNDAKUNDA                                   Great organizer of highly complex ideas In the southern state of Tamil Nadu, atop a hill known as Ponnur Malai, on a large stone under a certain champa tree pilgrims may come across an engravedpair of stylized footprints (charan). These footprints are symbolic of a thinker who, nearly tow millennia ago composed some of the most influential philosophical books in world history. Some scholars from generations since then remember the exact day of their first encounter with his spiritual masterpiece, the Samaya Sara.  Among the most famous of all Jain acharyas, Kundakunda, the celebrated author of the four renowned books Samaya Sara (Treatise of the True Self), Pravachana Sara (Treatise of Lectures), Niyama Sara (Treatise on Pure Rules), Panchastikaya Sara (Treatise on Five Universal Components) and Ashta Pahuda (Eight Steps), which is a collection eight texts. All his works are written in a Jain dialect known as Shourseni Prakrit. The organization of Jain ideas into certain relationships and structures taken for granted in more recent centuries was ultimately a product of his genius. Such has been his fame since early items, that many other books actually written by his pupils and others are popularly ascribed to him. In the Digambar tradition he is named immediately after Lord Mahavira and the preceptor Indrabhuti Goutam in the Mangalacharana (auspicious blessing) prayer, and Jains of the Digambar tradition dub their tradition Kundakund-anvaya  (the order  of Kundakunda). However, scholars of all sects study his books with deep veneration. He  was born around the beginning of the first century AD in South India in a place becoming a Jain monk was Padmanandi, but he is better known by the place of his origin. Kundakunda mentions that he was an intellectual descendant of Bhadrabahu I, the last Shrut Kevalin. Kundakunda belonged to an ancient order called the Nandi Sangha, wherein most monks assumed names ending in ‘nandi’. The Punyashrava Katha Kosh mentions that

in his previous life, Kundakunda was a cow-herder who had found and preserved ancient texts and was blessed by a wandering monk. Acharya Kundakunda’s intense learning and moral character attracted royal disciples such as King Shivakumar. The story of Kundakunda is also surrounded buy legend- it is even said he could walk in air. Kundakunda’s influence extends far beyond Jainism. India has always been a land where philosophical debate is a standard feature of intellectual life. The concise and systematized aphorismic forms he brought to Jain literature  and the literary structures in which he explained Jainism’s most advanced scientific principles relating to such area as atomic structure, cosmic dimensions, the cosmic ethers, and psychology, rivaled anything produced up to that time anywhere in the world. Hindu and Buddhist thinkers were put to the task of finding ways to respond to his explications of Jain philosophy and conduct, and he thus set unprecedented levels of erudition and rationalism in India’s overall philosophical discourse which would last through modern times. Out of enthusiastic respect, Acharya Kundakunda has been called “Light of this Dark Age”. Several commentaries on his Samaya Sara have been written in Sanskrit and modern languages. In more recent centrues, the Samaya Sara had greatly moved leaders and scholars like Banarasi Das, Taran Svami, Shrimad Rajachandra and Kanaji Swami.                                       Taran-swami and his Taran-panth    The 15-16th century was an age of transition in India.During this time several reform movements arose in Jainism. Lonkashah of Gujarat founded his Dhundhiaorder in Sam 1508 (1451 AD), The Terapanth (Atyadhmamovement) among the Digambaras arose in Sam. 1683 in Agra. The main founders of this movement were BanarasiDas of Agra and Amarchand of Sanganer. Taran-swami inBundelkhand [1] founded his Taranpanth sect of theDigambaras in Sam. 1563 (1506). The Digambra Terapanth movement was againt thedomination of the Bhattarakas. They opposed worship ofvarious minor gods and goddesses. Some Terapanthipractices, like not using flowers in worship, graduallyspreadthroughout North India among the Digambaras. The Taran-panthis on the other hand, traditionally donot have idols in their shrines at all.Taranswami was a remarkable philosopher and author. Hewas born in Pushpavati (now Bilahari near Katni). Hisfather was a government officail there. His mama(uncle) lived in Sironj, where a Bhattaraka institution was present. When he was 8 years old, whileaccompanying his father to Sironj, he came across Bhattarak Shruta-kirti[2]. The Bhattarak persuaded theboy to start attending the lectures where "Samayasar"was discussed. Later Taran-swami organized his group atmeditated and preached at Semalkheri, Sukha andRakh.His samadhi is at Nisaiji in Dist Guna. He wrote 14 books. His language is very unique, being ablend of Prakrit, Sanskrit and Apabhransha. Note thatat this time Jains have not been using Prakit forseveral centuries. His language was perhaps influencedby his reading of the books of Acharya kundakunda.Copies of his books are very hard to obtain. I thinkKanjiswami has some lectures based on Taranswami'sbooks. The number of Taranpanthis is very small. Their shrinesare called Chaityalya (or some times Nisai/Nasia[3]).At the altar (vimana) they have a book instead of anidol. The Taranpanthis were originally from 6communities. These days they are gradually mergingwith other Jain in the area. In recent past, some ofthem have been followers of Kanjiswami of Songarh. One interesting note. Rajneesh/Osho was born in aTaranpanthi family. Notes [1] Bundelkhand region is Lalitpur (UP), Guna, Sagar,Tikamgarh, Chhatarpur, Damoh districts and nearby region.The Taranpanthis are mainly found here. [2] This Shrutakirti may be the same one who wroteDharma-Pariksha, arivansha-purana and Parameshthisarin Apabhramsha. His teacher's teacher was Devendrakirti who originated from Gujarat and hadplaced his students at the Bhattarak seats of Surat aswell as Chanderi in Bundelkhand region. [3] The term Nasia for a temple may have been derived from the practice of saying "Jay jay jay,nisahi, nisahi, nisahi" when one enters a temple.                                                   Rajendra Suri   Abhidhana-Rajendra Kosh (Encyclopedia) was a outstanding achievement of the 19th century. It has become an inspiration and an example for Jain encyclopedia efforts in our time.

This text is widely consulted by Jain scholars. Ordinary Jains may not come across it, but it has significantly influenced study of Jainism. The author, Rajendra Suri, belonged to the Tristutik (or Agamik) sect of the  Svetambaras, originated by Shilaguna and Devabhadra Suri in 1193 AD.  It is a small sect that is opposed to worship of minor gods etc. He was born as Ratna Raj Parakh on VS 1833 (3rd December, 1827) in Bharatpur.  He became a trader with his brother and lived in Srilanka for a while. He became a yati under Hemavijayaji at Udaipur in 1846 (vs1925). He became a reformer against the traditional life of many yatis then (use of chanwar, palkhi etc )and gave up the "daftari" title. He finished is Abhidhan-Rajendra Kosh, in vs1960. It was published in 9200 pages in 7 volumes. It took 13 years to write and 21 years to publish. He also wrote 13 other major texts. He passed away in Mohankhera (Rajagarha) in vs1963, on the same thithi  he was born (paush shukla 7th). This day is celebrated as Guru Saptami by the Tristutik sect. Mohankheda has become a tirtha because of the presence of  Acharya Rajendra Suriji since vs 1940. He was also associated with Mandava, Svarnagiri, Talanapur tirthas.  

Abhayadevsuri ji has earned immense fame by composing Sanskrit commentaries on 9 of the Jain agamas (Jain canonical literature). These commentaries provide a key to the innermost deep meaning of Jain agama literature. Besides being brief and well-worded, these commentaries depict and discuss many topics. Thus his name ranks at the top of those Acharyas who have written books with a view to immortalizing the pure tradition of Jinagama.Acharya Abhayadevsuri was born in a Vaishya (merchant) family in 1015 A.D. He was born to Mahidhara Sheth and Dhandevi in the famous city of Dhara of Malavdesha. Once, Shri Jineshwarsuri and Shri Buddhisagarsuri came to Dhara. Having listened to their religious discourses, he felt an inclination for renunciation. With the permission of his parents he accepted initiation from Jineshwarsuri. He began his studies of Agama literature at a very young age and in course of time he was honored with the title of Acharya (head of a mendicant group).It is said that one night when Acharya Abhayadevsuri was engrossed in meditation, Shasana Devi (the guardian Goddess) revealed herself before him and said that the commentaries of two agamas namely, Acharanga and Sutrakrutanga, were well-preserved but other commentaries were lost and destroyed with the passage of time. The goddess then asked him to make efforts to remedy that deficiency so as to serve the interests of Shrisangha (congregation).Acharya Abhayadevsuri accepted this enormous task. He commenced the writing of commentary by performing ayambila tapa, type of religions austerity. After prolonged and laborious efforts he wrote volumes of commentaries on anga-agama (canonical text, one of the twelve). Because of constant penance of Ayambila and working for many nights together, he developed a leucoderma like disease. Consequently his opponents spread the rumor that the mother-goddess had cursed him with this disease as a penalty for having wrongly interpreted the scriptures.Acharya Abhayadevsuri invoked Shasana Rakshak Dev (the guardian God) Dharanendra at night and as the god appeared before him, Acharya said, “O Lord! I am least afraid of my death but I can’t endure the false charges and criticism that the slandering people level against me since I am afflicted with the disease. Hence I have decided to undertake fast till I die.”Shasana Rakshak Dev Dharanendra assured him that he was quite innocent and provided him necessary guidance. As guided by Dharanendra, Abhayadevsuri, together with the shravaka sangha, came at the banks of river Sedhi in Stambhangrama. Acharyashri discovered the place where a cow was yielding milk automatically. Soon he composed a stotra of 32 shlokas entitled Jayatiahuan. As the stotra was composed, a very ancient and bejeweled idol of Shri Stambhan Parshvanath emerged from under the ground. Shri sangha performed all the rituals of bathing and as soon as the holy water was applied to the body of Abhayadevsuri ji, he was cured of the disease. Acharyashri regained his usual health. Presently the same idol is installed at the temple in Cambay.Then Acharyashri completed the task of writing Navangi commentary, and he expired at Kapadvanja in Gujarat and the samadhi, the memorial structure, exists there in Tapagaccha upashraya.

 Once upon a time in the streets of Polaspur, a six-year-old child named Aimutta was playing with some friends. He

was the son of King Vijay and Queen Shrimati. While playing he saw a monk. The monk’s name was Gautam-swami, who was bare-foot and bald and was out getting alms (food). Aimutta ran to him and invited him to come to his palace to get food, which would make his mother and him happy. Gautam-swami agreed and they left to go to the palace. Aimutta's mother, Queen Shrimati was standing in the balcony overlooking the garden. She saw Gautam-swami and Aimutta coming to her palace. She was very happy and came down to receive Gautam-swami. She welcomed him with full devotion and said, "Matthaena Vandami (my salutation to you).” She introduced Gautam-swami as a staunch disciple of Lord Mahaveera to Aimutta. She asked Aimutta to go and get his favorite food to offer to Gautam-swami. Aimutta brought ladoos and started putting them in a pot even though Gautam-swami said he didn't need that many. Aimutta was very happy offering food to the monk.As Gautam-swami started leaving, Aimutta said, "Your bag is heavy, let me carry it for you."Gautam-swami said, "Aimutta, I can not give it to you, because it can only be carried by those who have taken Diksha."Aimutta asked, "What is Diksha?"Gautam Swami explained to him that when someone takes a vow of Diksha, he renounces the worldly life, his house, family, and all other social and economical ties. Then he becomes a monk. People take Diksha to avoid accumulation of bad karma. In normal every day living, people are involved in various activities all of the time which causes one to accumulate karmas. On the other hand, a monk does not do those things. Thus monks and nuns can avoid most of the activities of householders, and therefore avoid accumulating these karmas.Aimutta became curious and asked, "Gurudev, you do not do sins! But don't you need to eat? Don't you need a place to live? All these cause sins (i.e. pap karmas)."Gautam-swami was pleased with the child's interest to learn more. So he explained, "We take food, but we do not accept food, which is made especially for us. We stay in a place, but we do not own it and, we do not stay there for more than a few days. We do not keep money and we do not take part in business or any organizations. This way as a monk we do not have to do any activity, that causes sins.Aimutta said, "Gurudev, in that case, I want to take Diksha."Aimutta and Gautam-swami walked to a place where Lord Mahaveera was giving sermon. Aimutta joined others to listen to his teachings. In that sermon, Aimutta learned what life is all about and what one can do if he or she wants to be relieved of these worldly sufferings. Aimutta again expressed his desire to accept Diksha to Lord Mahaveera. Lord Mahaveera said, "We can not give you Diksha without your parents' permission.” Aimutta replied, "That is easy, I will go home and get their permission and come back."So, Aimutta went home. He told his mother, "Mom, I want to take Diksha. Remember you used to say that our social life is full of violence and causes sins? Gautam-swami and Lord Mahaveera also said the same. I want to be free of sins. Therefore, please give me permission to take Diksha."Aimutta's mother was surprised by his words. She was happy in her mind for his fear of sins and his desire to take Diksha, because she was also a religious woman. But she wanted to be sure that Aimutta understood what "taking Diksha" meant. So she said, "My son, to take Diksha is not a joke. It is a very hard and disciplined life. You will not have mother or father to take care of you. How will you be able to handle such suffering?"Aimutta said, "Mother, this social life also has a lot of sufferings. At least we know that as a monk the sufferings will help destroy the karmas and lead to salvation."His mother was very happy to hear this. But she wanted to test Aimutta’s determination some more. She said, "Son, why are you in such a hurry? Wait for sometime. You need to take care of us when we get old and you will have your own family too."Aimutta said, "Mother, I learned from Lord Mahaveera that no one is young and no one is old. I also learned that no one knows what is going to happen tomorrow. No one knows who will die first or last. So why wait and miss this opportunity which is available to me today?”His mother felt very happy that her son fully understood what Diksha meant and what his desire was.She said, "Congratulations my son. I am very proud of you. You will be a good monk. Do not forget that your goal is to attain salvation and be sure to observe ahimsa (nonviolence) throughout your life. I give you permission to take Diksha."Aimutta said, "Thank you, Mom. I will remember your advice."Aimutta's mother blessed him and wished him success in his new life. She also helped to get permission from his father, King Vijay.After a few days, he took Diksha and became a monk called "Balmuni (young monk) Aimutta."One day while coming back from outside, Balmuni Aimutta saw some children playing in a water puddle with a paper boat. He became excited about playing and forgot that as a monk he can not play with water. So he ran towards the kids, and asked if he could play with them. The kids also became excited for a monk to play with them, and said, "Yes.” He took the lid off the pot that he had and started playing with it as if it were a boat. He said, "Look, my boat is also sailing.” Meanwhile other monks came there and saw him playing with water. They came to him and said, "Balmuni, what are you doing? Did you forget that as a monk you could not play with water? By playing with water, we cause harm to many water bodied souls. We have taken a vow not to hurt any living being. This is very bad. You have violated your vow and accumulated sins."Balmuni Aimutta realized his mistake. He immediately started repenting, "Oh! What have I done? I promised my mother that I would not do any sinful activity. How sinful I am? How nice these monks are to remind me of my mistake! What would have happened if these monks had not seen me?” He was truly regretful for what he did. He left with the other monks. Every monk has to recite the Iriyavahiyam Sutra after they come back to their place from outside. So Balmuni also recited this sutra. When he came to the part, "Panakkamne,

Beeyakkamne,Hariyakkamane,Osauttinga Panag-Daga-Matti, (if I have hurt any living beings of water, green grass, clay, then I am asking for forgiveness)" his repentance had no bound. He was very sorry for what he had done. He began thinking, "What did I do? I have hurt so many living beings. How can I be free of these sins? How will I face Lord Mahaveera? Oh living beings, I have caused harm to you. Please forgive me of my sins. I will never commit these sins again.” Because of his sincere repentance, all of his bad karmas were destroyed and he attained Kevaljnan (omniscience or perfect knowledge). He became Kevali.After this, Kevali Aimutta Muni went to Lord Mahaveera’s assembly and started walking towards other Kevalis. Some senior Munis noticed this and told him, "Oh, Aimutta!! Where are you going? That is the place for Kevalis to sit. Come over here where the other monks are sitting."Lord Mahaveera interrupted them and said, "Monks, you should not insult a Kevali. Aimutta Muni is no ordinary monk now. While reciting Iriyavahiyam Sutra, he destroyed all of his Ghati (destructive) karmas, and became a Kevali."The monks realized their mistakes, bowed down to him and thought, "There is no age barrier to be a Kevali."After death Balmuni Aimutta attained salvation.

Key Message:The pursuit and understanding of Jainism has no age limit but is rather driven by one's own true faith, understanding and passion to learn the principles of Jainism. All of us make mistakes, which causes karmas. Mistakes can be intentional or unintentional. It is possible that karmas, which result from unintentional mistakes, can be eliminated by true and sincere repentance. One should not intentionally make a mistake knowing that they plan to repent later. Such repentance will be in vain since it is not true or sincere.

Once upon a time, there lived a king named Jitshatru in the city of Vanijya. There also lived a rich householder named Anand in the same city. He was so rich that he had 4 million gold coins, an equal amount of cash, an equal amount already invested in business, lots of jewelry, and many other assets. He also owned 40,000 cows. He was highly respected by the king as well as the people of the town.One day, Lord Mahaveera visited this town and gave a sermon. After listening the sermon of Lord Mahaveera, Anand decided to accept the twelve vows of a householder. Anand observed these vows for fourteen years and then decided to renounce worldly affairs. So he talked to his children, handed over all his businesses and family responsibilities to them, and told them not to prevent him in his spiritual pursuit. He was going to spend rest of his life in penance and meditation.After some time, he attained Avadhigyan (clairvoyance) due to austerities, pure mental state, and the resulting purity of his soul. It just so happened that Lord Mahaveera and his disciples were in town at this time. One day, while Gautam-swami (one of Lord Mahaveera’s disciples) went to get alms (food), he overheard people talking about Anand's poor health, and that Anand had attained Avadhijnan. So, Gautam-swami decided to visit Anand. When Gautam-swami arrived, Anand offered his salutation lying in bed. He told Gautam-swami about his Avadhigyan and that he could visualize up to the twelfth Devaloka (heaven or celestial abode). Gautam-swami told Anand that although such knowledge was possible for a householder to attain, it could not be possible to see that far. He told Anand that he should do Prayashchitta (repentance) for telling a lie. Anand was puzzled because he was telling the truth. He did not want to disobey his spiritual teacher but at the same time, he thought it was not fair to repent for telling the truth. So, he respectfully asked Gautam-swami, "Guruji, is it necessary to repent even when someone is telling the truth?” Gautam-swami said, "No.” Gautam-swami still did not believe Anand, so he went back to Lord Mahaveera to get advice.Gautam-swami told Lord Mahaveera about his conversation with Anand. Mahaveeraswami said, "Gautam, Anand is right. He has attained such Avadhigyan that he can see that far. How could a knowledgeable person like you make such a mistake? You are the one who should ask for his forgiveness.” Gautam-swami realized his mistake and immediately went to Anand to apologize and ask for forgiveness. Anand was very happy that Lord Mahaveera took the side of truth and not that of his first disciple, Gautam-swami. He was also happy that even a great monk like Gautam-swami, came back to ask for forgiveness. He felt very strongly about his religion and the monks who follow it. Anand fasted until death and was reborn as a heavenly being in Saudharma Devaloka (a heavenly region). After the completion of that heavenly life he would be reborn as a human in Maha-Videha and would attain liberation from there.

Key Message:The essence of human life is to practice one or more of the twelve vows in daily life. This story tells us how householders (Shravaks) should have faith in truth. It also shows how simple, humble and a true follower of Lord Mahaveera Gautam-swami was. When Lord Mahaveera pointed out his mistake, Gautam-swami went to Anand without any argument to ask for forgiveness, even though he was the first disciple of Mahaveeraswami. It also shows how impartial, Lord Mahaveera was because, even though it was the mistake of his first disciple, he did not cover it up. On the contrary, he took the side of truth and explained to Gautam-swami his mistake.

 Bakula Devi was an exceptional woman whose name shines like a bright star in the history of Gujarat. Like a lotus, which remains unaffected by the mud around, she grew up, in the midst of too many luxuries and lust, to be a highly pious, virtuous and righteous woman.Blessed with incomparable beauty, she was the daughter of a courtesan. It was not that she was blessed only with external beauty, but her inner beauty also shone brightly. Though the daughter of a courtesan, she lived a pious life and guarded her chastity zealously. She wanted to lead the married life of a woman born in a high family.King of Gujarat Bhimadeva came to know about Bakula Devi and her sterling qualities and spotless character despite being a courtesan’s daughter. He thought to test her character and chastity. He sent a marriage proposal, to her which was accepted by Bakula Devi. Bhimadeva, instead of solemnizing the marriage, was diverted to the warfare and decided to invade his arch enemy king Bhoj of Malwa.Gujarat and Malwa had been at war for a long time. Bhimadeva was determined to inflict defeat on Bhoj. The war lasted for two long years with the decisive victory of Bhimadeva. People thought that it was difficult for an alluringly lovely woman like Bakula Devi to protect her chastity, especially in an environment in which she lived.But Bakula Devi was made of different stuff. From the moment Bhimadeva had sent the marriage proposal, she had accepted him as her spouse. During the period the king was away fighting the battle, she had vowed not to wear expensive robes or ornaments. She took all precaution to guard her chastity and waited patiently for Bhimadeva to return.When he returned after his victory over Bhoj, he learnt that Bakula Devi had been waiting for him and that her character was as spotless as ever. She had been pining for him and had grown frail and emaciated, having abandoned good food and all luxuries.Bhimadeva was convinced of Bakula Devi’s devotion to him and her spotless character. He, then, decided to marry her. People; on the other hand spread all types of rumors. They said, “We do not know who she is and her family too is not an honorable one! How can a son, born of such a woman, inherit the throne of Gujarat? He will not have royal blood flowing in his veins.” Bhimadeva ignored such malicious gossip. He said, “Forget that she is the daughter of a courtesan. Her character is clean and she is a pious, righteous woman.” People realized their folly in condemning such a virtuous woman and her esteem grew in their eye. Bhimadeva married her and made her the queen of Gujarat. A son, Kshemraja, was born to her. Kshemraja’s son was Devprasada. Devprasada’s son was Tribhovanpala and his son was the mighty Kumarpala.

Key Message:It is said that good and noble sentiments bloom in the hearts of people only if there is congenial environment. Very often quite contrary is the case. A person must be judged by his noble motives and sentiments, howsoever foul environment he happened to have born in or lived in. A person with evil thoughts inhabiting sacred environment has to be judged as of a lower species. Bakula Devi was a woman to be judged by her deeds, by her thoughts and her noble character and history indeed has judged her as such.

 Bappabhattisuri was versatile in interpretation of scriptures and a model of celibacy. He was born in 743 A.D. in village Duva in Banaskantha. As a child he was known as Surpal. Once when Acharya Siddhasensuri had a stay in Modhera, he happened to have a dream of a young lion leaping over a place of worship. Next morning when he went to the Jain temple and saw a bright-looking and dignified young boy, he was reminded of the previous night’s dream;

soon he called Surpal’s father named Bappa and mother named Bhatti. Due to their regard for their son’s brilliance and determination, the parents handed him over to the religious master on his request. As a token of their fond memory, the boy was named Bappabhatti. After his initiation, the boy acquired intensive knowledge of books of reasoning and logic as also of 72 arts.King Ama of Kanuaja acquired instruction from Bappabhattisuri and as a reward the king wanted to hand over half of his kingdom to him, but Bappabhattisuri acquainted the king with the concept of non-possessive vow of a Jain monk. The king was also extremely impressed by the poetic composition of Bappabhattisuri. However, from time to time the king subjected Bappabhattisuri to some sort of test to confirm his scholarship and celibacy.Keeping in view the youthfulness of young Suri ji, the king sent to him a young courtesan in a male’s dress with a view to test his celibacy. She went to the sleeping Suriji and began to attend to him. But as soon as Bappabhattisuri felt the soft touch of a feminine hand, he was soon awakened and was very much shocked. Immediately Suriji realized the intention of the king to tempt and to make him deviate by providing the company of a beautiful young woman in the darkness of the night. He requested the courtesan to go back. She bowed to the Suriji as he had conquered the cupid. The king Ama, as he came to know about the dignified behavior of his spiritual teacher (Guru) during the strange ordeal, became overjoyed.Once at the invitation of Dharmaraja a scriptural debate was organized between Bappabhatti representing king Ama and Vardhana Kunjar, the learned scholar representing Dharmaraja. In this battle of scholarship Bappabhattisuri came out victorious and as such he was honored with the title of Vadikunjar Kesari but Suriji turned this victory in a battle of arts and an occasion of harmony and dialogue. Over the years, there existed severe enmity between king Ama and Dharmaraja. Suriji explained both of them the significance of forgiveness and brought about a reconciliation.Bappabhattisuri had greatly influenced Vakpati, an ascetic from Mathura. Under the impact of Suriji’s preaching’s, the king accepted initiation in the last years of his life.Bappibhattisuri had composed 52 books of which Chaturvinshati and Saraswati Stotra are available even now. He was also a patron of artists and he arranged for the payment of one lakh ‘taka’ to an artist for his painting. He also inspired the people at large for the construction of numerous Jain temples.Shri Bappabhattisuri is a great Acharya of the Jain religion. He was as much competent in theological debating as he was in composing spiritual literature. His strong character, extensive knowledge and deep-seated religious faith had greatly impressed the rulers.

 Shrutakevali (knower of all the canonical literature) Shri Bhadrabahu Swami was the seventh in the line of pattadharas (chief disciple) of Lord Mahaveera. He was born in Vikram Samvat 94. Reputed Acharya Yashobhadra’s disciple as he was, he had the knowledge of 14 purvas (early canons). At the age of 45 years he accepted the life of penance and restraint, in the presence of Acharya Sambhuta Vijayji. He was designated as Acharya (head of a mendicant group). For over 14 years he ably managed the affairs of Jinshasan (Jain order) and added honor and glory to the post. He died at the age of 76 years and with him the tradition of Shrutakevali came to an end.Shri Bhadrabahu swami was born in Pratishthanpur. He and his brother Varahmihira both were expert scholars of 4 vedas and 14 vidyas. Their meeting with Shrutakevali Shri Yashobhadrashri resulted in their initiation. However, the Guru considered Bhadrabahu as a more deserving candidate for the learning of 14 purvas as also the acharyapada and so the Guru appointed him as his successor. This decision irritated and enraged Varahmihira who ultimately renounced his initiation. About this time, a child was born to the king and Varahmihira made a forecast that the boy would live for one hundred years.Incidentally, sanghanayak (leader of a congregation) Bhadrabahuswami staying in the same city did not go to the palace to bless the child and to congratulate the king. Seizing this opportunity Varahmihira instigated the king and the people against Bhadrabahu swami. When Bhadrabahu swami came to know all this, he said that he knew that on the seventh day the boy was to die because of a cat and so he had decided to call on the king to console him. Though he had full faith in the forecast of Varahmihira, the king took all precautions and arranged to catch and drive away all the cats out of the town in the forest area.The child was kept under strict surveillance. But as destined, the wooden bar at the door with a cat’s figure on it fell on the child’s head, killing him instantly. On this shocking and sorrowful occasion, Bhadrabahu swami went to the king to convey his consolation. Greatly moved by this gesture, the king offered him unusual honor. Varahmihira had failed in his plan and steeped in his own anger and enmity.Varahmihira was born as ‘Vyantardev’ (a class of lower god) in his next birth and by means of knowledge he came to recall his earlier birth and soon became jealous of the Jain Sangha. He then managed for the spread of plague amongst the Shree sangha as a result of which a number of people began to die suddenly and instantly. Shree sangha requested Bhadrabahu swami to do something.Bhadrabahu swami by the sheer force of his shruta gyana (scriptural knowledge) he could correctly assess the entire situation and with a view to getting rid of the nuisance he composed Uvasaggaharam Stotra. The impact of this great

stotra (devotional song) was so great that the strength of Vyantar got immensely diminished. Acharyashri Bhadrabahu swami also composed ‘Paryushana Kalpasutra’ which is popularly known as ‘Kalpasutra’. It is also believed that he wrote Niryukti on 10 sutras.Bhadrabahu Swami is known for composing commentary on ten scripture like Acharang Sutra, Krutang, Avashyak, Dash Vaikalik, Uttaradhyayan, Dasha Shrut Skandh, Kalp, Vyavahr, Surya Pragnapti and Rishibhashit. He composed 4 Chheda sutras (a law book dealing with monastic offences) and wrote monumental works like ‘Bhadrabahu Samhita’ and ‘Vasudevcharita’ containing one lakh and twenty five thousand padas (verses). Thereby he imparted invaluable knowledge of the purvas (early canons) to Arya Sthulabhadra, and thus he managed to preserve the great heritage from perishing. Acharya Bhadrabahu has a record of entering into Yoga Meditation of Mahapran Yoga. He attained the unique achievement of intense meditation of Mahaprana dhyana constantly for 12 years. Bhadrabahu swami is respected as the fifth and final shrutakevali in both the shwetambara and digambara traditions.Thus Acharya Bhadrabahu Swami was responsible for the impressive development of both Jainism and Jain Knowledge.

 Lord Rushabhdev had two wives named Sumangala and Sunanda. By Sumangala he had 99 sons of whom Bharat was the eldest and the best known and one daughter named Brahmi. By the second wife, Sunanda he had one son named Bahubali and one daughter named Sundari. All of them were given proper training in different arts and crafts appropriate to them. Bharat turned out to be a great warrior and a politician. Bahubali was tall, well built, and strong. He is known for his mighty arm. In Sanskrit language, Bahu means arm and Bali means mighty. Because he had very strong arm, he is known as Bahubali. Brahmi attained very high literary proficiency. She developed the scriptures, which came to be known as Brahmi scriptures. Sundari became very proficient in mathematics. After Lord Rushabhdev attained omniscience, both girls renounced the worldly life and became his pupils.As a king, Rushabhdev had responsibility for a large geographical area in his kingdom. At the time of his renouncement, he handed over Vinita, also known as Ayodhya, to Bharat and Taxshila to Bahubali. To the remaining 98 sons he gave different parts of his vast kingdom.Bharat quickly established a firm hold over Vinita. He was an ambitious ruler and intended to become emperor of entire India. For this purpose he organized a strong army and started developing different types of fighting equipment. His army developed a miraculous wheel called Chakraratna (Chakra means wheel and Ratna means precious jewel) that would not miss its target. Then he embarked upon his journey of conquest. In those days there was hardly anyone who could withstand his well-equipped army. He could therefore easily conquer the regions round about Vinita. Then he turned attention towards his brothers and asked them to acknowledge his superiority. His 98 brothers saw the futility of fighting with the elder brother so they surrendered their territories to him and became disciples of Lord Rushabhdev.Now only Bahubali remained. He was of different thought. He was conscious of his right to rule over the kingdom handed over by his father. Moreover, he was too proud to surrender and had the will and capacity to fight any invaders. Therefore when he received Bharat’s request to accept a subordinate status, he refused to accept that type of status and began preparations to fight. Both the brothers were strong and the war between the two was sure to result in large scale bloodshed. The counselors on both sides therefore tried to dissuade their masters from resorting to war but neither of them would give up his ground. The war thus seemed inevitable and both the brothers brought their armies face to face with each other. Every one shuddered at the prospect of the heavy casualty that was going to result by the imminent war.At last, the counselors explained to their masters that the point at issue pertained to determination of the superiority between the two. Instead of undertaking the large-scale war for that purpose, they may better resort to a duel that would avert unnecessary bloodshed. Since both the brothers were agreeable, they suggested that they may engage in a straight duel and whoever was found superior would be proclaimed as the victor. Bharat and Bahubali both agreed. Accordingly, the duel took place in which Bharat tried to beat Bahubali by using different types of equipment at his command. He however was not successful in beating his brother. How could he bear his defeat, knowing that he intended to conquer all of India? He became desperate and ignored the rules that were agreed to for the duel, as he hurled his miracle wheel at Bahubali. But the wheel was not meant to hurt the persons of the same blood. It therefore came back without hurting Bahubali.Bahubali became mad by Bharat’s violation of the rules of the duel. He therefore thought of smashing the elder brother with his mighty fist. As he raised his hand for that purpose, the onlookers trembled with the idea of Bharat’s imminent end.But all of a sudden, Bahubali thought, ‘What am I doing? Am I going to kill my elder brother for the sake of worldly possessions that my revered father has willingly abdicated and which my other brothers have forsaken?’ He shuddered at the prospect of the imminent death of Bharat. Within a moment, he changed his mind. He saw the evil in killing his brother, whom he used to respect. As proud as he was, how could he ever turn back his raised hand? He therefore used it for pulling out his hair (as the monks do during Diksha) as a symbol of giving up everything and of renouncing the worldly life.

Bahubali then thought that if he went to the assembly of his father at that time, he would be required to bow to his 98 younger brothers who had renounced earlier and would as such be considered senior to him. How would his ego let him do that? He therefore decided to seek the enlightenment on his own and started meditating on the very spot where he stood. He stayed so focused on his meditation that he did not even remember how long he continued it. He remained so immersed that even creepers began to grow on the support of his feet. In memory of this event, a gigantic 57 foot statue of Bahubali stands erected on the hill of Vindhyagiri at Shravanbelgola, near Bangalore. It has been made out of a single granite rock and was erected about 1000 years back. Pilgrims and visitors marvel that the statue under the open sky stands spotless even today.One year passed in that posture of meditation. Bahubali however did not gain enlightenment. How could he gain it, since he did not get rid of the ego that was overpowering him? At last, Lord Rushabhdev, out of compassion, sent Brahmi and Sundari to bring him to the right path. They came to the place where Bahubali was meditating. Seeing the mighty brother standing like a rock, they calmly asked him to get off the elephant. As their familiar voice reached the ears of Bahubali, he opened his eyes in all amazement and looked around. But where was the elephant? He then realized that he was all the time riding the elephant of ego. He immediately overcame it and decided to go to the Lord.During his long penance, he had overcome all other defiling instincts and only the ego had remained between him and the enlightenment. Now ego was gone and humbleness prevailed in its place. Therefore as he took the first step towards the Lord, he achieved full enlightenment and became omniscient.His life span had almost reached its end and therefore he soon attained the ultimate liberation. As such, he is the first person to gain liberation during the present Avasarpini or the descending half of the current time cycle.Meanwhile, Bharat had become the undisputed emperor or Chakravarti of entire India, which from his name came to be known as Bharatvarsha. He was the first Chakravarti of the current Avasarpini. He ruled equitably and in the interest of all. People were happy during his regime. He himself was happy in every respect. After ruling as such for a very long time, the ring came off of his finger while he was in his dressing room one day. He noticed that the finger looked rather odd without the ring. By way of curiosity he took all of the other rings off and saw that all the fingers looked odd. Then he took off his crown and other ornaments that used to decorate his ears, neck, arms etc and looked in the mirror. He noticed that he did not look as impressive as he used to look.This set in motion a train of thoughts within himself. ‘I consider myself as handsome and impressive, but all that impressiveness merely arises from the ornaments etc. that do not belong to the body. The body itself is made up of blood, bones etc. which happens to be despicable but look attractive only on account of the skin in which they are wrapped. Then, how come I am so enamored of it? Moreover, the body does not stay forever and is going to decomposed sooner or later. At that stage I will have to leave every thing.’ He thus realized that nothing in the world inclusive of his body really belonged to him. In that case he thought, ‘Why not do away with my attachment of all the temporary things and instead focus on something that lasts forever like my father?’ Thus, he developed acute detachment for the worldly life. This led to the rise of true enlightenment from within and as a result he attained omniscience in that very room.

Key Message:The focus of this great story is on ego and self-realization. Ego and pride builds negative karma and leads one to destructive behavior as symbolized in the story. Ego also causes anger and leads one to irrational behavior. Ego and superficial pride must be overcome on the path to enlightenment and omniscience. A learned person or a Sadhu should be respected regardless of his age. We should all strive for cultivating humility, a fundamental principles of Jainism.

 In A.D. 1157, Mahamatya Vahad undertook the restoration of original jinalaya in Shatrunjaya Tirtha, the well-known centre of pilgrimage. Celebrations were on. Poverty stricken Jain Bhima of Timana Village, in tattered clothes, was also there to take part in the celebrations. He used to sell ghee (purified butter). He was having two rupees, out of which he spent a rupee in buying flowers to perform the pooja (worship). Bhima, after performing the pooja, desired to have a glimpse of mahamatya Vahad, but was hesitant; he was too poor to go near him. Vahad could see the devotion on his face and made him seated beside himself. Bhima told him everything about his life and his present state.Vahad, then said, “Bhima we are fellow-travelers. You are a devotee and so am I. Let me know if there is anything that I can do for you.”Bhima felt overwhelmed at these words of Vahad.At that time, the administrators of the restoration project came to Bhima and asked for his contribution. Bhima had a very small amount left with him but he contributed every penny he had and felt happy. It was a gesture of utter devotion, his love for religion.Mahamatya Vahad highly appreciated Bhima’s gesture and told the people gathered there, “This is what I call sacrifice. Whatever, he had earned; he spent on buying flowers for worship and the remaining money he donated for

religion. He is not worried about what he will eat tomorrow. This is called as selfless devotion.”Vahad gave three silk robes and a certain amount to Bhima but he refused to accept the clothes and money. He said, “Mahamatya, I cannot barter my punya (noble, good deeds) for what you offer me. I cannot part with my accumulated punya in exchange for these worldly possessions. I cannot indulge in this deception.”This pleased Vahad much and honored him by offering him a betel leaf as was the custom.Bhima, then, went home. He was apprehensive about his wife who was a tart-tongued woman, quarrelsome by nature. But he found her very happy as she told him about her discovery of four thousand gold coins. She had found them while digging up the land. Bhima exclaimed, “How wonderful! It is the reward for what I did for the god. We must spend the money for the restoration work in Shatrunjaya.” Next day he met Vahad and offered the gold coins to him which he refused to accept.At night Yaksha Kapardi appeared to him and said, “The money belongs to you. You had pleased the god by offering flowers from your meager earning. Keep it and use it for your own well-being as well as for god’s worship. You will be prosperous forever now.” Bhima, next day, performed the pooja of god Rishabha dev with flowers and precious jewels. Bhima of Kundaliya village built a Bhimakunda (water-tank) in Shatrunjaya Tirtha.

Key Message:God wants utter devotion from a devotee. A man who donates a huge sum but has no true devotion or love for the people does so out of either vanity or ego. On the other hand, another person donates a very small amount but does it with no ulterior motives except sincere devotion. The second one is better as it is not the sum that is important but the sentiment, the bhava (feeling) attached to it. Bhima Kundaliya’s life symbolizes selfless devotion and love.

 Bhimji Sanghapati was a true devotee, a staunch adherent of truth. Bhimji was a businessman of Cambay and renowned for his business acumen. Acharya Devendrasuri arrived in Gujarat from Malwa. Bhimji met him and said, “What vow should I observe so that I receive God’s grace?”The Acharya said, “Decide never to tell a lie. Adhere to truth at any cost, and you will be happy.” Bhimji did as bade by the Acharya and vowed to speak the truth always.Once a robber, Pallipati Bhila, waylaid him on the bank of the river Mahi and demanded to know how much money he had. Bhimji honestly said, “Four thousand rupees.” Pallipati Bhila hid Bhimji in a secret hideout and demanded a ransom of four thousand rupees for his father’s release. Bhimji’s son sent counterfeit coins to Bhila Pallipati. Pallipati realized a rat on seeing the coins that they were not genuine.He showed them to Bhimji. Bhimji said that they were not genuine. Pallipati was surprised to hear these words. He thought, “How truthful this man is! He is a captive and will be released only if his son sent genuine coins. But he has the courage to call his son a cheat, and did not lie to secure his release.”Bhimji’s truthfulness struck him deeply and he thought that any harm caused to such a person would be a grievous sin. He, then, released him.In A.D. 1271 Acharya Devendrasuri ji died in Malwa in Rajasthan. His disciple Vidyanandasuri also died six months thereafter. Bhimji, being a staunch devotee of Devendrasuri, felt sad at the death of his Gurus, and for twelve years he did not eat anything.Those who observed celibacy, the fifth vrata (vow) were given a silk sari and five expensive pieces of clothes by Bhimji. There were four vratas (vows) before the birth of Mahavira - non-violence, truth, non-stealing and non-possession. The religion comprising these four came to be known as the religion of Parshwanatha. Mahavira added the fifth vrata (vow) i.e. celibacy - brahmacharya - which was given the prime importance. All our woes, he said, could be traced to carnal desires.Bhimji Sanghapati emphasized the importance of restraint and self-control. It should be self-imposed and Sanghapati Bhimji always loved and respected all those who exercised restraint.The mantri (secretary) of Mandavagadh Pethadshah and his wife Padmini were also given these robes. Thirty-two year old Pethadshah and his wife decided to observe the vow of celibacy; and performed pooja wearing the robes given by Bhimji. Bhimji Sanghapati is remembered today for his adherence to truth, supreme devotion to his gurus and unshakable faith in the vows.

Key Message:Bhimji Sanghapati observed scrupulously the vow of refraining from lying. It was the vow of not telling lies about animals and about land. This vow included refraining from misappropriating the deposits, bearing false witness in or out of court, and forging fake documents. The observer of the vow had specifically to bear in mind that if he practiced treachery and fraud in business and, under temptation, indulged in boasting a lie spreading rumors, he put his religion to shame and made it an object of ridicule and mockery. He was not to forget that breach of confidence or trust and giving wrong advice were great sins. In short, he was to understand that the secret of earning wealth was through honesty and morality. And, in morality lay one’s own happiness, peace, mental health and also other’s welfare.

 Bhimadeva was the king of Gujarat. He was so kind and simple that people often cheated him. Very often some people would poison his ears against others and get their work done.Abhad Vasa lived in Patan. He sacked his accountant as he was very dishonest and used to temper with the accounts and misappropriate money. The accountant wanted to avenge his dismissal and thought of a plan. He went to the king Bhimadeva and said, “See, Abhad is very rich but he does not contribute even ten paise to the state’s coffers. His wealth remains intact; you must do something so that the wealth is spent for the good of the people.”The king did not know that the crafty accountant was up to some mischief to entrap Abhad. He liked the idea. As per the accountant’s advice the king sent his maid to Abhad. Bhimadev’s maid came to him with a plateful of meat. Abhad was busy in pooja (worship). The maid said, “Festivities are going on in the kingdom and the king has sent the Prasad (food offered to deity and taken by devotees after worship) for you.” Abhad’s daughter Chaampalde took the plate and when she removed the cover, she found, to her horror, meat in it. She was a widow and lived with his father. She was highly religious but a very intelligent woman. She thought, “Why should the king indulge in such an indecent, crude gesture? There is something deeper than what meets the eye.” She, at once, realized that the king must have acted on the advice of the dismissed accountant. She sent with the maid a very precious necklace for the king and gifted a chain to the maid. She then told her father. “The king is acting on the advice of the dishonest accountant and they have an evil eye on our property and wealth. We must be careful. The king wants to grab our wealth but we must turn him into the protector of our wealth.”Abhad then made an inventory of his property and went to see the king. The king had thought that his act of sending ‘special’ Prasad will enrage Abhad and he would rebel against the king. It will be then easier for him to appropriate his wealth for rebelling against the state. But that did not happen; instead, Abhad was standing in front of him, with no trace of anger. The king realized his folly that it was the accountant who had instigated him to spite Abhad. He called the accountant and reprimanded him severely. He said, “You should not be jealous of Abhad’s wealth. Now touch his feet and ask for forgiveness for your evil designs.” The accountant did as bade by the king. Chaampalde’s cleverness helped the father to retain his wealth which he used for the welfare of the people and he and Chaampalde went to heaven after their deaths.Jain Shravikas occupy an important place in Jain religion. They often display sterling qualities, character of a high order and an uncanny insight when in difficult situations. Such Shravikas are the true pillars of the religious edifice. Jain religion, therefore, equates shravaks and shravikas with sadhus and sadhvis. There are many shravaks and shravikas who possessed virtues and qualities which one would normally find in sadhus and sadhvis and Chaampalde was one such character whose life is a beacon to other mortals.

 People of the country were extremely terrified by the oppression of the emperors of Delhi during the last three hundred years. But as the emperor Akbar occupied the throne of Delhi, there was a great sigh of relief and there was a new ray of hope among the people. Akbar was keen to know about various religions. Knowing their fundamental principles, he respected and honored all the religions. He tried to mitigate animosity between the Hindus and the Muslims. He made sincere efforts to temper religious fanaticism.Once Akbar, the emperor, was standing in a balcony of his grand royal palace and had his eyes set on the highway when he saw a procession in which a shravika (a Jain laywoman) in a chariot was bowing to people all around and intermittently was making offerings to the people. She was preceded by a band and all the people in the procession sang auspicious songs.Akbar was greatly surprised at the sight and asked the royal servants about the procession. Having inquired about it, the royal servants informed him that the shravika being a follower of the Jain religion, had undertaken fasts for six months and the Jain Sangha of Agra had organized that procession in honor of the prolonged penance of Champa, the name by which she was known.Akbar was astonished at the fact that one could survive without food for as many as six months; since he knew too well as to how extremely difficult it was to observe ‘roja’ (a fast observed by muslims) for a month despite the permission for a meal at every night.The royal servants added to Akbar’s astonishment as they said that the shravika named Champa had never taken a meal either during the day or at night for six long months.Akbar thought it to be impossible; hence he decided to test its veracity. Champa shravika was invited to the court with utmost respect. Akbar told her that it was impossible that anybody could undertake such fasts. Champa shravika

replied that the strength of religion would make everything possible. Akbar added that he would believe Champa shravika if she would undergo fast in the palace under the watch of his guards.Champa shravika agreed to the proposal. She stayed at the palace with full respect and honor and guards were posted outside the palace. On expiry of the time limit, Akbar wanted to know about her fasts and he was told that she had not taken any food either during the day or at night. Akbar’s surprise was genuine. He had banned killing of any living creature for the days for which Champa shravika had gone on fast. Akbar praised and complimented her. Champa shravika said politely that it was possible because of the impact of the religion, the gods and the guru.Akbar, the emperor, became interested and wanted to have detailed knowledge about the Jain religion. In all humbleness he requested Acharyashri Hirvijaysuriji to come to the palace for the purpose. After Bhagwan Mahavira, it was Champa shravika who had performed such a rare penance by undergoing six months fast. These fasts created great reverence in Akbar’s mind for the Jain religion, the Jain Acharyas and the Jain shravaks and shravikas. As a result he abolished the poll-tax levied on the Jain pilgrims. He acquainted himself with the significance of non-violence from Acharyashri Hirvijaysuriji - all this was the result of the most extraordinary penance of Champa shravika.

 Once upon a time, there was a beautiful princess named Vasumati. She was the daughter of king Dadhivahan and queen Dharini of the city of Champapuri.One day a war broke out between the King Dadhivahan and the king of nearby Kaushambi. King Dadhivahan was defeated in the war and so, he had to run away in despair. When princess Vasumati and queen Dharini learned that they had lost the war, they also decided to escape. While they were running away from town a soldier from the enemy's army spotted and captured both of them. Princess Vasumati and her mother were scared. They didn't know what the soldier would do to them. He told the queen that he would marry her, and that he would sell Vasumati. Upon hearing this, the queen went into shock and died. The soldier immediately felt sorry for his remarks and decided not to make any more comments. He took Vasumati to Kaushambi to sell her.When it was Vasumati's turn to be sold in the slave market, a merchant named Dhanavah happened to be passing by. He saw Vasumati being sold and felt that she wasn't an ordinary girl. He thought she might have been separated from her parents and if she was sold as a slave, what would be her fate? So out of compassion Dhanavah bought Vasumati, and took her to his home. On the way, home he asked her, "Who are you? What happened to your parents? Please don't be afraid of me. I will treat you as my daughter.” Vasumati didn't reply.When they reached home, the merchant told his wife, Moola, about Vasumati. "My dear," he said, "I have brought this girl home. She has not said anything about her past. Please, treat her like our daughter.” Vasumati was relieved. She thanked the merchant and his wife with respect. The merchant's family was very happy with her. They named her Chandanbala, since she wouldn't tell anyone her real name.While staying at the merchant's house, Chandanbala's attitude was like that of a daughter. This made the merchant very happy. Moola, on the other hand, was wondering what her husband would do with Chandanbala. She thought that he would marry her because of her beauty. Therefore, Moola was never comfortable with the idea of having Chandanbala around.One day, when the merchant came home from his shop, the servant who usually washed his feet was not there. Chandanbala noticed this, and was delighted to have a chance to wash his feet for all the fatherly love he had given her. While she was busy washing the merchant's feet, her hair slipped out of the hairpin. The merchant saw this and felt that her hair might get dirty. So he lifted her hair and clipped it on the back of her head. Moola saw all this and was outraged. She felt that her doubts about Chandanbala were true. Moola decided to get rid of Chandanbala as soon as possible.When Dhanavah went on a three-day business trip, his wife used this opportunity to get rid of Chandanbala. Right away, she called a barber to shave all of Chandanbala's beautiful hair. Then she tied Chandanbala's legs with heavy shackles and locked her in a room, away from the main area of the house. She told all of the servants not to tell the merchant where Chandanbala was or she would do the same to them. Then Moola left to go to her parent’s house.When Danavah returned from his trip, he didn't see either Moola or Chandanbala. He asked the servants about them. The servants told him that Moola was at her parent's house, but they didn't tell him where Chandanbala was because they were scared of Moola. He asked the servants in a worried tone, "Where is my daughter Chandanbala? You better speak up and tell the truth. I will fire you all if you don’t tell me the truth.” Still nobody said a word. He was very upset and didn't know what to do. After a few minutes an older servant thought, "I am an old woman and will soon die anyway. What is the worse Moola can do to me?.” So out of compassion for Chandanbala and sympathy for the merchant she told him all about what Moola did to Chandanbala.She took the merchant to the room where Chandanbala was locked up. Dhanavah unlocked the door and saw Chandanbala. He was shocked when he saw her. He told Chandanbala, "My dear daughter, I will get you out of here. You must be hungry, let me find some food for you.” He went to the kitchen to find food for her. He found that there

was no food left, but only some boiled lentils in a pan. The merchant decided to feed her that for the time being. So, he took them to Chandanbala. He told her that he was going to get a blacksmith to cut off the heavy shackles and so he left.Chandanbala was thinking about how her life had changed. She started wondering how fate can change the life from rich to almost helpless. Chandanbala then thought of offering lentils to someone else before eating. She got up, walked to the door, and stood there with one foot outside and one inside.To her surprise, she saw a monk (Lord Mahaveera) walking towards her. She said, "Oh revered monk, please accept this food which is suitable for you.” But Lord Mahaveera had taken vow to fast until a person who met a certain conditions and offered him food. His conditions were:

1. A person who would be offering alms should be a princess.2. She should be bald headed.3. She should offer the food in winnowing pans.4. She should be in tears.5. Her hands should be chained.6. Her feet should be chained.7. She should be wearing a single cloth.8. She should have been sold in market.9. She should offer only soaked black peas.10. She should have fasted for 3 days.11. She should be having her one foot inside the house and other outside.12. She should be locked in an underground room.13. She should offer him the alms after the usual time of offering alms i.e. lunch time had already passed.

Therefore, Lord Mahaveera looked at her and noticed that one of his pre-decided conditions was still missing. She met all conditions except the tears in her eyes and therefore, Lord Mahaveera walked away. Chandanbala was very sad that Lord Mahaveera did not accept alms from her and started crying. Tears started running down her face. Crying, she again requested Lord Mahaveera to accept the alms. Lord Mahaveera saw the tears in her eyes and came back to accept the food knowing that all his conditions were met. Chandanbala now offered the lentils in Lord Mahaveera’s hand and was very happy.Lord Mahaveera had fasted for five months and twenty-five days. Before He met the person who will satisfy all the condition he had thought of to accept the alms. Heavenly Gods celebrated the end of Lord Mahaveera’s fasting. By their magical power, Chandanbala's shackles were broken, her hair grew back, and she was again dressed as a princess. The loud music and celebration drew the attention of king Shatanik. He came to this place with his family, ministers, and other people. Sampul, a servant from the original kingdom, recognized Chandanbala. He walked towards her, bowed and, broke out in tears. King Shatanik asked, "Why are you crying?” Sampul replied, "My Lord, this is Vasumati, the princess of Champapuri, daughter of king Dadhivahan and queen Dharini.” The king and queen now recognized her and invited her to live with them.Later, when Lord Mahaveera attained Kevala-gyana, the perfect knowledge, he reestablished the four-fold order of Jain Sangh (community). At that time, Chandanbala took Diksha and became the first nun (Sadhvi). She became the first sadhvi-president (head of the order of nuns) of 35000 sadhvis. When Chandanbala attained nirvana, her soul achieved liberation.

Key Message:We can learn from a number of behaviours that are sited in this story. Moola’s heart was blinded by jealousy and therefore did not understand Chandanbala’s plight, role of a mother, and compassion of a father. This led her to do terrible things resulting in karma. This depicts the destructive power of jealousy and why we should avoid it. Next, the self-less old servant who told Danavah about what had occurred did this out of compassion, and risked her own demise with Moola. This good deed will be attached to her soul and demonstrates the principles of Jainism. Similarly, Danavah’s compassion and treatment of Chandanbala supports the proper role of a father and the willingness to help an orphan. Lastly, Chandanbala’s offering of food to Lord Mahaveera despite her own pitiful situation is very self-less and comes from the heart. Jain principles ultimately led Chandanbala to the path of liberation.

 In the evening time, some youths who had set out for fun and frolic, arrived at the upashraya (a place for Jain monks and nuns to stay) of Muni Chandarudracharya. Old and short tempered Shri Chandarudracharya was staying at the upashraya. These youths, out of mischief, wanted to play some joke on this elderly saint. One of the mischievous youths was to be married soon. Pointing at this young boy, the other youths said in a jocular tone to the monk, “O monk! Save this boy. The poor fellow is compelled to marry though he has the least desire to get married. You are merciful. If you be kind enough to him and grant him initiation, it shall end all his miseries and it shall be a great

obligation of yours.”Initially the elderly monk ignored the joke. But his silence provoked the youths further. They again requested the monk to redeem the youth from the worldly ties. True to his name, Shri Chandarudracharya was known for his extremely angry temperament. As a result of excessive joking, the old monk lost his temper and addressed the about to be married youth, “So you want to have initiation? OK, I shall grant you that; only then would you realize what it is to live as an initiated.” The youth was still in a jocular mood. He said, “Yes, please grant me initiation. At any cost, I want to leave the worldly way of life and accept the path of penance.”Shri Chandarudracharya’s temper burst out. He caught hold of the youth and seizing his head he soon began to pluck his hair (loch). On seeing this, the other youths ran away; but that youth did not budge an inch. He said to Shri Chandarudracharya, “Muni raj, soon my relatives would arrive here. It would be better if we start on a journey (vihar) before they all arrive.”Due to his old age, Chandarudracharya had already entrusted all the responsibilities of the gachchha (a chapter of monks) to a disciple. He had confined himself to self-attainment. How could such a Muni undertake a journey (vihar)?The youth carried the old monk on his shoulders and started the journey. It was a very difficult and uneven path strewn with thorns all the way. Whenever the disciple’s foot would falter giving the old monk a jerk, the old Guru’s temper would soon burst out. The disciple’s feet were bruised with blisters and stained with blood. The Guru, (spiritual teacher) riding on his shoulder, scolded him constantly. Meanwhile the disciple’s feet faltered as a result of a deep pit on their way and the Guru too lost his balance. That was enough! It was the undoing of the disciple. As the volcano of Guru’s anger erupted, he gave a heavy blow with his thick stick on the disciple’s head. The disciple was in an extremely difficult and pitiable condition; yet he thought it was his fault that the Guru had to undergo all such hardships and harassment. Consequent upon his deep repentance, disciple’s thinking was purified and soon he attained pure and absolute knowledge. The Guru said, “Previously you did not walk properly but now you walk so smoothly and steadily. How is that? How do you find your way in such thick darkness?” The disciple said, “That is the power of knowledge (kevala gyana).”As soon as he heard these utterances, the Guru jumped off the disciple’s shoulder. He apologized to the disciple who had now attained pure knowledge. Full of repentance as he was by now, the Guru too attained pure knowledge.

 This is a story about Bhagwan Mahaveera when he was a monk. He used to fast, meditate and perform penance. He was traveling barefoot from place to place and village to village. Once Bhagwan Mahaveera decided to go to the village of Vachala. On his way there, he would have to go through a forest where there was a poisonous snake named Chandkaushik. It was said that Chandkaushik could kill a person or animal just by casting its evil and angry glance at them. All the people of the villages near that forest lived in absolute fear.When the villagers learned about Mahaveera’s intention to pass through the forest, they begged him to take another route. Mahaveera had no fear. He practiced supreme non-violence. He had no hatred towards anyone and considered fear and hatred as violence to the self. He was at peace with himself and all other living beings. There was a glow of serenity and compassion on Bhagwan’s face. He convinced the people that everything would be all right and he proceeded to the forest where Chandkaushik lived. After a while, he noticed the beautiful green land fading. The forest looked like a desert. Trees and plants were dead so, he thought this must be the land that the villagers were talking about where Chandkaushik lived. So, Mahaveera stopped there to meditate. Peace, tranquility and compassion for the well being of each and every living being flowed from Mahaveera’s heart.Chandkaushik sensed that someone had come near his land so he came out of his furrow. To his surprise, he saw a man standing there. He became furious, thinking, "How dare he came this close to my land?” Chandkaushik started hissing to threaten Mahaveera. He did not understand Mahaveera’s tranquility. He became angrier, came closer to the Lord, and swayed his head, ready to strike. He saw no sign that this man would run away or even felt threatened. This made Chandkaushik even angrier and he blew poisonous venom towards Mahaveera three times. The venom neither affected Mahaveera nor disturbed his meditation. Chandkaushik was not ready for this. Now he became more irritated and bit Mahaveera’s toe. When he looked at the man again, he was surprised to see that not only had nothing happened to him, but also instead of blood, milk came out his toe.Mahaveera opened his eyes. He was calm and there was no fear or anger on his face. He looked at Chandkaushik in its eyes and told it, "Wake up! Wake up Chandkaushik! Realize what you are doing!" There was love and affection in those words. Chandkaushik calmed down and felt as if he had seen this kind of a person before. He suddenly remembered his two previous lives. Chandkaushik then realized the truth of life and what the anger and ego of his last two lives had done to him. He bowed his head respectfully to the ground.Chandkaushik peacefully retreated to its furrow with its head inside while most of his body was outside. After a while when the people came to know that Chandkaushik was no longer harmful to anymore, they came to see it out of curiosity. They saw it lying quietly. Some started worshipping, pouring milk on it, and offered food. While some were still mad because their loved ones had died due to it. They threw stones at it and hit it with wooden sticks. Blood, milk, and food attracted ants. Chandkaushik willingly suffered biting, beating, and remained in peace without any anger. This self-restraint and control on its feelings destroyed many of its bad

karmas. Therefore, at the end of its life, it went to heaven.

Key Message:Fear, hatred and ego are really violence to one’s self, and not to anyone else. Chandkaushik depicts this from the anger and ego he had committed during his past lives. Self-realization through the help of Bhagwan Mahaveera made him realize his mistake and led him to repent his deeds. This ultimately washed away his bad karmas and led him to heaven. Learning from this story, we should remain calm and avoid anger, ego, and all forms of violence.

 In A.D. 453 in the city of Vallabhi, under the leadership of Acharyadev Shrimad Devardhigani, three unprecedented religious tasks were undertaken which turned out to be landmarks in the history of Jain religion. These tasks were preservation of shruta gyana (scriptural knowledge), a more systematic compilation of the texts and conversion of those texts into written script.Owing to a famine some years ago many shrutadhara shramans (ascetic) had died and this had made the collection and compilation of the shruta gyana inevitable. At this time Vachanacharya Devardhigani Kshamashraman invited the shraman sangh in Vallabhi to consider the issue of preservation of the scriptures.The task was daunting and in the beginning Devardhigani sat with shramans and listened to the texts of agama and he memorized them all and scripted them systematically. There were two texts, Skandili and Nagarjuniya. Acharya Kalaka - IV represented Nagarjuniya text, whereas Skandili text was represented by Acharya Shri Devardhigani. Both the agama (Jain canonical literature) texts had variations because Arya Skandil and Arya Nagarjun had never met. This type of variations in the two texts had created a situation leading to division of the Jain sangha itself. As a gesture of nobility, Devardhigani noted the Nagarjuniya text as a variation. In this task full co-operation was made available by Acharya Kalaka. The prime urgency was about agamalekhan and reading of texts made the simultaneous writing of agama possible.As regards Devardhigani’s life, numerous anecdotes are available. Devarshi was a Kshatriya of Kashyapa gotra (family lineage) and he was known by the two names of kshamashraman and devavachak. Once Bhagwan Mahavira had told Saudharmendra in a holy assembly in Rajgruhi city, “Harinaigmeshi transferred me during my state of embryo from the womb of Devananda to the womb of Trishala and after 1000 years of my nirvana (emancipation) he would live again by the name of Devardhigani and he would be the final authority on the twelfth anga of Darshtivada (a title of twelfth anga work).When Devardhigani was in the state of embryo in the womb of his mother Kalavati, she saw the lord of Ruddhi and she named her son Devardhigani. In his youthful days, he was very fond of hunting. Many efforts were made to divert him from this sport. Once when he had gone for hunting, he was faced by a roaring lion and behind him he saw a deep ditch; moreover he was surrounded on either side by wild animals with elephant-like tusks. The earth under his feet seemed to move and it was raining heavily. Terror-struck Devardhigani heard a voice, “You still have the time to realize your condition of helplessness, otherwise your death awaits you.” In a tone of utmost helplessness, he said, “Do whatever you can but kindly save me. I am ready to do whatever you want me to do.” The Lord saved him and sent him to Acharya Lohityasuri and having sincerely listened to the sermons of Lohityasuri, Devardhigani became Muni. By acquiring the knowledge of one dashangi (a knower of ten anga works) and one purva (early canon) he became ‘acharya’, ‘ganacharya’ and ‘vachanacharya’. In A.D. 473 he passed away and with his death the tradition of ‘shruta gyana’(scriptural knowledge) came to an end.

Sheth Dharanashah, of Nandiya in Rajasthan, had settled in Malgadh. His father was Kurpal and mother was Kamalde. The whole family was highly religious, devout, generous and charitable. Kumbha Rana was impressed by Dharanashah’s intellectual brilliance and had appointed him a minister. Dharanasha used to spend his wealth on charities. He built a few Jain temples and repaired the old ones. He had undertaken a pilgrimage to Shatrunjaya Tirtha and observed the vow of celibacy.Dharanashah had a strong desire to build a magnificent temple of Bhagwan Rishabha dev. It is said that goddess Chakreshwari once appeared in his dream and gave him a glimpse of nalinigulm, a heavenly aircraft. He, then, desired to build a temple in the shape of the aircraft nalinigulm, which he had seen in his dream. He met Acharya Somchandrasuriji and gave details of what he had seen in the dream. The problem was to find a sculptor who could carve out the temple in the shape of the aircraft nalinigulm.About fifty sculptors were consulted and were supplied the details about the aircraft. They were asked to prepare a blueprint. Each prepared a blueprint but it did not satisfy Dharanashah. He was disappointed.Depa was a sculptor residing in Mundara, a small village. He lived a life of an ascetic and sculpture was not a means to earn livelihood for him. In his view it was sadhana, a form of worship. A highly contented man, Depa’s sculptures

were matchless. Depa accepted the assignment for he knew Dharanashah to be a devout and charitable person. He prepared the blueprint from the details supplied by Dharanashah and Dharanashah was highly pleased by what he saw. Depa then after Dharanashah’s permission began the construction of the temple.About 2500 workers toiled for fifty years but the work was not complete. In the meanwhile Dharanashah’s health deteriorated. Acharya Somchandrasuri was also getting older and it was decided to perform the installation ceremony. It was accomplished in the presence of both Dharanashah and Acharya Somchandrasuri.The Jain temple of Ranakpur in Rajasthan is known as dharenvihar and also as trailokyadipak. The temple, supported on 1444 pillars, is situated between the river Meghai on the one side and the Aravalli Mountains on the other. The four idols of Bhagwan Adishwar are installed in sanctum sanctorum. The pillars are so constructed and the temple so designed that one can have glimpse of the idol standing near any of the pillars. The erection of such a magnificent temple owes a great deal to the piety and devoutness of Dharanashah.Dharanashah’s desire was to build a summit of seven floors but realizing that his days were numbered, he constructed five floors only. The two floors which could not be constructed are extant today in the form of two niches. In the entrance one finds an elephant and above it are the figures of Dharanashah and his wife and Ratnashah and his wife. They face the idol of the god and are shown performing chaityavandana (worship of Tirthankaras). In the sanctum sanctorum of the temples is a small idol of Dharanashah. This idol must have been, it appears, installed later. The construction of this impressive temple shows that, if one wishes, money can be spent on noble deeds.

 Acharyashri Dharmaghoshsuri ji’s life is full of miracles. Previously he was known as Virdhaval. He was son of Sheth Jinchandra Pallival. Virdhaval was very busy with worldly life. One day some external cause inspired him to go for renunciation. Just at the moment when Virdhaval was getting married, he adopted white dress as a token of renunciation. With his brother Bhimdev, Virdhaval accepted initiation from Devendrasuriji in A.D. 1246 in Vijapur in North Gujarat.At the time of granting the status of a preceptor (Acharya), there was kesarvrushti (showering of blessings from heaven). He later came to be known as Acharyashri Dharmaghoshsuri. His memory was extraordinary. He could memorise 500 shlokas within six seconds. All the rulers honored Acharyashri as their ‘Gurudev’.On Shrisangha’s request Acharya Dharmaghoshsuri composed Samudra stotra. Once he recited it at the seashore in Saurashtra and a miracle took place. Suddenly a huge tide brought a huge heap of jewels ashore at the feet of Acharya Dharmaghoshsuri and then receded.At that time Kapardi yaksha (demigod) had become a nuisance. When he heard Acharya Dharmaghoshsuri’s sermon, the darkness of his ignorance disappeared and the light of understanding changed his course of life. Thus, Acharya Dharmaghoshsuri achieved victory over the wicked and the vicious.Once in his home town of Vijapur, some of the women had used some conjuration against him so as to destroy the impact of his religious discourse. But with the power of his incantation, Acharyashri made those women motionless; only when those women confessed and apologized were they set free by the Acharyashri.One yogi in Ujjain was engaged in harassment. He was so envious of Jain monks that he would always block the entry of Jain monks in the city. If by chance any Jain monk happened to enter the city, the yogi would so harass him using some charm that the latter would have to run away from the city.Once when Acharya Dharmaghoshsuri arrived in Ujjain, the yogi invoked the fury of thousands of serpents, scorpions and ants in the upashraya at night. Acharyashri took an earthen pot covered with cloth and putting his hand over it, began to recite prayers. Soon the yogi felt burning pain of stings of a lakh of scorpions. He rushed to the upashraya and apologized to the Acharya.Acharya Dharmaghoshsuri ji composed many volumes and established libraries as storehouses of knowledge. He imparted sermons to different castes like Brahmins, Maheshvari Vaishya and Kshatriyas and propagated non-violence amongst them and thereby made them the followers of the Jain religion. Acharyashri had a penetrating knowledge of grammar, and also had a mastery of the philosophical system of Nyay (logic). He could competently speak on Sutra-artha (meaning of canonical texts).Vigrahraj (Vishaldev), the king of Ajmer heard about Acharya Dharmaghoshsuri and went to see him. Impressed by his preaching he became a follower of the Jain religion. He had banned animal killing in his state on the eleventh day (agiyaras) and some other specific days of the month. He also set free all the caged animals and birds. He was the guru of Pethadsha, a gem amongst the Jains.

 Sudharmaswami was the fifth Ganadhar of Lord Mahaveera. Ganadhar means a group leader. Lord Mahaveera had many pupils. They were divided into 11 groups and each of them was placed under one Ganadhar. As such, there were 11 Ganadhars in all. The first and foremost was Gautam-swami, whose idol you might have seen in the temple. Actually, Gautam is his last name, because he belonged to the Gautam clan. His first name was Indrabhuti, but he is popularly known as Gautam-swami. Even Lord Mahaveera used to call him Goyam, which is the Ardhamagadhi version of Gautam.Sudharmaswami was the son of a learned Brahmin named Dhammil, who lived in a village called Kollag situated in the present state of Bihar. The place is now known as Kollua and according to the archaeologists, it is the place where great Pundits like Vyakta and Sudharma had their schools in ancient times. Dhammil was childless. His wife Bhaddila was therefore craving for a child and worshipped the goddess Saraswati for that purpose. It is said that the goddess was pleased by her devotion and blessed her to get a highly accomplished son. Soon after that, Bhaddila became pregnant, and in due course, she gave birth to a son, who was named Sudharma. That happened in 607 BC, which means Sudharmaswami was 8 years older than Lord Mahaveera.The boy grew up under the loving care of his parents. At the proper age he was sent to a well known Ashram school, where he studied Vedas, Upanishads and all other Brahmanical literature. By the time he came back from the school, he was known as a learned Pundit and his fame had spread round about. He then started his own school, which became a great center of learning. Pupils used to come there from all over the country. There were more than 500 students studying under him.At that time in Pavapuri, a city of Bihar, there was a prosperous Brahmin named Somil. Once, he decided to organize a great sacrifice. He wanted all the well-known learned men to come on that occasion. Indrabhuti Gautam, who was the most learned Brahmin of that time, was going to be the presiding priest. His equally learned brothers, Agnibhuti and Vayubhuti, were going to sit by his side. Vyakta and other well known Pundits were also scheduled to remain present on that occasion. Somil had come to know about Sudharma and had sent the invitation to him. Sudharma did not wish to miss the opportunity to attend that great sacrifice. Moreover, he was eager to see the Gautam brothers. He therefore, willingly accepted Somil’s invitation.At the appointed time, the sacrifice started in right earnest. Oblations began to be offered together with the recitation of the appropriate verses. As the sacrificial smoke rose towards the sky, they noticed the celestial vehicles coming down. Indrabhuti and other priests were satisfied that they could induce the celestial beings to come down to accept the oblations. They were, however, disappointed to see that the vehicles had diverted their direction and were descending at the other end of the city. They could not make out why, forsaking their great performance, the vehicles were bound towards a different destination.What had happened was that after attaining omniscience, Lord Mahaveera had arrived at Pavapuri that very time. The heavenly beings were therefore coming down to pay their homage to the Lord and to listen to his sermon. Indrabhuti was surprised to know that. He had never come across anyone more knowledgeable than himself. He therefore guessed that Mahaveera might be an impostor who could have somehow impressed the heavenly beings. It was therefore necessary to counter his tactics immediately.With that intention, Indrabhuti went towards the camping ground of the Lord. As he approached, the Lord welcomed him by calling his name. Indrabhuti was astonished that the impostor even knew his name. But as he looked at the Lord, he was impressed by his personality. His pride began to melt. The Lord soon asked him, ‘Gautam, a doubt still lurks in your mind about the independent existence of the soul. Isn’t that?’ Indrabhuti was dumbfounded to hear those words, because he did have such a doubt. The Lord then quoted the relevant Sutra from Veda itself and explained that there was no reason to hold such a doubt. With that clarification, the doubt of Indrabhuti was eradicated. Thereupon, he decided to accept the Lord as his Guru. So falling at the feet of the Lord, he requested to be accepted as a pupil. The Lord was pleased to accede to the request and initiated him as the first pupil.As Indrabhuti did not come back, his brothers Agnibhuti, Vayubhuti and other Pundits like Vyakta went to the Lord one after another. The Lord welcomed them, and, pointing out their doubts pertaining to the soul, he gave them the convincing replies. All of them were satisfied with the Lord’s elucidation and became his pupils along with their own followers.Now, it came the turn of Sudharma. He had the concept that every living being could reincarnate in its own species. In other words, human beings could be reborn as human only. His belief was based on the analogy of plant life. An apple tree, for instance, would produce the seeds from which only apple trees can come out. The Lord welcomed him, too, and, pointing out his doubt, he explained that as different types of plants could be produced by cross breeding, so human beings could be reincarnated as human or heavenly beings or even as animals depending upon their tendencies and longings. Sudharma was convinced with that explanation and became the Lord’s pupil along with his 500 followers. As a Ganadhar of the Lord he came to be known as Sudharmaswami.

This happened during the 42nd year of the Lord. The eleven Pundits who had come from Somil’s sacrifice became his first pupils and later came to be known as Ganadhars. Thereafter the Lord lived for 30 years. During that period, he continued to move in different parts of the country in order to lay down the path of liberation. During his discourses, Sudharmaswami always sat in front of him and carefully listened to what the Lord had to say. That enabled him to compose the Lord’s teaching in the form of Agams.By the time of the Lord’s Nirvan in 527 BC nine of the eleven Ganadhars had passed away and only Gautam-swami and Sudharmaswami had survived. Since Gautam-swami had attained omniscience on the very night of Lord’s Nirvan, the administration of the order was left to Sudharmaswami. During the next 12 years that he remained at the helm, he efficiently managed the order set up by the Lord and spread his message far and wide. He gained omniscience in 515 BC and attained Nirvan in 507 BC at the ripe age of 100. After gaining omniscience, the religious order was entrusted to his principal pupil Jambuswami.During the period of his stewardship, Sudharmaswami composed the Lord’s teachings in 12 parts, which are known as 12 Anga Agams. They are known as our original Agams and are collectively known as Dwadashangi. Dwadash means 12, and Anga means limb. As there are various limbs of the body, so there are these 12 limbs of the spiritual science. Many of the Agams are composed in the form of questions asked by the disciple Jambuswami and the replies given by Ganadhar Shri Sudharmaswami. A brief description of those 12 Agams is given below.

01. Acharang Sutra It is the first and foremost Agam. It deals with the code of conduct for spiritual aspirants and particularly for monks and nuns. It also covers Lord Mahaveera’s life during the period of renouncement.

02. Sutrakrutang It deals with different ideologies, Karma, salvation and various other aspects of special importance to the spiritual aspirants.

03. Sthanang Sutra It deals with various aspects of Jainism by classifying them in 1 of 10 categories.

04. Samavayang Sutra

Its pattern is similar to Sthanang, but the classification extends to more than 10 categories. This and Sthanang together form a sort of Jain encyclopedia.

05. Vyakhyaprajnapti This is also known as Bhagavati Sutra. It deals with thousands of questions pertaining to spiritual as well as worldly aspects, raised by Gautam-swami and others and replies given by Lord Mahaveera.

06. Jnata-dharma-kathang

It conveys various aspects of Jainism in the form of stories. The story of Draupadi and the well-known story of four daughters in law occur in this book.

07. Upasakdashang It describes the lives of Anand, Kamdev, and eight other laymen who adopted and rigorously practiced the code for house-holders or Shravaks as laid by the Lord.

08. Antakritdashanga It describes the lives of 10 entities who ended the life cycle and attained liberation.

09. Anuttaraupapatika

It describes the lives of the entities who are reborn in Anuttara heaven. Only the souls, who are destined to attain liberation in the next life, are born in that heaven.

10. Prashna Vyakaran It describes violence and other defilement as sources of Asrava and narrates how the major five restraints result in Samvar or prevention of Karma.

11. Vipak Sutra It describes stories depicting the consequences of Karma that the souls have to bear at the time of fructification of Karma.

12. Drishtivada This Anga has been lost more than 2000 years ago. It had 5 parts. One of them was known as Purvas. There were 14 Purvas in all. Four of them were lost before 300 BC The other Purvas were also lost later on.

Many other Sutras were compiled thereafter. Aside from the above-mentioned Anga Agam sutras, the following Sutras are prominent.

Key Message:Jainism has deep roots and we practice it based on the scriptures that have been passed down from many generations. These scriptures called Agams have been authored by well qualified monks and very respected souls. We don’t have the benefit of such great monks as Gautam-swami in this era, but we do have the benefit of learning and extracting those ideas from the scriptures.

 

The tradition of nagarseth (a respectable citizen of a city) is a glorious chapter of ]inshasan. Seth Shantidas was a generous, highly religious nagarseth. Harkunvar, Ganga maa, Mohini etc. were other names respected in society for their sterling qualities and they all belonged to the respectable family of Seth Shantidas.Ganga, the wife of Sheth Dalpatbhai, was a highly religious lady. In A.D. 1865, Dalpat bhai had undertaken a pilgrimage to Shatrunjaya. Venerable Mulchandra ji Maharaja was a member of the group of pilgrims. Vriddhichandra ji Maharaja had arrived from Palitana. Ganga maa spent almost a fortune in the service of Sadhu-Sadhvi and Shravaka-Shravika.She symbolized love, compassion and service. She was a true mother to one and all - caring and loving. She was compared to Anupama devi who had built temples in Abu. In A.D. 1911, four Sanghas had undertaken, at her instance, a pilgrimage to Ahmedabad. Shri Ratnavijay ji composed a work to commemorate this memorable event.Once Ganga maa was absorbed in listening to a discourse by Acharya Shri Nemisurishwara ji. He, in his inimitable style, exhorted people not to spare any effort to protect the pilgrim centers. His speech set Ganga maa thinking.At that time the British were building a guest house on the mountain of Sammed shikhar ji for tourists and for those who visited the place for the purpose of hunting. Ganga maa disapproved of the idea. “Why this assault on the sacred land of tirthankaras, munis and pious souls?” she wondered. She was determined to do something to prevent the sacred land from becoming profane, a land for merry making and drinking bouts. She began praying Bhagwan Parshwanatha. She also remembered the illustrious line of her ancestors. Seth Shantidas had fought the Aurangzeb, the religious fanatic, to protect the pilgrim-centers. Ganga maa adored Jinshasan and had profound attachment for the places of pilgrimage.A place of pilgrimage can inspire one to scale spiritual heights. Ganga maa was a truly devoted soul and her devotion to religion inspired her son to do something for the protection of centers of pilgrimage and thus for the protection of religion •itself. When Ganga maa’s son Lal bhai brought meal for her, she placed bangles in the plate. Lal bhai was baffled. Ganga maa said, “Acharya Nemisurishwar ji is worried about the protection of pilgrim centers. You are a nagarseth, and you have not given even a thought to it. If you are to remain passive, then wear these bangles and give me your authority. I will fight and sacrifice my life.”These angry words of his mother inspired Lal bhai to do something. He launched a fight against the British government and prevented it from building the guest house on Sammed shikhar ji.Ganga ma held Sadhu-Sadhvi in high esteem and would see to it that they observed the five mahavrata (vows) scrupulously. She would always set high standards of personal rectitude and piety - a staunch protector of religion as she was.

 In ancient times there was a town named Ilavardhan in which there lived a businessman named Dhandatta. He had a wife named Ilachi who gave birth to a very lovable and handsome boy. That being the only son, the parents deliberately kept him nameless. As a son of Ilachi, he came to be known as Ilachiputra. He was reared with all the loving care and attention in the midst of luxuries. In due course he grew to be a handsome youth and as such started being called Ilachikumar. His parents were now eager to get him married. Being the only son of a well to do family, many people offered their daughters in marriage. His parents prepared a list of selected names out of them and asked Ilachikumar to choose any one that he liked the most. But Ilachikumar could not make any selection.One day a party of acrobats came to the town. During those days, there were no stadiums where acrobats could play. They had to show their skills on the open streets. Beating the drums in token of their arrival, those acrobats planted the poles in an open area off the main street and connected them with ropes. Many people assembled there to watch the show. The acrobats ascended the pole one after another and started demonstrating their skill of playing on the rope. They were walking and jumping over the high rope. People were very fascinated by the performance. Ilachikumar also had come there to watch the show. While watching the performance of the acrobats, his attention was drawn to the young girl of the chief of acrobats. She looked very smart and was dancing very gracefully to the tune of the drums with ringing jingle bells on her feet. Ilachikumar got too much enamored by her and could not

move his glance from her.At the end of the show, the acrobats came down the rope and started collecting money from the people who had assembled for the show. People were very pleased with the performance and paid handsomely. Thus collecting good amount, the acrobats left the place and every one went home. Ilachikumar also had to go home. He was however so much fascinated by the girl that he remained absorbed in thoughts about her and could not fix his mind anywhere else. At lunchtime his parents called him to join. There too, he remained silent and finished the lunch without uttering a single word. His parents had never seen him so serious and wondered about his absent-mindedness. His father asked him about the reason for his seriousness, but he kept quiet. After the father left, the mother lovingly asked him to speak out whatever was in his mind. Ilachikumar said that it was no use telling her about that. As she repeatedly asked him, he finally replied that his mind was attracted towards the girl of the acrobats and he wanted to marry her.His mother was taken aback to hear that. She said that she could get him very beautiful and lovable girls from well to do families and asked him to forget that wretched acrobat girl. He replied that no other girl would attract his mind and he wanted to marry only that girl. Realizing the firmness of his mind, the mother told her husband about their son’s intentions. Dhandatta was shocked to hear this. He tried to dissuade the son from his intention but Ilachikumar remained firm. Dhandatta was a sensible man. He could see that Ilachikumar would not stay peaceful without that girl. He did not want to lose his son for the sake of prestige. He therefore called the chief of acrobats and requested him to give his daughter in marriage to Ilachikumar.The acrobat however said that he could not do that because he was bound by the convention of his tribe. Dhandatta thought that he might be looking for getting money for the girl. He therefore offered to give as much wealth as the acrobat wanted for agreeing to marry his daughter to his son. The acrobat however declined his offer and replied that he could not break the convention. Dhandatta then asked him about his tribal convention. The acrobat said that he could give his daughter only to the person who could win an award from a royal court by pleasing the king with his acrobatic skill and would give dinner to his community out of the prize money. Dhandatta was disappointed to hear that because it was apparently impossible for his son to fulfill that condition. He explained to his wife what had happened. She called her son and said that the girl would marry only to an expert acrobat and asked him to forget her.Ilachikumar did not give any reply. He however could not change his mind. He felt that he could not survive without that girl and was willing to make any sacrifice for her. He was even prepared to learn the acrobatic skill for that purpose. His parents were baffled by his silence but thought that he would come to senses in due course. They felt confident that Ilachikumar could never become an expert acrobat. As Ilachikumar continued to remain absent minded, they tried to divert his mind. All their efforts however failed and Ilachikumar stayed bent upon getting that girl somehow. When the acrobat group therefore decided to leave Ilavardhan, Ilachikumar secretly slipped from his home and left town along with them.He discarded his fancy clothes and donning the course clothes of the acrobats, he started learning their skill. He was smart by nature and used all his diligence to learn the acrobatics. The girl too got enamored of him and helped him in all possible ways to learn the skill. With her help, he could easily master the skill and soon became an expert acrobat. In due course, when the group reached the city of Benatat, he requested the father of the girl to organize a show at the royal court there. Thereafter, the chief went to the king and requested him to watch the performance of the young acrobat and to award a suitable prize, if it was thought fit.The king agreed and accordingly the acrobats fixed the poles in the compound of the royal palace, where the officers of the state and elite of the city were invited to watch the performance. At the right time, the king occupied his seat in the balcony of the palace. Bowing to him, Ilachikumar went over the pole and then jumping over the rope, he started displaying his acrobatic skill. He was tightly walking over the high rope intercepted with risky jumps and summersaults. It was a superb performance. No one had ever watched such acrobatic feats. Every one was highly fascinated by his skill. Ilachikumar was feeling gratified by the appreciation of the people. He thought that it should have been enough for pleasing the king too. He therefore came down and bowing to him again, he requested for an appropriate award.The king was however more fascinated by the young girl than by the performance. He thought that he could easily gain her, if he somehow got rid of the acrobat. He therefore pretended that his mind was too much occupied with the problems of the state and could not give attention to the performance. He therefore requested Ilachikumar to show his skill again. Accordingly, Ilachikumar got over the rope again and displayed his skill. At the end of that show when he came down, the king pretended to be drowsy and asked him to show the performance again. Ilachikumar could not believe that. He suspected that there was something wrong somewhere. Since he was however keen to gain his long cherished goal of getting married to the girl, he decided to try again.He again started the ropewalk, which to him was as easy as walking on the plain surface. He triumphantly looked around. From that height, he noticed, at a little distance, that a beautiful woman was offering sweet food to a monk. She was in the prime of her youth and was very attractive and highly graceful. Ilachikumar was however surprised to observe that the monk was not even looking at her. He was amazed to see that while he himself was hankering for the acrobat girl, the monk remained totally unaffected in the presence of that lovely woman. He was struck by the detachment of the monk. He compared the girl of his choice with that woman. The acrobat girl was no doubt attractive but the woman there was far more attractive. What could have been the force that kept the monk aloof in presence of that woman? And while remaining aloof, happiness was evident on his face! This detachment of the monk raised a quick train of thoughts in the mind of Ilachikumar."How come, I do not get detached, even though I have been repeatedly asked by the king to show the performance!" He recalled the excuses of the king for making him perform on the rope again and again. He could suspect that the

king was in all probability attracted by the girl and was waiting for his fall from the rope. "In that case I would never secure the girl for whom I have abandoned my home and the parents.” The happiness that he was looking for, was an illusion. At home, he had been a little exposed to the religious principles. He had learned about the soul within the body and its immense capabilities. He realized that his achievements as an acrobat must have been due to that inner capability. That monk could remain unaffected, because he remained tuned to his soul and stayed vigilant about the pitfalls. "As an acrobat, I also have to remain constantly vigilant, because the slightest unawareness on my part can result in fall from the height and consequent death. Why then, should I not use the same vigilance for the sake of the spiritual uplift?"He had treaded a long path of spiritual pursuit in earlier life. The impact of that achievement was lying subdued within, waiting for an opportunity to manifest itself. The sight of the monk provided the needed opportunity. He became fully awakened realizing that he was the soul and all the other situations were simply illusory. While on the rope, he dwelt deep into his Self and attained omniscience. Then he quietly climbed down and bid farewell to every one, as he left the place.

Key Message:The focus of this is on the principle of detachment. Attachment can be to materialistic things or to people/feelings. Often times, attachment causes us to behave in ways that may be hurtful to others and/or inconsistent with the principles of Jainism. We should strive to minimize our attachments (i.e. detach ourselves) and focus on our souls. Our souls don’t require any type of attachment to materialistic things or people in order to attain omniscience. A soul is completely detached and leaves everything behind when it moves to the next life.

 

In Rajgruhi there was a wealthy merchant named Rushabhadatt who was also known as Arhadas. His wife Dharini alias Jinmati gave birth to a very handsome son in 542 BC. The boy was named Jambu. He turned out to be very bright and intelligent. Every one liked him. As he grew up, many families were eager to get him married to their daughters. Since it was the age of polygamy, his parents selected 8 girls of reputed families and Jambu was duly engaged with them. Prior to the marriage Jambu once went to the assembly of Sudharmaswami and was very much impressed by the sermon. He developed a very high sense of detachment and decided to renounce his worldly life. His parents were of course not happy about his renouncing at such a young age. Parents of the girls he was engaged to were also very perturbed. They were worried about their daughters, since no one else would accept them because of their being already engaged to him.All of them pressed Jambu to give up his intention. They pointed out the rigors of ascetic life that he would not be able to face. They also told him that it is very hard to lead the life of a monk and advised him lead a comfortable family life. However, he remained firm. The parents thought that he would change his mind, if he gets married. They therefore insisted upon his getting married before renouncing. Jambu agreed on the condition that he should be allowed to renounce the day after his marriage. Since the girls to whom he was engaged were very beautiful and attractive, every one thought that he would surely gain attachment for them, once he is married. The elders therefore accepted that condition. The wedding took place on a grand scale. Jambu’s parents and those of the girls vied with one another in show of their prosperity. No effort was left out to make the wedding a memorable ceremony. Highly distinguished guests graced the occasion. Jewelry and other precious gifts that were adorned upon the newly weds, were the envy of the city. Rajgruhi had rarely witnessed such pomp and splendor. Every one congratulated Jambu for getting such beautiful and glamorous wives and wished him perfect happiness. At night Jambu was in elegantly decorated bedroom along with his wives and the elders heaved a sigh of relief. Jambu was however not at all affected by the glamour nor was he overcome by the beauty of those lovely girls. He had made up his mind to renounce the next day and wanted to make use of the night for orienting those girls for the purpose. He sat in front of them and started explaining the purely temporary and transitory character of life and everything pertaining to that. At that time in the vicinity of Rajgruhi, there was a burglar named Prabhav. He had been a prince of Vindhya but had a falling out with his parents on the issue of some property. He therefore left the place and had taken up burglary. He had gathered with him 500 colleagues who were willing to undertake any sort of adventure at his command. He had acquired a device to put any one to sleep and he could break any type of lock. He came to know of the fabulous treasure accumulated on the occasion of Jambu’s wedding and had decided to grab it.At dead of the night he came to the place along with his followers and saw that every one had gone to sleep because of the exhaustion of the ceremony. He asked his colleagues to pick up the valuables as he proceeded towards Jambu’s bedroom for the jewelry on the bodies of newly weds. From a little distance, he heard Jambu talking to his wives. He could not believe that the newly weds were still awake. He came close to the door and tried to listen expecting exciting love gossip. To his utter astonishment, Jambu was talking about the true nature of life. His words were so forceful that Prabhav could not stop listening. Jambu’s talk was appealing not only to his wives but also to Prabhav. He started thinking that he had fallen out with his parents and others for the sake of some possessions and was leading the nasty life of a burglar, while here was a young boy planning to give up everything that he had effortlessly gained. Jambu’s talk was still going on. The more Prabhav listened, the more he hated himself. His men

came to him with bundles of valuables, pointing out that it was getting dawn and they should leave. But Prabhav was not listening to them. He had developed disdain for his current life and was keen to change it. Ultimately he told his followers to leave him alone, because he had decided to give up burglary. They could therefore go on their own. All of them were exasperated at that. They said that they would not go anywhere without him. If he was giving up the occupation, they were also willing to give it up. By that time Jambu had finished. His wives were convinced of the futility of the worldly life and had decided to renounce with him. Then Prabhav came inside and said that he had come up for the burglary but had decided to renounce after listening his talk to his wives. He and his 500 followers made up their mind to be Jambu’s pupils. In the morning, news spread everywhere that Jambu was going to renounce that day along with his wives. His parents were disappointed that their intention did not materialize. They did not have any incentive to continue the household life and decided to renounce. And so was the decision of the girls’ parents. A spectacular procession was organized leading all those 500+ people to the assembly of Sudharmaswami. Jambu became his pupil and Prabhav and his colleagues became Jambu’s pupils. Jambuswami as he became known henceforth studied the entire teaching of Lord Mahaveera. Most of Jain scriptures are composed in the form of dialogue from Sudharmaswami to Jambuswami. He became the head of the religious order when Sudharmaswami attained omniscience. He himself attained it at the age of 36. He was the last omniscient of the current time cycle. He attained Nirvana at the age of 80.

Key Message:Jambuswami firmly believed in renouncing the worldly life from the start. In fact, his words/sermons were so powerful that it ultimately led hundreds of others to follow him in the pursuit of omniscience through the disciplined life of an ascetic. He realized that marital happiness, and enjoyment of physical beauty (of his 8 wives) is all superficial and temporary. The key is to focus on purifying the soul and helping others do the same.

Shripat Sheth and Sundari once visited Shri Shilandhar Acharya and told him that although both of them observed daily vows such as reciting Navakar Mantra, and performed Navakarashi, Samayika, etc., their son, Kamalsen, did not observe any vows.Kamalsen's parents were unhappy and anxious about the lack of devotion and spirituality of their son to their religion. They requested the monk to give some good advice to their son, so that he would change for better and he can be happy in this life, as well as the next. The monk willingly obliged.After reaching home, the merchant said to his son, "Well, my son, a great teacher is visiting our town. He is a very learned man and his lectures are worth listening.” Next day they accompanied their son to the lecture. After paying respects by bowing down to the Acharya, they sat down to listen. The Acharya talked about many things, including hell, heaven, misery, Kevaljnan, etc. After the discourse, the parents asked Kamalsen what he felt about the lecture. Kamalsen replied, "I was too busy watching the movements of Acharya’s neck area” His parents were greatly dismayed and returned home disappointed.Soon after, another great sage Acharya Gunasagar-suri visited the town, and his parents went to visit him with Kamalsen. This Acharya told the audience about stories concerning the nine tastes (rasas) because such stories attract common people. The boy liked those stories, so he began to attend the Acharya’s sermons every day and listened with interest. After a few days, the Acharya was leaving town. Kamalsen joined the people in the farewell ceremony. Many people pledged to observe some vow in their life. Kamalsen was asked if he would take a vow. He said, " I will not tell a lie except during day and night. I will not put the whole watermelon into my mouth, nor will I eat cow manure.” The Acharya was embarrassed by this boy's ridiculous behavior. Hence, to make it up, the boy vowed not to eat food without looking at the bald head of Simelo, a potter of the town. The Guruji was very pleased with Kamalsen for taking a vow, even though it was a very strange vow.One day, Simelo went out to the forest to get some clay and Kamalsen was about to eat lunch when his mother reminded him about his vow. He immediately ran to the forest to find the bald potter. There he saw the potter digging in the ground. While digging, the potter came across a jar full of gems and precious stones. At the boy's arrival, he started hiding it underneath the heap of soil. Kamalsen shouted, "Yes! I have seen it (the bald head of the potter).” The potter thought Kamalsen meant the jar and he did not want anyone else to know about the gems. So he told the boy that he would share half of the pot if he did not tell anyone else. First Kamalsen did not understand what he was talking about but later he understood and gladly accepted his offer and returned home."Kamalsen thought deeply as he returned home, "A simple vow taken out of a joke brought me this wealth. Had I taken this vow in seriousness, I would have been even richer." This incident changed Kamalsen's life. He then observed many vows, and became very happy.

Key Message:When one takes vows to do something it should require true devotion and discipline, and require some form of sacrifice, which is consistent with the principles of Jainism. Taking vows, that do not fit this profile, is useless and has no meaning. Taking vows and following through with them benefits one’s soul. These benefits may be evident in one’s existing human life, or may not be evident until some future birth. But the vows definitely help disciplining

present life.

 

In the city of Rajpur, there was a king named Hansa. He was a very fair and just king. He was known for his devotion to truth and nonviolence. On the top of Mount Ratnasringa, there was a beautiful temple that was dedicated to the first Tirthankar, Rushabhdev. During the month of Chaitra, during the full moon, people came from far away places to visit and worship in the temple. Once the king also decided to visit the temple. He asked his council of ministers to look after the kingdom during his prolonged absence and left with the members of the royal household on this spiritual mission.A few days after king Hansa departed, another king named Arjun attacked king Hansa's city. In spite of strong fight, king Hansa's army was defeated and many of the generals lost their lives on the battlefield. King Arjun gained the control of the palace and the treasury. Arjun occupied the royal throne and enforced his authority over the entire kingdom.King Hansa heard the story of this defeat on the way to the temple. The king's courtiers were very upset and advised him that he should return to the city. The king said, "I have given up the control of kingdom and we are on spiritual mission and that is what we should be thinking about. So let us keep going to the temple.” The king's courtiers were unhappy about the king's decision and worried about the safety of their families at home. One by one they all dropped out and now only one umbrella-bearer servant was left with the king.On the way to the temple the king got lost in the forest. Now he was concerned about their own safety so he took off his royal dress and jewelry and gave them to his servant. While walking through the forest, this servant also got separated from the king.As the king walked further all of a sudden a deer ran in front of him and disappeared. Right after that a hunter came running with a bow in his hand and asked the king if he had seen the deer. The king knew that if he told the truth, the deer would get killed. So, he decided not to answer the question and kept on telling other irrelevant things. So, he said that he came from Rajpur. The hunter asked him again about the deer and he answered that he was the king. The hunter was very upset with his answers and left with anger.By now the king was tired and decided to rest under a tree. He over heard the discussion going on in the bush about robbing the monks who would pass through this way in next two days. The king got concerned about the safety of the monks. While he was thinking what he could do, some policemen approached him and asked if he saw any suspicious people that looked like robbers. They said, "These people are very dangerous and we have heard that they harm the holy people. We are here to arrest or even shoot them if necessary to protect the holy people."The king was again in dilemma whether to tell the truth. He was concerned that if he told about the robbers to the policemen, they would be harmed and if not, monks would be harmed. He thought, "By telling the truth if someone is going to get harmed or killed then telling that truth is not the truth. Truth is supposed to protect and not harm anyone.” He said, "My friends, you are asked to guard the monks. Why not go and look after those monks and worry about robbers if they confront the monks.” The policemen felt better and left to join the monks.The robbers who were hiding in the bush heard all this. They were amazed by the mercy shown by this stranger. They came out, thanked him for saving their lives, and told him that they were at his service. The king advised them, "My dear friends, give up harassing people and fugitive life and be good citizens.” The robbers promised that they would not harm the monks anymore and would try to give up robbery and left.As if this was not enough, a group soldier came and asked him if he had seen king Hansa. The king asked, "What do you want from king Hansa?” They explained that they were the trusted men of king Arjun and they had been told to arrest king Hansa and kill him. King Hansa thought for a while and said, "I am king Hansa. Carry out your duty as told by your king.” After saying that, he closed his eyes and stood in meditation, and started reciting the Navakar Mantra.All at once, a dev (angel) appeared and said, "Oh, king! I am overwhelmed by your truthfulness and compassion. I have captured king Arjun as prisoner and I have given control of your kingdom back to your ministers. Today is a great day for worship and the temple is too far from here. There is no way you would reach there in time. My chariot is at your service. Please let me take you there."The king Hansa was surprised by the miraculous turn of the events. In the company of an angel god, he reached the summit of Ratnasringa in time to worship. The angel god then escorted him to his kingdom. King Hansa pardoned King Arjun and released his soldiers immediately. The angel appointed four lieutenants to look after the safety of the king and his kingdom and departed. Then king Hansa, once again, ruled the city of Rajpur, and the people were happy.

Key Message:The main theme here is the importance of the Jain principle of truthfulness and non-violence and their inter-relationship. Sometimes, following one Jain principle blindly can lead to violation of another principle, which is what Hansa was faced on multiple occasions. He thought about each situation carefully and found a very creative, smart, and beneficial solution without violating any principle and without hurting anyone. This showed his devotion and

adherence to Jainism. When faced with Arjun’s soldiers in the last situation, he had to tell the truth since no other people were involved and no other principles were involved, even though it meant the end of his life. He once again, stuck to his Jain principle, even though he would die.

Long time ago in the city of Kshitipratisthit, there was a king named Ritumardan. His wife, Madanarekha, was a very devoted and religious queen. She gave birth to a baby girl and named her Mairavati. The princess was beautiful and bright. As she grew older, the king arranged for her general education, while the queen took care of her spiritual teachings. One day, when the court was in session the queen asked Mairavati to attend the court. She was dressed in her finest robe and jewelry. Her father, Ritumardan, had her sit on the throne with him. The king asked his courtiers, "Does anyone in this world have as much wealth as I do?" The courtiers answered, "Your Majesty, we can not even think of that much wealth, even in a dream, let alone having it. Nobody else in this world has as much wealth as you do." The princess disagreed and said, "There may be many other kings who have in their possession equal or more treasures. We should not brag about what we have.” The king overlooked this comment.He asked another question, "With whose grace are you all happy?The courtiers replied, "By your grace, Your Majesty. There is no doubt about it."The princess again disagreed. She said, "What is wrong with you all? You do not have to flatter him. You know, what we receive is due to our own karmas. Father, if you think you can make everyone happy, then why don't you make everybody happy on the same level as yours? That is impossible and what is happening is nothing but the result of everybody's own karmas." The king became outraged and shouted, "Crazy girl! Why are you talking to me like this? Who taught you such things? You know that I can make a poor man rich or the rich man a poor man. If you agree with me, I will have you marry a prince, but if you disagree I will marry you to a poor guy and you will see how your karmas work." The princess replied calmly to her father, "You are mistaken.” She continued, "If I do not have good karmas in my favor, then even the best of the grooms chosen for me can turn into a beggar. We should not brag as if we can do anything and everything." The king was very upset. He ordered his guards, "Go and find the poorest, the meanest, and the ugliest man, and I will have her marry him. I want to see how her karmas save her."The princess stayed calm. The king's men found a leper and brought him to the court. His ears were rotten, nose flat, and his fingers were oozing pus all over the place. The king was very happy with their choice. He told the princess, "Defiant girl! It is my order that you marry him." The princess married him without any hesitation. She slowly got down and accepted this man as her husband. Everybody in the court was stunned. The king was satisfied with his actions. The princess was asked to remove her precious clothes and jewelry and was ordered to leave the city. Princess and her husband left the city. The princess was as happy as ever before. She never regretted what she had told her father. She had full faith in her religious belief. They walked the whole day and later in the evening, they took shelter in a temple. The leper was very moved by her. He told her, "I know what your father did was not right and it is not easy for a royal girl to marry a leper. You should disregard our marriage and marry another man of your choice.”The princess told him, "Why are you talking to me like this? I have accepted you as my husband and I am happy with my choice.” She continued, "Wealth, health, beauty and comfort or discomfort are all the results of our karmas. We should not feel happy or unhappy by that. The karmas change and their results change. So, let us not worry about that."The leper was very impressed by her reply and started to admire the princess. He thought, "What a noble woman! How strong her religious beliefs are! " As the sun set, the leper fell asleep.The princess was still awake doing prayer. She noticed an old woman with a young man approaching them. The old woman told the princess, "I know what happened to you. I did not like your father's behavior, and I have come to help you. I have brought with me a young man who is handsome and you should leave that leper and marry this young man. You will be happy with him."The princess told the old woman, "Madam, I am married to this man with my own wish and with the consent of my father and I am not backing out. A woman marries only once. He may be a leper but for me he is the king of the kings, my king."The old woman became angry and said, "If you take my advice, you will be happy, otherwise I will kill you.” The princess started uttering the Namokar Mantra. At once, a miracle happened. There was neither the leper nor the old woman. Instead, a divine person stood in front of her. The Leper had turned into Manikchand, and he said "I am Manikchand, the king of the city named Manipur on the Vaitadhya hill. Once I heard someone say,

"Crows are black everywhere, Parrots are always green, Happy are happy everywhere, Misery, the wretched are in!"

So, I decided to test this. Therefore, I changed myself into a leper to find this out. The king's men picked me up. You proved that real happy person could be happy in any situation. You are truly honorable and praiseworthy. How lucky I am to have you as my wife and my queen."The princess did not know if this was a dream or if it was for real. She still stood confidant in her belief that purity always shines. The princess showed her gratefulness to the divine person, her husband and accepted that this also happened because of her karmas. They lived happily ever after.

Key Message:There are a number of key themes implied in this story. First is that happiness or misery is a state of mind regardless of the situation that one is in. If you think you are miserable, then you will be miserable. So many people in life are unhappy today even though they have so many luxuries, love, health, and freedom that many less fortunate souls only dream of. This is why many people with less material wealth enjoy more happiness and lead more meaningful lives than do the well to do. Full faith in the theory of karma is essential to a state of contentment and happiness. Second, key message is that of faithfulness to one’s spouse. The princess’s belief and commitment to the institution of marriage is admirable. The message is that we as human beings should respect our spouses and stay committed to them until we move to another life.

 King Shrenik of Magadh had a beautiful queen named Dharini. Once while she was sleeping, she dreamt that a white elephant was entering her mouth. She immediately woke up and told the king about the dream. Shrenik knew that it was an auspicious dream. He called the fortunetellers who stated that the queen would get a handsome and lovable son who would have marvelous achievements to his credit. The king and queen were very much pleased to hear this.During the third month of her pregnancy, Dharini had an irresistible urge to ride in the country on an elephant with the king during rain, while the sky is full of clouds of different hues and there are frequent flashes of lightening. In most of India, it rains only during the monsoon, which occurs from June to October. Dharini however had the urge during off-season. The fulfillment of her urge was therefore a problem. In order to see that she is not affected by the unsatisfied urge, king asked his eldest son and the Prime Minister Abhaykumar to devise some way to satisfy that urge. Abhaykumar had a friend who could make miracles. He exhorted that friend to cause untimely rain etc. for the sake of his step mother. That friend arranged exactly according to Dharini’s urge. She therefore could ride on an elephant with the king and satisfied her urge.In due course she gave birth to a very handsome, attractive boy. Rain in Indian language is called Megh. In memory of the pregnancy urge of Dharini, the boy was named Meghkumar. At the age of 8 he was sent to school where he learned all 72 arts and crafts and became known as an accomplished youth. He was then married to 8 beautiful girls with whom he enjoyed all the pleasures of the worldly life. Once Lord Mahaveera came to Rajgruhi and camped in Gunashil monastery. Almost every resident of Rajgruhi used to go to His sermon. Meghkumar went as well, and was very much impressed. Realizing the transitory nature of the worldly situations, as explained by the Lord, he decided to renounce his worldly life. But his parents were sad to hear about his intentions. They tried every means to stop him from renouncing. He however remained very firm. But in order to satisfy his parents’ wish, he agreed to become the king for one day and was coronated with all the royal pomp. Immediately after that, he left everything and became a possessionless monk of Lord Mahaveera.At night, he was allotted a place near the door for spreading his bed. During the night, monks going for bathroom had to walk past his side. Since no lamps are allowed in the monks’ residence, they happened to trample his bed and at times his body as well. Poor Meghkumar could not sleep for the whole night. He was raised in all the luxuries and even monks used to treat him with regards. It was therefore awful for him to face the feet of the monks and the dirt that was brought all over his bed and body. He had to stay sleepless for the entire night. He felt that he could not bear that sort of miserable life and decided to give up renouncement.In the morning, he went to the Lord to seek permission to return home. The Lord was aware of the discomforts that he had faced. He however asked him, ‘Megh, do you remember the discomforts that you had faced during the previous life?’ Since Meghkumar did not, the Lord described it as the following:“During the previous life you were the king of elephants and were known as Meruprabha. Once there was a fire, which you escaped narrowly. That reminded you of the terrible fire you had faced in still earlier life. For a shelter from fire, you therefore opened up a vast stretch of land by removing all plants, bushes, and trees so that all animals could get refuge in case of a fire. You also weeded out grass that grew there.Again, there was a wild fire in your forest. All the animals came running and took refuge on that stretch. You also were there. During that time, you raised your foot to scratch your body because of an itch. That very time a rabbit was pushed in that space by the pressure of other animals. As you tried to put the foot back, you felt the presence of the rabbit and decided to hold the foot up in order to save it. The fire raged for two and a half day during which you continued to hold your foot up out of compassion for the rabbit.At the end of fire as the animals retreated, you tried to lower your foot. It had however stiffened during that time.

You could not maintain your balance and fell down. You felt agonizing pain and could not get up. That way you spent three days and night facing much affliction and acute pain. Ultimately you left that body and were born here as the prince of Shrenik, because of your compassion for the rabbit. If you could face that much distress for the sake of rabbit and gained the valuable human life in return, how come you cannot face the foot dirt of your fellow monks in the interest of gaining lasting happiness?”Meghkumar was impressed by the Lord’s words and realized that he should stay on in his own interest. He requested the Lord to initiate him afresh since he had virtually broken his vow of the monkhood by strongly desiring the worldly life. The Lord did accordingly and Meghmuni, as he was called after that, started leading rigorous, austere life. Fasting for days together, he stayed, most of time, in meditation in order to eradicate his Karmas. The Lord and Gautam-swami too praised him for that. When his body became very weak and could no longer observe the rigors of monkhood, he decided to observe fast unto death. That he did for a month on mount Vaibhargiri near Rajgruhi and took birth in heaven. The Lord has stated to Gautam-swami that at the end of the heavenly life, he would be reborn in Maha-Videha and would attain salvation.

Key Message:Here is a great example of compassion. An elephant bears discomfort and pain to save a little animal. We are more developed and rational beings. We should learn from these animals to be helpful to each other. Besides, when one takes an oath to lead the life a monk, one should not revert to worldly life. This is a very tough and rigorous life meant to give an understanding of the true nature of the soul. In order to achieve this understanding, one must put aside the worldly life permanently because it tends to distort thing. Suffering occurs because of one’s past karma so one should accept it and focus on the soul and self-realization.

 In ancient times there was a businessman named Dhandatta. He was highly religious. He had a son who was also full of religious perspective. Once, Dharmaghosh-suri, the highly enlightened Acharya of that time, came to town, where Dhandatta lived. Thereafter Dhandatta went to listen to his sermon along with his young son. The boy was much impressed by the talk of the Acharya and decided to become his pupil. Accordingly he renounced the worldly life and became a monk at the very young age. The Acharya could foresee that the boy was destined to be a great entity. He therefore named him as Kulguru. In the native language of that area, he came to be known as Kurgadu.Kurgadu seriously studied the holy books and correctly grasped their essence. He realized the role of Karma in the life of every being and thereby he learned to maintain a high level of equanimity. He also rigorously observed the code of conduct for monks. However, he had a problem. He could not stay hungry and as such could not fast. He had to eat at least once a day. Even during Paryushan Parva, he could not fast for a single day. When he had to eat on such days of Parva, he felt bad and regretted that he had acquired incapability to fast because of his previous Karma. When other monks observed long or short fasts, he praised them and rendered every type of service to them. He wished, in heart of hearts, that he too could observe fasts.Jain monks do not move from place to place during monsoon that normally sets in June and ends in October. The Paryushan Parva occurs roughly in the middle of that period. While the Acharya was once camping in the monsoon season, Paryushan Parva came. On that occasion, many of the monks undertook long fasts extending to more than a month. The senior monk, under whom Kurgadu was working, had undertaken one month’s fast. Kurgadu felt sad that he could not undertake such austerities. Seven days passed that way and the day of Samvatsari dawned. He wished that he could observe fast at least on that day. Before noon, however he felt very hungry and could not stay without food. He wondered what sort of body he had acquired that he could not fast even for one day! As it was impossible for him to stay without food, he went to the senior monk and begged his permission to go for alms. The latter scornfully asked him why he could not survive without food at least for one day. He should be inspired to observe fast at least for that day, especially when all his colleagues were on long fasts. Kurgadu humbly replied that he did wish to observe fast but very much regretted his inability to fast. The senior monk pitied his miserable fate and resentfully allowed him to go for alms.Kurgadu went for alms and most regretfully accepted the food that was offered to him. Coming back, he presented the same to the senior monk, as a part of the code of monks’ conduct and begged his permission to eat. He had done that in all modesty. That monk however became very annoyed by that request. He could not believe that it was beyond the capacity of Kurgadu to fast for one day. He therefore took the humble gesture of Kurgadu as an audacity and disparagingly said that the miserable wretch did not deserve to be a monk. So saying he spitefully pushed the food bowl towards him. Kurgadu accepted that scornful gesture as the graceful permission and going to his place he most reluctantly started to eat.All the other monks were watching with disgust the taking of food by Kurgadu on that auspicious day and pitied that he was acquiring unwholesome Karma by eating on the day of Samvatsari. While eating Kurgadu himself dwelt deep into the inability of his body to remain without food even for a day. Well read as he was, he could see that it must

have been the outcome of his previous Karma. He knew that all Karma drip off after extending the appropriate consequence and this Karma too was going to drop off. He therefore made up his mind to dispassionately bear what had been ordained by his Karma. Because of his study of the scriptures, he had gained enough insight about the true nature of soul. His despising himself for not observing fast was functioning as a handicap for the full realization of that true nature. Now, his willingness to accept what was destined endowed him the insight of distinguishing the nature of soul from the varying states of the body and mind. That gave rise to the manifestation of the true nature of the soul. His realization was strong enough to destroy all the defiling Karmas on the spot and he gained omniscience, while eating the food.When one attains omniscience, even the heavenly beings come to the place for offering their obeisance. When other monks saw the heavenly beings approaching the place for the purpose, every one thought that they must have been pleased by the acute austerities of some of them and were coming to bow to those monks. Instead, the heavenly beings turned to Kurgadu and offered their obeisance to him. No one could understand why those observing acute austerity were left out, while the one who could not observe it at all, had gained full enlightenment.In all amazement they went to Dharmaghosh-suri and asked the reason for what had happened. The Acharya said that all of them were feeling too much proud of their austerities and were unnecessarily disparaging Kurgadu for not observing fast. Thereby they were smeared by perception obscuring Karma that obscured right perception. He urged them to bear in mind that the primary purpose of undertaking austerities or any other religious practice was to gain modesty which leads to right perception and in turn helps in attaining equanimity. They had misjudged Kurgadu who had realized the essence of religion. Earlier, he had acquired austerity obstructing Karma that did not allow him to observe the austerity. He did feel sad and sincerely repented for that Karma which had become operative in his current life. By properly comprehending the role of Karma, he had been imbibed with right perception. He did regret for that but was bearing the consequence of the Karma with equanimity. This could help in wiping out the previously acquired Karmas without incurring new bondage.

Key Message:All the monks realized that they were indulging in unnecessary vanity that obstructed the dawn of right perception. The Acharya also explained that the soul had really nothing to do with the state and activities of the body. The body is obtained as a consequence of the operative Karma and should be used simply as an instrument for realizing the true nature of soul. It can be an effective instrument only if it were used purposefully. Understanding the true nature of soul was the essence of religion and that is the main thing worth pursuing in this life.

 Punia Shravak and his wife were poor villagers by their own choice. They lived in a small shack made of mud and grass. Punia had a vow not to earn more than 12 dokadas (1/12 rupee) every day. He did that by spinning cotton yarn in the house and selling it. They also had another vow to offer food to a Sadharmik. As they could not afford this , he would fast one day and his wife would fast on the next day. Even during such difficult situations, they always offered their hospitality to fellow beings. In this way, the couple did Sadharmik Bhakti (helping deserving people) every day.Punia Shravak was known for his practice of Samayika. Once during Samayika, he could not concentrate on meditation. He started thinking to himself that what had he done that was disturbing his meditation. He could not think of anything that would disturb his meditation. Therefore, he asked his wife, "What have we done differently that I can't concentrate today.” At first, his wife could not think of anything either. But as she kept on thinking, she remembered that today while coming back from market, she had picked up dry cow-manure and used that as fuel to cook. She told Punia about this. He told her that she should not have done that even though it did not belong to anyone. We should only use things, which are bought from our daily earnings. Punia could do true Samayika because he lived a life of such high morals.Even Lord Mahaveera praised his Samayika. Once when king Shrenik asked Lord Mahaveera how he can destroy his bad karmas to avoid being born in hell in his next life, Lord Mahaveera said, "If you can buy Punia Shravak’s Samayika then it may be possible.” King Shrenik went to Punia Shravak and asked him, if he could buy his Samayika. He said, "I do Samayika not to sell, but to uplift my own soul. Religious rituals can't be purchased. One has to do for himself.” King Shrenik left in disappointment but with admiration for Punia's real faith in religion.

Key Message:This shows that one can live a content life even with limited earnings. We should not take anything, which is not given to us. We should not accumulate more money than necessary because it will create more problems. Vows or rituals are done for spiritual uplift and not for monetary gain. In order to gain benefit from Samayika and other forms of meditation and penance, it should be motivated by one’s inner self and not by any motives that conflict with Jain principles.

 This is a story from the time of Bhagwan Mahaveera. At that time, king Chetak was the ruler of Vaishali and he had a beautiful daughter named Chelna. Once an artist called Bharata painted a picture of Chelna and showed it to king Shrenik of Magadh. Charmed by Chelna's beauty, Shrenik fell in love with her. One day Chelna came to the city of Magadh where she saw king Shrenik and she also fell in love with him. They soon got married.Queen Chelna was a devoted follower of Jainism, while Shrenik was influenced by Buddhism. The king was very generous with a big heart but somehow was not happy with his queen's devotion to the Jain monks. He wanted to prove to Chelna that Jain monks were pretenders. He strongly believed that no man could follow the practice of self-restraint and non-violence to that extent, and that the equanimity shown by Jain monks is superficial. Chelna was greatly disturbed by this.One day, King Shrenik went on a hunting trip where he saw a Jain monk, Yamadhar, engaged in deep meditation. Shrenik let his hunter dogs go after Yamadhar but the monk remained silent. On seeing the calmness and composure of the monk, the dogs became quiet. King Shrenik got angry and thought that the monk had played some trick on them. So he started shooting arrows at the monk but they kept on missing him. Becoming more upset, he finally put a dead snake around Yamadhar's neck and came back to his palace.The king narrated the whole incident to Chelna. The queen felt very sorry and took the king back to Yamadhar's meditation place. Because of the dead snake, ants, and other insects were crawling all over the monk's body but the monk did not even stir. The couple witnessed the limits of human endurance. The queen gently removed the ants and snake from the monk’s body, and cleaned his wounds. She applied sandalwood paste. After sometime, Yamadhar opened his eyes and blessed both of them.The monk did not distinguish between the king who had caused him pain, and the queen who had alleviated his pain. King Shrenik was very impressed, and convinced that Jain monk were truly beyond attachment and aversion. Thus, king Shrenik along with queen Chelna became devoted to Jainism and believed in Bhagwan Mahaveera.

Key Message:One should not question the will power and devotion of someone who is more religious than oneself, especially, if one can’t perform comparable level of penance and devotion. In fact, one should be respectful of such individuals. It is important to serve and support these people rather than cause them pain and suffering. This will help to avoid accumulating bad karmas. Learn to accept and appreciate virtues.

 In times of Lord Mahaveera, there was a burglar named Lohkhur. He lived in a remote cave of Vaibhargiri near Rajgruhi. He was very smart in his activity and never left any trace of his burglary. His wife’s name was Rohini and they had a son named Rohineya. As Rohineya grew up, he picked up the art of burglary from his father and eventually became an expert burglar. In smartness, he even surpassed his father. It was almost impossible to recognize him, when he was in disguise. If some one pursued him, he could outrun anyone. He could even jump over walls when necessary. He committed burglary mostly from houses of noblemen and rich people and hid the treasure of his burglaries in the most unexpected and inaccessible places. To the poor, he extended help from the wealth that he had so accumulated. Many of them therefore felt grateful and were pleased with him. Therefore, they were not willing to help the Government officials in tracking him down.Lohkhur was now very old and could see that his life was soon to end. When he was on his deathbed, he called Rohineya by his side and said that he was very happy with the expertise that he had shown in committing burglary, which had been their ancestral profession. In order to stay successful, he however advised his son never to listen to the sermon of Lord Mahaveera, because his teachings were not conducive to their profession. Rohineya promised his father to abide by his advice. So, Lohkhur could breathe his last breath with the sense of satisfaction.After he died, Rohineya expanded his burglary to a large scale. So much, that it became almost impossible for the well to do families to experience safety of their property, if they needed to go out. They were constantly afraid that Rohineya would reach their home during their absence and take away jewelry and other valuables from the house. Such people once came to king Shrenik and requested him to take some effective action to protect them from Rohineya’s burglaries, since police officers had failed to do anything about the matter. The king therefore asked Abhayakumar to undertake suitable action for getting hold of Rohineya.Once, while Rohineya was secretly on his way to Rajgruhi, he had to pass by the side of Lord’s assembly. He remembered his father’s advice. He therefore put his hands on his ears in order to prevent the voice of the Lord from reaching him. Unfortunately however, a sharp thorn pricked deep into his foot that very instance. He had therefore to take his hands off from the ears in order to take out the thorn. During this time, words of the Lord reached his ears.

He heard the following words: ‘Human life is the best of all lives. It is possible to attain liberation only during human life. Every human being can attain salvation irrespective of caste, creed, or color. By virtuous deeds, one would gain life in heaven where there are all sorts of material pleasures and happiness. The heavenly beings move above the ground and their feet do not touch it. Their bodies are shadowless; their eyes remain steady and their garlands do not wither. That life however does not lead to ultimate liberation which provides eternal bliss. Therefore, heavenly beings too crave for obtaining human life.’ By that time Rohineya removed the thorn from his foot and covering his ears with his hands again, he proceeded towards the city.Since being entrusted with the task of trapping Rohineya, Abhayakumar had secretly posted trained soldiers in disguise at the gates and all important corners of the city. He himself also remained watchful. Next time Rohineya came to the city, a watchman saw him. Rohineya was in the guise of a farmer. The watchman sent a message to Abhayakumar that some unidentified person had entered the city. Abhayakumar became very alert. As Rohineya passed by, Abhayakumar glanced at him from a secret place. He did not fail to recognize the burglar even in disguise and instructed his men to surround him. Smart as Rohineya was, he quickly recognized the danger. He ran towards the city wall. Unfortunately for him, there were soldiers near the wall to capture him. He was thus easily apprehended and was put in jail.The next day, he was appeared in court. As Rohineya was in disguise, it was hard to identify him as the burglar. Abhayakumar was of course sure, but how could the accused be punished without proof of his identity? When the king asked him about his identity, Rohineya replied that he was a farmer named Durgachandra and belonged to Shaligram village; he had come to Rajgruhi for seeing the capital and was returning home when watchmen tried to apprehend him. Rohineya had made arrangements for that assumed identity with the residents of that village. When the inquiries were therefore made in that village, the people corroborated what Rohineya had stated in the court.Abhayakumar had to devise a plan for getting a confession of Rohineya regarding the burglaries. He came to know that Rohineya was fond of drinks. He therefore arranged for serving excessive wine to the accused to the extent of making him unconscious. In that state, Rohineya was neatly cleaned, dressed in extravagantly perfumed royal garments and was adorned with valuable jewelry. He was then placed on a luxurious velvet bed on a sandalwood cot on the top floor of a palatial building. As Rohineya regained his senses, he saw himself in heavenly surroundings. There was breath taking view all around; walls, ceiling and floor were crystalline; beautiful maidens were waving scented air with diamond studded fans; slow sweet music was flowing from the background; fairylike damsels were dancing in tune with that music and apparently divine musicians were getting ready for a musical concert.Rohineya could not make out where he was. He asked one of the girls where he was and why all of them were serving him so well. The girl replied that he was their Lord in the heaven that he had attained all the divine comforts, which now belonged to him. He could live like Indra, the king of heaven and enjoy with the heavenly damsels the way he wanted. ‘Could this be true for a burglar like him?’ he asked himself. But he then remembered that he was helpful to the poor and needy and he was sure that God must have been just. ‘Or could this be the plan of Abhayakumar?’ he thought again. It was real hard for him to decide what was truth. He therefore thought it was best to wait and see.After a while, a luxuriously clad person entered with a golden staff and book in his hand. ‘Is your new Lord awake?’ he asked one of the damsels. The girl replied that their new lord had just woken up and they had been getting ready to celebrate his arrival in the heaven by presenting the divine concert. ‘Let me make sure that all preparations pertaining to his arrival have been completed before you start your concert; and let me also get from him some information that the heavenly realm needs to know.’ As he was saying this, he came to Rohineya. Opening his book, he asked Rohineya to narrate his deeds from his previous life, before prior to enjoying the amenities of heaven.Meanwhile, Rohineya was watching all around. He remembered what he had heard from Lord Mahaveera about heavenly beings, at when the thorn had pricked his foot. He observed the movements of the so called heavenly beings in front of him. He noticed that their feet were touching the ground, their bodies had shadows, and their eyes were blinking like human beings. He immediately made out that the heaven was a fake and it was only a trick of Abhayakumar to gain evidence of his burglaries. He therefore replied that in the previous life he had given donations for all worthy causes, he had constructed temples, and he had been for pilgrimage to holy places and had rendered service to the deserving entities. That person took note of his statement and asked him to narrate any wrong deeds that he might have indulged in. Rohineya said that he had scrupulously avoided misdeeds and therefore he was born in heaven. Abhayakumar’s plan back fired and Rohineya was set free as being the innocent farmer that he pretended to be.Rohineya was released, however, he constantly thought about what had happened. He realized that what he had accidentally heard from Lord Mahaveera, had saved his life. Then how could his father be right in the advice that he had given? That Lord must have been a real grateful entity. ‘If those accidentally heard words were so helpful, imaging how helpful his entire teachings could be?’ he asked himself. Did he waste his years avoiding sermons of the Lord? After pondering at length, he decided to go to the Lord and to serve at his feet. He went to the assembly and humbly requested the Lord to accept him as his pupil. He also offered to become a monk, if the Lord considered him fit for renouncement. As the Lord thought him worthy to become his pupil, he sought his permission to make confession to the king before he renounced. He then disclosed his real identity to the king who was present in the assembly and offered to accept any punishment. He also requested Abhayakumar to order some of his officials to take back all the valuables that he had stored. That way the stolen materials were recovered and handed over to their respective owners.Since Rohineya had voluntarily confessed and had willingly returned everything that he had taken during burglaries, the king decided to pardon him and permitted him to be the Lord’s monk. Rohineya highly repented for what he had done in his life. He started observing severe austerities in order to erase the Karmas acquired by his misdeeds. When

his body was unable to bear more, he adopted Anashan (Avoiding food and staying in meditation) with the permission of the Lord and attained entry into heaven at the end of his life.

Key Message:Theme here focuses on honesty and principle of non-stealing. One should not steal from others even if one takes the stolen items and donates them to poor people. Wrong doing is still wrong doing regardless of how much good you are doing in other areas. One must repent for it in order to destroy the bad karma that accumulate as a result of it. Second thing we learn from this story is that we can only attain liberation from human form. Even heavenly beings can’t attain liberation without taking a birth as a human being first. So we should all realize how fortunate we all are to have this human birth and make the most of it and wash away as much bad karma as we possibly can.

 Sage Nandisen was a great ascetic and well versed in the scriptures. He took a vow to serve monks with utmost devotion. His devotion of serving the monks was popular even in the heavenly abode.One day his services were very much commended by Indra in an assembly of angels. One of the angels could not believe this and decided to check out the worthiness of sage Nandisen.The angel gods, due to their miraculous power, can assume any form they desire and can reach any where in a split second. This god arrived at the outskirts of the village where sage Nandisen was, to test his "Vow of Service" and assumed a form of two monks. One became a very old and debilitated monk, while the other became a young and healthy monk.It was a day when the sage Nandisen was to break his fast. After he came from gathering gochari (alms) and was about to break the fast, the young monk came to him and said, "Oh blessed one! There is a very old monk suffering from diarrhea, extreme thirst, and hunger. He is weak and needs your help."Hearing these words, sage Nandisen immediately got up, took pure water with him and went to the place where the old monk was. Seeing Nandisen, the old monk at once raged, "Oh you wretch, I am lying here suffering and you did not even care to find if anyone needs help."Sage Nandisen was not offended by these words. He had developed virtues of tolerance, forgiveness and, compassion. He calmly replied, "Oh, the best of the monks, kindly excuse my oversight. I have brought pure water for you to drink."He helped the old monk drink the water. He cleaned his clothes, his body and helped him sit up. The old monk again became irritated. He frowned, "Oh you fool, don't you see that I am too weak to sit. What are you doing to me?"Sage Nandisen said, "I will help you.” After helping the old monk to sit up, he said, "Oh revered monk, if you desire, I shall carry you to Upashray (place where monks stay temporarily) where you will be more comfortable."The monk replied, "Why are you asking me? You may do so if you wish."Sage Nandisen seated the monk on his shoulders and slowly proceeded towards Upashray. He walked slowly, watching every step carefully. The old monk (angel god) was determined to test him, so he increased his own weight gradually. With the increase in weight on his shoulder, sage Nandisen began to tremble and he almost fell down. The old monk said, "Oh you wretch, what is wrong with you? Don't you know how to walk? You are shaking my entire body. Is this the way to serve the sick?"His words were very rude and harsh but sage Nandisen was not disturbed at all. He said, "Pardon me. I shall be more careful."He ignored this and continued walking and took care not to offend the monk with any of his actions. On the way he thought about how to cure the monk.He arrived at the Upashray with the monk. During all this the old monk was watching sage Nandisen and did not see any change in the helping nature of sage Nandisen even after all the aggravation. So the old monk turned back into an angel and bowed down at once to sage Nandisen, saying, "Blessed are you. Oh sage, you are the illustration of a real monk. You deserve all the praise by Lord Indra. I am very pleased with you and grant you whatever you choose.""Oh heavenly angel, this human life is very precious. Nothing is more valuable than human existence. I am content. I crave for nothing", said sage Nandisen. The heavenly angel bowed his head at the feet of the sage and returned to his abode, applauding the merits of the sage.

Key Message:This story teaches us the importance of tolerance, discipline, and contentment, which are all fundamental principles of Jainism. First and foremost, Nandisen had chosen to devote his human birth to serving monks, which is very admirable and requires utmost levels of dedication and discipline. The important point to realize is that Nandisen demonstrated his tolerance (i.e. abstinence from getting angry) and willingness to serve others before serving (food and water) one’s self without even knowing that he was being tested by the angel gods. This means that he was truly dedicated to the monks and believed in what he was doing. He also indicated his contentment with the human life

when asked for a wish. This contentment is symbolic of the principle of non-possessiveness.

 

Once upon a time, there lived a poor woman and her son in a small village. One day, there was a festival in the village and all the kids, including the poor boy, came together to play. After playing, everyone started to eat kheer (sweet rice pudding and milk), that they brought with them. This poor boy did not have anything with him. He felt bad and ran back to his mother. He asked her if she would make him some khir since all the other children were eating it. His mother said that she could not make khir and told him to eat whatever she had cooked. He started crying and insisted on having khir. His mother could not bear to see him cry. So she went to the neighbor's house and borrowed some milk, sugar, and rice to make the khir for her son. She poured the khir into a dish and left to fetch water from the well. As the boy was about to start eating, he heard the words, "Dharma Labha," (meaning, may you be blessed of spirituality, usually spoken by Jain Sadhus). He saw a monk at the door for the alms (food). Without any hesitation, the hungry boy invited the monk in and offered him the khir. While pouring the khir, all of it slipped into the monk's pot. He was happy that he could offer this to the monk even though nothing was left for him to eat. His good intention brought him good karmas, and in his next life, he was born as Shalibhadra.Shalibhadra’s mother was Bhadra Shethani and his father was Gobhadra Sheth. His father had renounced the world to become a monk when Shalibhadra was a young boy. Shalibhadra was born a multi-millionaire. His life was like being in heaven. It was said that even the heavenly angels were jealous of his lavish lifestyle. He had 32 beautiful wives. His mother never let him out of his palace out of fear that he might become a monk like his father.One day, some merchants from Nepal came to sell some very expensive saris. They went to king Shrenik's court where the king told them that he could not afford to use his citizens' money for such expensive saris. They were going back with disappointment because they had high hopes of selling saris in this city. When Bhadra Shethani came to know about this, she sent for those merchants. The merchants were reluctant to go because if the king could not buy, how could any of the residents buy such expensive items. But they went there anyway. Bhadra Shethani asked, "What do you have?” They said they had sixteen saris. She said, "Only sixteen? I need thirty-two saris because I have thirty-two daughters-in-law.” The merchants thought she was joking and would not even buy one. She said, "What are you waiting for. Take out those saris.” They took out those sixteen saris. The merchants were surprised that without any second thought she bought all sixteen saris. They were further dazed to see her tearing such precious saris into two pieces in front of them and giving a piece to each of her daughters-in-laws to wipe their feet. The merchants were stunned but left with joy. The daughters-in-laws used these pieces once and threw them away.One of the servants at Shalibhadra’s place liked the queen, so she took one piece for the queen. The queen was baffled but happy that such rich people lived in her kingdom. She told this to king Shrenik. He also felt very proud of such rich people who uphold the good name of his kingdom. He invited Shalibhadra to his court to honor him. When Bhadra Shethani found out, she went to the king and told him her son was very shy and invited the king to come to their palace to honor Shalibhadra. King Shrenik accepted the invitation and went to Shalibhadra’s palace. When King Shrenik reached there, he realized that his own palace was nothing compared to Shalibhadra’s palace. Bhadra Shethani offered him a place to sit and asked Shalibhadra to come down to see the king. Shalibhadra did not know anything about king or kingdom and thought that there was some sort of merchandise that his mother wanted to show him. So he said, "I do not want to see that but go ahead and buy it.” His mother said, "This is not the merchandise. He is our king, our master, and you need to come down to greet and honor him.” The word "master" started ringing in his ears. He wondered, "Why should I have a master over me. I should be the master of myself.” While thinking like this, he came down, and paid respects to the king, but he could not stay there very long and went back.He kept on thinking that he was not free because there was someone over him. He started to think about his father (who had became a monk) and the real meaning of life. He decided at that moment to become a monk and told his family about the decision. His mother and wives tried to convince him to spend some more time with them. But he was determined to renounce the world. But, he agreed that instead of renouncing all thirty-two wives at once, he will renounce one wife at a time and then he would definitely become a monk. He started to do that the very same day.A few days passed by. One day, his sister Subhadra was giving her husband Dhanna a bath and suddenly tears rolled down from her eyes and fell on him. He looked up and saw his wife crying. He asked her why she was crying. She told him that her brother had decided to be a monk and he had been renouncing one wife every day. Dhanna laughed and told Subhadra, "Her brother was a coward. If he wanted to leave his wives, why wait?” Subhadra was upset to hear that, and told her husband, "It is easier said than done.” This sparked awareness in Dhanna's mind, and he told her, "I am leaving all eight of you right now, and I am leaving right now to be a monk.” Subhadra was taken by a surprise. She told him that he must have been joking. But Dhanna said, "It is too late now. I am determined to be a monk. If you all want to join me you are welcome.” Seeing Dhanna determined, Subhadra and the rest of his seven wives also decided to become nuns.Now, Dhanna came to his brother-in-law Shalibhadra’s place and challenged him, "Hey Shalibhadra! If you really want to leave the family and become a monk, then what are you waiting for? Join me."Shalibhadra heard and accepted the challenge. He told his wives, "Sorry, but I am leaving you all today.” He went down to join his brother-in-law. His wives joined him too. All of them went to Lord Mahaveera and accepted Diksha.

After observing the penance as monk, he was born as an angel in heaven. From there, he would be born in Maha-Videha Kshetra and ultimately attain liberation, Moksha.

Key Message:Selfless service always pays off. Neighbors helping neighbors reflects a caring society. The virtue of a charitable act in the life of a little boy has multiplied in the life of Shalibhadra. As a result he was able to leave everything easily. Good deeds always leave an imprint on the soul. Good deeds and practicing penance as a monk ultimately leads to liberation of the soul.

 In the city of Kshitipratisthit, there lived a king named Virsen. He had two sons, Surasen and Mahasen. Both brothers grew up with deep love for each other.Once Mahasen developed a boil on his tongue. It grew in size, became more painful, and would not let him rest. The King tried all treatments but nothing worked. Everybody felt sorry for the Prince’s suffering. All attempts to cure him failed and at last, doctors declared it as an incurable problem. After a while, disease advanced so much that he had a horrible bad breath. No one could come close to him because they could not tolerate the odor. But his younger brother, Surasen would not leave him alone. He always sat by his bed. One day, he decided not to eat any food till his brother was well. Later that evening, it struck him to recite the holy Namokar Mantra.Surasen brought a cup of water to his brother's bedside. He recited the holy mantra and sprinkled the water on his brother's tongue. To his and his brother's surprise, there was some immediate relief. After continuing this for several days, his brother's tongue became better. The odor and the boil disappeared. Everyone felt happy and developed a deep faith in Namokar Mantra.After a while, Acharya Bhadrabahu came to that city. He was blessed with Avadhi Jnan (clairvoyance) The two brothers came to pay him homage. After the sermon was over, Surasen approached him and asked if he could explain them why his brother had to suffer.The Acharya told them how his past life caused this to happen."In the Bharat Kshetra, there is a city called Manipur. Madan, a warrior lived there. He was a strong believer of the Jin path. Madan had two sons, named Bhir and Vir. One day on the way to a park, two boys saw a monk lying in the street and found out that the monk was in the meditation when a poisonous snake bit him. The snake had, however, escaped into his hole. Upon hearing this Vir became very upset and asked, "There were so many people here and why nobody killed the snake?"Bhir said, "Brother, the snake could escape because of his good karmas. But why are you wishing for such a sinful act?"Vir said, "Bhir, can't you understand that the snake has committed the grave sin by biting a holy righteous monk? Therefore killing a snake would not be a sinful act."Bhir replied, "No, two wrong acts do not make one right. Wrong is wrong. You should not get emotional and justify your thinking. You should repent for what you just said."Vir was still upset and said, "No."The monk continued to tell Surasen, "Bhir is reborn as you and Vir as your brother. Since he wished to hurt the snake and did not repent, he had to suffer by having a boil on his tongue. By the time you started reciting the holy Namokar Mantra his bad karmas were depleted and it seemed as if you helped him cure his illness."They were enlightened by listening about their previous. They decided to renounce the worldly ties and became monks. From there on, they lived a spiritual life.

Key Message:Theory of karma is explored here. Things happen to one based on the bad or good karma that has accumulated. There is no luck or misfortune, but instead, one is guided by one’s karma. Reciting the Navakar Mantra and/or deep meditation are methods of destroying bad karmas. Due to our one- dimensional vision and lack of knowledge, we don’t always understand why bad or good things happen to us.

 

Rathnemi and Aristnemi were brothers, but the two were poles apart in temperament. Aristnemi was detached whereas Rathnemi was attached to worldly things. The beautiful Rajimati wanted to marry Aristnemi, who refused it being devoted to monkhood. Rathnemi was pleased to learn that his brother had refused Rajimati, for it increased his own chances of marrying her.So Rathnemi sent his maid secretly to Rajimati to sing his praises. After praising Rathnemi's handsome personality, bravery and skill, the maid put forth his proposal for Rajimati's hand. Rajimati was surprised at that but decided to playa trick in order to teach Rathnemi a lesson. She asked the maid to send Rathnemi personally to get the answer. She added that he should bring his favourite drink with him.Rathnemi regarded Rajimati's message as a good sign. He went to her house thinking happily about the future. Rajimati greeted him and the two talked for a long time, eventually opening the drink Rathnemi had brought.Rajimati had the drink with a medicine instantly. Just as Rathnemi was thinking his proposal would be accepted, Rajimati vomited in the same cup what she had drunk from. Rathnemi shivered, wondering if something was mixed in his own drink as well, when Rajimati gave her cup filled with the vomit to Rathnemi and asked him to drink it.Rathnemi was startled. Rajimati's behaviour irritated him. He barked angrily, "Rajimati, to ask such a thing is to insult a noble man like me! Do you regard me as a dog or a crow that you think I would drink the vomit.Rajimati --I'm just testing your love.Rathnemi --Is this the proper way to test it? There are many other methods.Rajimati --If you had just drunk it at my command, I will know that you truly love me. After ail, this is the same liquid that you brought for me. I swallowed it but vomited it before it reached my stomach.Rathnemi --It makes no difference. After all, it is vomit. Rajimati - is it so difficult for it to be drunk by the person who wants to marry me?Rathnemi--What in the world does marriage has to do with vomiting?Rajimati--In the same way as this drink was vomited by me, I was abandoned as if vomited by your elder brother. Rathnemi! When you thought of marrying me, you should have considered that you were really wishing to marry your elder brother's wife. You weren't thinking about anything but beauty. It would've been better for you to renounce worldly pleasures and enjoy inner peace.Rajimati's words awakened his conscience. He was ashamed. He replied with sorrow: " I apologize for my mistake and will not repeat it in future. I hereby renounce worldly affairs like my brother. Now I shall go."

Jindas was the chief minister of king Jitshatru, who ruled over the town of Basantpur. Jindas and his wife Jattvamalani had a daughter named Subhadra. Their family had a background of deep-rooted Jain traditions. The practice of Samaayika, self-study, and chanting of mantras was embedded into the routine of their family life. Because Subhadra especially showed much interest and enthusiasm in Jain spiritual practices, Jindas wanted her to be married into a Jain family to avoid any doctrinal conflicts. . However, his search to find a suitable match was at first unsuccessful.A youth named Buddhadas from Champanagri saw Subhadra on a visit to Basantpur and was so attracted by her beauty and the serenity of her countenance that he collected information about her. He was happy to learn that she was still unmarried. However, then he learned that her father was determined to give her away in marriage to a Jain family. This revelation was a shock to Buddhadas who belonged to a family of Buddhist tradition. He decided to avoid losing neither Subhadra nor his religion through deceit. He disguised himself as a Jain householder and performed Jain rituals, i.e., Samayika, meditation, religious study, etc. His family was surprised but he was determined to get what he wanted. So, when he felt he was ready, he orchestrated an accidental meeting with Jindas. Finding Buddhadas a capable youth and devout Jain, Jindas gave Subhadra to him in marriage. But when Buddhadas returned to Champanagari with Subhadra, he threw out his adopted guise of a Jain youth, because its purpose was served.When Subhadra came to know she had been deceived, she was stunned and hurt, but, because of her inner strength, faced the situation boldly and courageously. As the only Jain in a Buddhist family, she was taunted and ridiculed, but she held her head high and kept her religious resolution.One day, a Jain monk practising abhigraha came to Buddhadas's house to collect alms. Subhadra gave him alms joyfully. When he was leaving, however, she noticed tears falling from his eyes due to a straw stuck in his eye, and knew that monks practising abhigraha do not take care of their bodies. Not able to bear the pain in the monk's eye, Subhadra went to him and drew the straw out with her tongue. Her mother-in-law, who witnessed the incident, yelled at her, "You have blemished our home by your indecency! You didn't feel shy of touching the monk? You boast of the Jain religion. Does your religion encourage such activities, which are against monastic discipline? Does it not promote lewdness?" The whole family was furious and tried to force her to convert to Buddhism, though she was adamant on her views. Even Buddhadas also expressed doubt on Subhadra's character and started scolding her for the act. Ultimately he stopped speaking to her. She however tolerated everything and indulged in spiritual practices even

more.When the news spread to others in the city, the situation worsened and Subhadra felt worse. Instead of fearing the blemish on her own name, though, she worried that the Jain religion and its practitioners were being condemned wrongly because of her. Feeling grievous, she once burst into tears, but no one was there to console her. She restrained herself a great deal and kept firm faith in her religion and in her chastity. Subhadra decided to abstain from food and drink until she cleared herself of the false charges, and then absorbed herself in chanting Namaskaar Mahaamantra.On the fourth day of her fast, all four doors of Champanagari got jammed automatically and all efforts to open them were in vain. Because all the roads to go out from the city were blocked, the inhabitants were worried. All of a sudden, a divine voice exclaimed, "Citizens! Your efforts are in vain! Only if a chaste woman, having tied a sieve with a thin thread, draws water from the well, and sprinkles it on the doors, can she open them."The voice created much discussion and deliberation among the women of the city. Some women appeared to have confidence in their chastity but doubted whether their efforts would open the door. If a door didn't open, a woman was likely to be branded as unchaste. Though most women opted not to participate because of the dilemma, a few picked enough courage, went to the well, tied the sieve with a thread but could not draw any water.When Subhadra heard of the city's problem and the suggested solution to it, she thought to herself, 'What an excellent opportunity .for me to get rid of the blemish wrongly cast upon me'. She said to her mother-in-law, "If you allow me, I may go and open the door," to which the mother-in-law looked at her with widened eyes and said, "0 wretched woman! Do you want a further defamation of our family? Have you forgotten how you acted so immodestly with that monk?" Subhadra was quiet for a moment and then again requested. When her mother-in- law did not answer, Subhadra concluded she was not protesting.Though people stared at her with suspicious eyes as she approached the well, she paid them no heed and resolutely tied the sieve with a thin thread, mentally recited Namaskaar Mahamantra and drew the water, which she took to the doors and sprinkled on three, which immediately opened. She left one with the idea that if any other woman would be required to prove her chastity, that door would be for her.After that event, Subhadra was given a big applause. When Buddhadas and his family knew what happened, they all apologized to Subhadra and felt proud to have her as a member of their household. They adopted the Jain religion. Finally Subhadra became a Jain nun and attained liberation from all worldly bandages.

 There once was a poor Brahman named Kapil. One day his wife asked him to devise a plan in order to come up with some money. He could not think of one, but his wife could. Her plan was for him to go to the king who always donated two grams of gold to that person who came to his palace to wish him good morning. Immediately he got ready to go to the palace at sunrise the next morning. Due to his desire for the gold, he became restless during the night and left his house at midnight to fulfil his desire.On his way to the palace, a policeman interrogated him, "Who are you and what are you doing at this time of night ?"The Brahman remained silent so they thought that he must be a thief. They arrested him and brought him before the king. Kapil picked up his courage and introduced himself."O, King! I am a poor Brahman of your kingdom. I always try to come here to get the gold but when I reach here I am always late. For this reason today, I started my journey at mid-night to receive it."The King was pleased to hear the truth. He was willing to provide him with as much money as he needed. The Brahman, submitting to the overpowering feeling of greed, wanted to get the whole kingdom from the king.Then, coming into his senses, he suddenly realised he didn't need money but only mental peace. Therefore, he decided to become a monk and lead a life of self- control and self- discipline.

 Shreyansa Kumar, the son of King Somaprabha in Hastinaapur, and the grand-son of Rishabha, seemed to be an exceptional young man. Once he a dream that he watered a grand golden mountain with a jar of nectar. In that same night a rich man named Subuddhi had a dream in which Shreyansa Kumar made the sun, with its thousands of brilliant rays, shine ever more brightly. Even King Somprabha himself dreamt that a great man was being defeated and he succeeded only with the help of Shreyansa.The next day all met and discussed the dreams in the council of the State. Dream readers were called to reveal the meaning of the dreams, but even they could not fully comprehend what such images indicated. Nevertheless, all

agreed that Shreyansa was destined to become something magnificent.Thus everyone returned contented to their homes. Shreyansa Kumar, still pondering over his dream, con- sidered what great deeds would be perfonned by him.By chance he looked at the highway and he recognized a lean figure approaching him as Bhagawan Rishabha. Because of his purity of thought, Shreyansa had achieved Jaatismaran gyan and realized that Rishabha had been performing penance for the last twelve months. Therefore nobody was offering him food.Rishabha had been offered various types of precious jewels, but no one ever offered him food. In return, Rishabha never asked for food. Upon seeing him who had not eaten anything for the last one year, Shreyansa rushed to meet the Bhagawan.Shreyansa implored Rishabha to come to his palace, sanctify it and give him the privilege of becoming a worthy donor. Upon arrival at his home, Shreyansa Kumar searched for something to offer in alms and found several jars containing the juice of sugarcane, which was traditionally used to end fasts. He offered this juice to Rishabha with great pleasure. At that time Jain munis did not use pots to eat and drink but instead used their hands as cups. Thus Rishabha cupped his hands and drank the sweet sugarcane juice.That was the day of Akshaya Tritiya. Now, on that same day each year, many of our Jain followers begin a fast that is observed on alternate days for a full year.

 A little boy named Thaavaacha Putra was standing atop his home and enjoying the natural beauty of the landscape when a sweet melody from a neighbouring house reached his ears. Curious of its nature, he went to his mother and asked her what it was and what was its significance. His mother told him that the songs were a part of a celebration to welcome a newborn child."Were such songs sung at my birth also?" Thaavaacha Putra asked. "Yes, my dear," his mother answered. "Songs more in number and sweeter than these too." "Mother, I feel almost as if I have never stopped hearing them." "Go and listen to them then, my son."Thaavaacha Putra went back to the roof and listened to the singing. The songs, however, were not as pleasant then. They were harsh and shrill and filled him with a sense of uneasiness: Again he ran to his mother and asked, "What has happened to the songs, Mother? Why are they no longer sweet but strident? Are they being sung by some other person?""No, son, the same person is singing, but--" "Why, then, are they different than before?" "The circumstances have changed," she answered. "The child who was born a few hours ago has died. That is why the songs have changed into mourning songs."Thaavaacha Putra was badly shaken by the incident. Full of sorrow, he asked, "Why do people die? Does it not matter how small the person may be?" "Now don't ask such questions," said his mother rather irritatibly. "But mother," he protested, "tell me one thing. Will I too have to die in this manner?" "Not only you, but also I, your father, and everyone will have to die some day, and will be born again according to the good and bad deeds they have done."Somewhat confounded, Thaavaacha Putra asked his mother, "Is there any way to escape the cycle of birth and death?" "There is," his mother admitted, "but it is a very difficult and severe course of life. The only path to spiritual liberation is to perform Sadhana at the feet of Lord Aristnemi, the 22nd Tirthankar of the Jain tradition. But it is a life-long process, my son.""Mother, where does Lord Aristnemi live now? Will he come to our village soon?" "Yes, he will, my son, and if you wish you may meet him then. "Thaavaacha Putra had decided to adopt the life of renunciation and penance to liberate his soul and so escape the cycle of life and death. From that day on, a detachment toward worldly things filled his mind and occupied his soul. When Lord Aristnemi came to his town, he was initiated into the monastic Order and ultimately proceeded on the path to enlightenment and emancipation.

 

King Prasannachandra ruled over the small state of Pottanpur. At last came the time for him to transfer his royal authority to his son, who had just come of age. After entrusting the management of the State to his son, Prasannachandra received initiation from Lord Mahaveera.Once Prasannachandra, now a monk, came to Rajgriha with Lord Mahaveera. Standing on one leg, with arms raised, he was engrossed in meditation outside the Samavasaran. A large number of people, including King Shrenik, passed by without disturbing the deep meditation of the monk to see Mahaveera.Seeing the calm, quiet face of Prasannachandra, resplendent in meditational pose, Durmukh, a minister of King Shrenik, was possessed by a fit of mad jealousy and malicious intent to disturb the monk's tranquillity. He taunted, "Having left your son, a minor, at the helm of affairs of your kingdom, you have become a carefree monk. Do you know how fearful your young son is in such a situation? Enemies have surrounded him on all sides! The kingdom and his life both are at stake! If you have any worth, show it. It is your duty to save your child from these perils, after which you should think of spiritual attainments."Outwardly, Prasannachandra was unperturbed, but inwardly, his mind was growing restless. He visualized the frightened face of his young, helpless child and he was mentally there at Pottanpur to protect his son. Mentally, he ordered the army to be prepared for battle, saw his army carry out the order, and even come with arms onto the battlefield, wounded or imprisoned all who threatened to harm the well-being of his son.This agonizing state of mind full of violence and fear were contradictory to the peaceful outward nature that he was manifesting. New thoughts were perpetually fueling the fire of wrath and vengeance burning within his mind. Upon hearing the appreciative words of a humble layman thanking him for his exemplary lifestyle-- "Leaving all worldly luxuries and practising Sadhana is noble indeed".The monk began to really think: --Whose son ? Whose empire? Of what am I thinking? Why do these earthly cares plague me so? What good can come of wishing harm for others? Such attachment is not wise. I must repudiate such inane feelings as victory and defeat. Such are the thoughts of irrational men. I wish to be beyond such trifles.His thoughts now directed to their proper sphere, Prasannachandra had pure thoughts and new vision. The mental enemies disappeared; the delusion was over. The veils so long obscuring knowledge and perception were flung aside, thus clearing his path of all obstructions. Prasannachandra had attained omniscience.

Lord Shantinath's soul in his previous incarnation was Meghrath, son of King Dhanrath of Pundarikini town in Mahavideh area. King Dhanrath gave his throne to his son and became ascetic.Meghrath was a religious ruler. He was compassionate and protected all living beings. Being a Kshatriya and a warrior he had the courtesy to sacrifice all he had in order to protect those in trouble.One day while observing the partial renunciation vow (Paushadh) he was about to start a discourse on the religion propagated by Tirthankars. All of a sudden a pigeon, trembling with fear, fell in his lap and uttered in choking human voice, "Save me, O king! Give me refuge, take me under your protection!" The compassionate king comforted the bird and took it under his protection.The pigeon was followed by a falcon who too uttered in human language, "O king! This pigeon is my food, leave it alone." The king tried to explain, "It has taken refuge with me, as such I am duty bound to protect it. I will give you any type of food you want; why kill a living thing just to fill your stomach?"The falcon insisted, "If you will not leave it I may die of hunger. I am a carnivore; who will provide me food. If I die, you will be responsible and bear the sin."When the falcon did not yield, Meghrath said at last, "O falcon! As long as I exist, I will not allow you to die. I will cut out flesh from my body equivalent to the weight of this little pigeon and give it to you. You may satisfy your urge to eat. But under no circumstance I shall allow you to kill the bird that has taken refuge with me."The falcon agreed to this proposal and the king put the pigeon in one pan of balance and in the other started putting pieces of flesh cut out from his own body. Every body present on the seen were spellbound and full of tears.Surprisingly, the weight of the pigeon continued to increase and king continued putting flesh in the pan. Witnessing this pathetic scene, the queens and the members of the assembly were moved to tears. They requested the king not to sacrifice his precious life for a mere pigeon. The falcon, was also requested relent but he too declined.The king continued to cut flesh from his body and put it in the pan of the balance. At last, when the pieces of flesh were not enough, the king got up from his seat and sat down in the pan. Everyone present was dumb struck at this lofty compassion and chivalry displayed by the king. Suddenly there was a flesh of divine light and a divine personage appeared. The pigeon and the falcon disappeared. The god addressed the king, "Maharaj! The king of gods was praising your compassion and courage, in his assembly. I could not contain myself and came around to test you myself. All this was my creation. You come out with flying colors. You are worthy of the praise bestowed on you by the King of gods. Please forgive me." The god filled Meghrath’s wounds instantaneously and left for his abode.Whenever there is a talk about chivalry and compassion king Meghrath’s name is taken with respect. King Meghrath’s uncommon purity and determination made gods to bow to him with reverence.