Jainism Revolution

Essence of Jainism - 5 - Karma & Cycle of Rebirth

2010-09-07T06:30:00.000+05:30

We have seen that the reasons of our comfortable or uncomfortable situations lie in the activities undertaken by us during this or earlier lives. This automatically assumes the theory of rebirth. It is the law of nature that we reap as we sow. This reaping does not necessarily occur in the same life. The Law moreover is not restricted to the physical activities. It applies to our persisting tendencies and instincts as well, even though they may not be translated into action. Whatever thoughts we may relish, even in the midst of mountains or within a remote cave, would have their consequences. No one can escape them. Appropriate consequences of our physical activities and of mental attitude are invariably extended to us. It is not possible to deceive the nature. Consequences have to be borne sooner or later and no one is immune therefrom. This law of Karma in spiritual science is not different from the law of cause and effect or that of action and reaction in physical sciences. In spiritual field its scope is extended to the realm of emotions and feelings as well.

This law of Karma and theory of rebirth need not be brushed aside as a fancy of spiritual thinkers. Recent psychological research bears testimony to their validity. The modern psychologists have been increasingly veering to accept it. Dr. Alexander Cannon during his experiments of age regression observed that the causes of his patients’ phobias lay in earlier lives. Reasons for such ailments in many cases could be traced back even to the Roman period. After surveying the results of 1382 reincarnation sitt ings, as he calls them, he writes as under in his book entitled ‘The PowerWithin’.

For years the theory of reincarnation was a nightmare but there is such a thing as reincarnation. It is therefore only right and proper that we should include this study as a branch of psychology, as text bears witness to the great benefit many have received psychologically from discovering hidden complexes and fears which undoubtedly have been brought over from past lives.

This study explains the scales of justice in a very broad way showing how a person appears to suffer in this life as a result of something he has done in a past life through this law of action and reaction known in the East as Karma. * * * A person cannot see why he suffers one disaster after another in this life, yet reincarnation may reveal atrocities committed by him in lives gone by.

We can consider ourselves fortunate that we could obtain, as part of our heritage, what science has been revealing now. Most of us have, in background of mind, the consequences of what we have been doing now. That helps us in restraining our emotions and we can stay more or less tolerant in adversity. We do not tend to react very violently even when hurt physically or otherwise. It is therefore worthwhile to examine the impact of this theory of Karma for the broad spectrum of society. If every one knew that one day he is surely going to bear the consequences of whatever he does or thinks, no one would dare to indulge in any thing that would hurt others. All conflicts and wars, disputes and violence, enmity and vengeance, parochialism and selfishness would come to an end. If one ponders rightly, he can realize that hatred, jealousy etc. may or may not hurt the person against whom they are aimed at, but they surely hurt the user; since his sense of discretion and equanimity gets obscured by being overcome with defilements. No one in that case would harbor any evil and everyone would abide by the code of conduct that is beneficial to the society. Even if someone gets any way hurt by others, he would be inclined to consider it as a consequence of his own past evil Karma. Instead of adversely reacting, he would therefore bear it with a sense of equanimity. The world would in that case turn into a sort of paradise.

Unfortunately all people are never going to realize it and the living beings have to bear the brunt of evils generated from passions and different types of evil instincts. The seers have brought out the truth that every being is governed by the inviolable law of Karma. Realizing that meritorious deeds would be ultimately helpful in pursuit of happiness, one can try to ensure one’s own future well-being by making use of his ability and resources for the benefit of all. The nature has left to us whether to abide by that law and stay happy by extending happiness to others or to learn the lesson hard way by undergoing the miseries and pains arising from evil Karmas.

Source: Essence of Jainism by Manubhai Doshi

Essence of Jainism - 3 - Samyaktva.. the Basis

2010-09-03T06:30:00.000+05:30

Utmost importance is attached in Jain tradition to right approach which is known as Samyaktva. In a way, that is the principal objective for Jains and it comprises the trio of Samyag Darshan, the right perception; Samyag Jnana, the right knowledge and Sam yak Charitra, the right practice. The learned author of Tattvarthasutra,

The first step for achieving any objective is to have a keen desire for it. We have so many desires, many of them conflicting with one another. For instance, we may desire to remain very healthy. Simultaneously, however, we may also desire to eat some food of our choice or indulge in some addiction that may not be conducive to health. In that case our desire to remain healthy cannot materialize. So, our desire for gaining any objective must be acute enough to be pursued to the exclusion of other desires that would be detrimental to the attainment of our objective. This type of desire needs a strong will that could arise only if we are convinced of our objective being in our best interest. That would in turn generate firm faith in the objective and a sense of dedication for attaining it. That type of faith can be described as right perception.

Once we are clear and certain about our objective, we should gain adequate knowledge for the purpose. Suppose, we want to be a doctor. In that case, we have to acquire appropriate knowledge of medical science. Instead of that if we go in for proficiency in literary works of Kalidas or Shakespeare or for knowledge of engineering or of any other science or art, that would not be helpful in achieving our objective of becoming a doctor. Thus gaining right knowledge of the subject is another essential for realizing an objective. After gaining medical proficiency, if we do not set up practice as a doctor and stay idle or start some kind of trade or any other profession, our decision to become a doctor and the knowledge of medical science acquired for the purpose would not be helpful in realizing our objective. So the knowledge that has been gained has to be effectively used for realizing any objective. Knowledge without practical application remains sterile. Thus if we want to realize any objective, we must have right concept, appropriate knowledge and right type of activity. The objective of becoming a doctor is not a good analogy for the objective of attaining liberation that we are discussing here. It would however be helpful in getting a rough idea of these three aspects which in spiritual terminology are called Samyag Darshan, Samyag Jnana and Samyak Charitra. They together are known as Samyaktrayi or simply Samyaktva. It is therefore not at all surprising that most of our prayers are directed towards gaining Samyaktva. Many of our devotional songs express devotee’s longing for three jewels. Very few of the devotees are aware that these jewels mean Samyag Darshan, Samyag Jnana and Samyak Charitra. In fact, they are more precious than jewels, because they together can ultimately lead to salvation. We do talk of liberation as the abode of happiness and therefore pray for salvation. Our concept of happiness, however, mostly happens to be inaccurate, because it generally pertains to bodily happiness, sensuous pleasure etc.. We are prone to think that in the liberated state we may get all sorts of happiness that includes material happiness which we are accustomed to. Nothing can however be further from truth. In liberated state the soul stays unembodied. As such, the question of bodily happiness or sensuous pleasure does not arise. It is a state of perfect bliss, a state of unending bliss where the soul is no longer subjected to any kind of affliction.

For successfully pursuing any objective there are some common factors to be taken into account. For example, if we intend to be involved in manufacturing activity, we should thoroughly acquaint ourselves about the article to be manufactured. We should know its properties in the pure form, condition of the raw materials together with any impurities associated with them, the method of removing the impurities, circumstances under which our product may be contaminated, other materials that can compete with it , the ways to avert the contamination and competition, etc. Similarly if our objective be to attain liberation of soul, we have to understand true properties of soul(Jiva), other objects(Ajivas) that compete with it for attracting our attention, merits and sins(Punya and Paap, known as good and evil Karmas) that tend to pollute it, the ways the soul gets influx(Asrava) of Karmas, adulterated state of soul on account of the bondage(Bandha) of Karmas, ways to avert(Samvara) the influx, elimination(Nirjara) of adulteration arising out of bondage of Karma and attainment of perfect purity of soul which is called liberation (Moksha). These nine factors are known in Jain terminology as Nav Tattvas or nine fundamentals. Some people do not treat Punya and Papa as separate factors and therefore talk of only seven fundamentals. Punya and Papa are however covered by them under Asrava and Bandha. Therefore the difference is only numerical and there is no material difference between the two view points. If a person sincerely believes in these seven or nine fundamentals, he gets a real good concept of the soul, its present state, the objective to be aimed at and methods for the purpose. Sooner or later he would therefore activa te his energy towards liberation. As such, faith in these fundamentals is also termed as Samyag Darshan.

Of these nine Tattvas, only soul or Jiva is conscious and animate. All others are inanimate or lifeless. In that sense they all are Ajivas. Lifeless objects are however of two types. Some objects have form and shape and have properties of smell, color, odor and taste. Such objects are known as matter or Pudgal and constitute one of the six basic substances or Dravyas as we call them. While talking of Ajiva as one of the nine fundamentals, we really mean this Pudgal that has impact on soul. The rest of the seven fundamentals are not Dravyas. Jiva and Ajiva being the Dravyas, form part of six Dravyas. That is known as Shaddravya in Jain terminology.

Essence of Jainism - 2 - Know thy Self

2010-08-31T06:30:00.000+05:30

KNOW THY SELF

He who knows one (soul), also knows all; he who knows all, knows the one.

When one talks of religion, the question may arise, ‘Why do we bother about religion? Could we not be happy in this life without worrying about religion?’ One may be healthy, have a lovable spouse and children that they love, may have enough earning from job or profession and possess all the amenities that one needs. What more is religion going to offer? These are legitimate questions. Let us therefore examine them. The concept underlying these questions revolves round our body. Its health, its relations, its well being, comforts and luxuries it can indulge into, are supposed to bring forth happiness. Accordingly, when such situations are to our liking, we happen to consider ourselves happy. Unfortunately however the body with which we identify ourselves and also everything around it happen to be transitory. All the situations are ephemeral. The happiness that we might be experiencing from such situations, can disappear at any time. We do not know what is going to happen the next moment. As such our so called happiness happens to be unstable and short-lived.

Even if situations conducive to our interest were likely to continue indefinitely, peace and happiness may not result there from. As poet Shelley put it in one of his poems, we are prone to ‘look before and after and pine for what is nought.’ Hardly any one feels satisfied with what he has. We have the tendency to desire what we don’t have. Our desires are endless and as long as desires remain unsatisfied, no one can ever feel happy and experience real peace that can lead to blissful pleasure. We may strive hard for achieving that pleasure but hardly any one attains it any time during the life. This is because we hardly try to explore who we are and what is our true nature. Nothing against our nature is going to give us lasting happiness or real satisfaction.

Jain scriptures therefore define religion as ‘Vatthu Sahavo Dhammo’. It means that religion is the nature or property of matter. Without knowing ourselves and without realizing our own nature, we have been trying to gain happiness. No wonder that it eludes us, because we have been trying to gain it from extraneous circumstances. In a way, we have been dwelling, all the time, in a state of delusion about ourselves. We can as well say that we have been pursuing a mirage. Herein comes the role of religion.

A generally accepted definition of religion is ‘Dharayati Iti Dharmah’ It means that what holds (from falling) is religion. Our remaining in the deluded state constitutes a fall and religion tends to protect us therefrom. It teaches us that the physical body with which we identify ourselves is live on account of the soul that abides within it. That soul is our real self. We are the consciousness pervading the body and our association with body terminates at the end of life. The true nature of consciousness is to know whatever happens without any sense of craving or aversion. It is therefore futile to be pleased or displeased with different situations. Thus by revealing our true nature, the religion helps in extricating ourselves from the deluded state in which we have been entangled since the time without beginning. Religion teaches us to know ourselves. He who knows the soul, knows every thing else. This is so because knowledge of true Self as pure, enlightened, unaging, immortal and ever blissful soul can lead to the state of desirelessness. This, of course, does not mean that we should not try to change an undesirable situation; nor does it endorse inaction. As long as the soul is embodied, it would stay active. There are different types of activities that a monk or a layman should undertake . Religion however prescribes that every one should undertake activities destined for him, vigorously but without any degree of attachment. This would mean facing any situation dispassionately without reacting in terms of craving or aversion. In Jain term inology this is called Jnata-Drashta approach which is similar to Nishkam Karmayoga of Geeta. The common objective is to enable one to view every situation, comfortable or uncomfortable, with equanimity and without any way getting agitated. That would amount to knowing oneself and abiding in one’s own blissful nature.

Source: Essense of Jainism - By Manubhai Doshi

Essence of Jainism - 1 - Search for Happiness

2010-08-30T06:30:00.001+05:30

SEARCH FOR HAPPINESS

May the entire universe attain bliss, may all beings be oriented to the interest of others, let all faults be eliminated and may people be happy everywhere. May all persons be happy, may all be disease free, may all attain well being and let no one be overtaken by miseries. Every living being desires happiness and endeavours to avoid pain and suffering. The question arises how these objectives can materialize. Generally a person may feel happy if he gets whatever he desires and can avoid everything that he does not like. Situations however do occur which are not in his interest or do not conform to his likings. Even when situations occur according to one’s choice, it is not within his power to make sure that those very situations would continue to last as long as he likes. Every situation undergoes change and a person feels miserable when the changed one is not to his liking. Moreover desires and likes or dislikes of all beings are not identical. What one person loves may be of utter distaste to another. It is therefore impossible that everything can happen to every one’s taste. Viewed in this light it would seem that there cannot possibly be a way for making everyone happy. Fortunately however there is a way.

Two verses, one each from Jain and Hindu traditions quoted address to that way. It would be seen that they have the identical meaning. Both of them convey the same message of well-being for all, for the whole universe and of removal of all evils. Vaidic and Shraman(Jain and Buddhist) traditions have grown side by side; both have borrowed from and influenced each other. They happen to be two sisters having more or less identical and/or complementary approach. It is therefore not surprising that Jain scholars have time and again insisted on the study of not only Jainism but also on the six schools of thought prevalent in India and collectively known as Shaddarshan. Broadly classified, they are known as Vedic and Shraman traditions, both having origin from the same Indo Aryan culture. Both of them have addressed to the problem of universal happiness and have discovered that the way is to wish and act for happiness and well being of all. If every one acts accordingly , the world can turn into paradise and there would not be any misery; at least the man-made misery would come to an end.

Indian philosophies being spiritually oriented, they do not restrict themselves only to the happiness in this world. Almost all of them believe in existence of eternal soul and continually changing pattern of every thing else. Therefore they seek happines s that lasts beyond the present life. Their ultimate aim is to present path of salvation which is defined as termination of embodiment and end of birth and death. However, as long as embodiment continues, their approach is to seek continuing happiness. The two verses therefore exhort every one to look for the well being of all others, to stay meritorious in this life and to be sure of reaping fruits of their merits in subsequent life.

A wise man has rightly said that the place to be happy is ‘here’, the time to be happy is ‘present’ and the way to be happy is ‘to make others happy’.

Source: Essence of Jainism - (By Manubhai Doshi)

Procedure to Complete the Samayik

2010-06-30T06:30:00.000+05:30

Eighth lesson of Samayik

THE PROCEDURE TO COMPLETE THE SAMAYIK

Ehava Navama Samayik Vritna – with regards to nineth vow of samayik

Panch Aiyara – there are five big faults

Janiyavva – which are to be known

Na Samayriyvva – but not to be acted upon

Tan Jaha Te Aloun – by begging forgiveness, I tell them as they are

Manaduppanihane – mistaken or faulty thoughts

Vayaduppanihane – faulty speech

Kayaduppanihane – faulty bodily activities

Samaiyassa Sai Akarnayae – lack of memory about samayik vow

Samaiyassa Anavatthiyassa Karanyae – Samayik done in improper way

Tassa Michhchhami Dukkadam (1) – that mine bad act or sin may be forgiven

Samaiyam – during the vow of samayik

Sammam – nicely with right faith

Kaenam – I have with my body

Fasiyam – touched

Paliyam – behaved or completed

Tiriyam – completed fully or swimmed over

Kittiyam – praised

Sohiyam – purified i.e. done with pure behaviour

Arahiyam – worshipped

Anae – and according to the Lord Arihantas commands or principles

Anupaliyam – the observance

Na – is not

Bhavai – done, then

Tassa Michhchhami Dukkadam (2) - that sin of mine be fruitless or forgiven

Samayik Man – during samayik

Das Manana – ten faults of mind

Das Vachanana – ten faults of speech

Bar Kaya Na – and twelve faults of body

E Batrisa – out of these thirty two

Doshmanthi – faults

Koi Dosha – whatever faults

Lagyo Hoi To – I may have commited

Tassa Michhchhami Dukkadam (3) - that sin of mine be fruitless or forgiven

Samayik Man – during the Samayik

Strikatha *– talks about women ( * Women should say here “Purush katha)

Bhattakatha – talks about food

Deshkatha – talks about country

Rajkatha – and talks about politics

E Char – out of these four

Vikatha – useless gossips

Manheli – from or out of

Koi Vikatha – whatever gossips

Kari Hoi To – I may have done

Tassa Michhchhami Dukkadam (4) - that sin of mine be fruitless or forgiven

Samayik Man – during samayik

Ahar Sangnya – the instinct of eating

Bhay Sangnya – the instinct of fear

Maithuna Sangnya – the instinct of sex

Parigrah Sangnya – the instinct of possessiveness

E char Sangnya – out of these four sangnya

Manheli Koi Sangnya – if any instinct

Kari Koi To – I may have done

Tassa Michhchhami Dukkadam (5) - that sin of mine be fruitless or forgiven

Samayik Man – during samayik

Atikram – the mental fault of transgressing

Vyatikram – becoming ready for transgression

Atichar – resorting to delibrate transgressing or faulty action

Anachar – the complete violation of the vow by acting faultily

Janatan Ajanatan – knowingly or unknowingly

Mane, Vachane, Kaya E Kari – mentally, verbally and/or bodily

Koi Dosh Lagyo Hoi To – I may have commited

Tassa Michhchhami Dukkadam (6) - that sin of mine be fruitless or forgiven

Samayik Vidhie Lidhun – samayik vow is taken in manner

Vidhie Paryun – is completed properly

Vidhie Kartan Avidhie Thayun Hoi To – and while doing it properly, if it is done in an

improper manner I may have commited

Tassa Michhchhami Dukkadam (7) - that sin of mine be fruitless or forgiven

Samayik Man Kano – during samayik respect of the sign of “A”

Matra, Mindi, Pad Akshar – sign of “AA”, sign of nasal, word or letter

Ochhun, Adhika, Viparita – less, more or otherwise

Bhanayun Hoi To – uttered or spoken, then

Ananta Siddha Kevali – in the presence of infinte Siddhas

Bhagavanta Guru Ni Sakhe – and Lords and Gurus

Tassa Michhchhami Dukkadam (8) - that sin of mine be fruitless or forgiven

3rd Namoththunam sutra (3/3)

2010-06-28T06:30:00.000+05:30

Third Namoththunam

Trijun namoththunam mara dharma-guru, dharma-Acharyaji Maharaj Rushi Shree Sat Pujya _____ Swami ne karun chhun –

by Third namoththunam, I pay respect to my religious Guru and religious Acharya, His Holiness Shree *________________ Swami. (* Recite the name of Present Acharya)

Te Swaminath Keva Chhe ? – how is the Swaminath like ?

Panch Mahavrita Na Palanhar Chhe – he is the obsever if five great vows

Panch Indriya Vash Kari Chhe – he has subdued the five senses

Char Kashay Ne Jjitya Chhe - he has conquered the four vices

Bhav Sacche – true in mental emotions

Karan Sacche – true in resorting to means of liberation

Jog Sacche – true mentally, verbally and bodily

Kshmavanta – full of forgiveness

Vairagavanta – dispassionate

Man Samadharna – who has mental balance

Vay Samadharna – verbal balance

Kay Samadharna – bodily balance

Nan Sampanna – who possesses right knowledge

Dansan Sampanna – possesses right faith

Charitra Sampanna – possesses pure character

Vedni Aiyase – who is tolerant to pain and pleasure

Maran Aiyase – tolerant to death

Kriyapatra – true vessel of religious activities

Dharma Jatra – keeps up his religious pilgrimage

Ratri Bhojan Na Tyagi – renunciator of food by night

Panch Sumati E Sumta – endowed with fice controls

Tran Guptie Gupta – protected by three gupties – mond, speech & body

Chha Kay Na Piyar – parents of six types of lives

Chha Kay Na Nath – protector of six types of lives

Sat Bhay Na Talanhar – keeps aside seven fears

Atha Mad Na Galanhar – melter of eight prides

Nav Vade Vishuddha Brahmacharya Na Palanhar – observer of celibacy with nine boundaries

Das Vish Yati Dharma Na Aradhanhar – who practices the ten types of sages’ religion

Bar Bhikhkhu Ni Padima Na Jan – well versed in twelve stages of sages’ practices

Bare Bhede Tapasya Na Karanhar – performer of austerities in twelve ways

Sattare Bhede Sanyam Na Palanhar – observer of restraints of seventeen types

Adhare Bhede Abrahmacharya Na Varjanhar – avoider of copulation of eighteen types

Vis Asamadhi Dosh Na Talanhar – gives up twenty vices causing restlessness

Ekvis Sabala Dosh Na Talanhar – conqueror of twenty one stong or forceful faults

Bavish Parishah Na Jitanhar - conqueror of twenty two discomforts

Pachis Bhavna Na Bhavanhar – mediator of twenty five ideals

Sattavis Sadhuji Na Gune Kari Sahit – endowed with twenty seven virtues of sages

Tris Mahamohini Sthanak Na Varjanhar – avoider of thirty activities causing strong bondages of love and hate

Tetris Ashatna Na Talanhar – avoider thirty three types of insults

Bavan Anachiran Dosh Na Talanhar – avoider of fifty two faults not acted upon by sages

Betalis Panch Sadtalisa – forty two five totally forty seven

Oganpachas Jumle Chhannu Dosh Tali – and forty nine i.e. totally ninety six faults are avoided

Shudhdha Ahar Pani Na Lenar – while accepting pure food and water

Sachitta Na Tyagi – abandoning live items

Achet Na Bhogi – the users of life-less items

Mahavairagi – greatly indifferent to pleasures and pains

Panditraj – supreme among scholars

Kaviraj – best among poets

Muniraj – great among sages

Dhirajvanta – the patient

Lajjavanta – the modest

Sutra Sidhdhant Na Pargami – well versed in scriptures and doctrines

Tedya Ave Nahi – does not come when invited

Notrya Jay Nahi – would not go even when invited

Talave Tarsya – remains thirsty at the lake

Velae Bhukhya – remains hungry at the time of meals

Kanchan Kamini Thi Dur – remains apart from wealth and women

Nirlobhi – free from greed

Nirlachu – free from covetousness

Safari Jahaj Saman – he is like a sailing ship

Nirgantha Purush – free from the knots of wealth and attachment

Taran Taran – the swimmer and helping others to swim

Tarani Nava Saman – like a boat

Sinh Ni Pare Shurvir – brave like a lion

Sagar Ni Pare Gambhir – deeply calm like an Ocean

Chandan Ni Pare Shitalkari – cool as a Sandalwood or Moon

Suraj Ni Pare Udyot Na Karnar – enlighter like Sun

Trividhe Trividhe Vrita Pachchakhan Na Palanhar – the observer of vows and restraints by three activities and three yogas

E Ade Daine Anek Gune Kari Sahit – with regards to above and other virtues of your holiness

Tam Sambandhi – with regards to you

Tamara Marg Sambandhi – with regards to your path

Tamara Jinan, Darshan, Charitra, Tap Sambandhi – with regards to your knowledge, vision or faith, character and austerity

Ajna Divas Sambandhi – with regards to today

Avinay – impertinence

Abhakti – lack of devotion

Ashantana – indignity

Aparadh – or fault

Kidho Hoy – which I may have done

To – then or for that

Hath Jodi – by folding my palms

Man Modi – by giving up my pride

Panch Anga Namavi – by fully bowing down my head and body – consisting of five senses

Tran Var Pradakshina Dai – by thrice the round movements of my hands

Tikhkhutto No Path Bhani – and by reciting the lesson of Tikhkhuto thrice

Bhujo Bhujo – again and again

Khamavun chhun – I beg forgiveness

~~*~~

Source : Internet

2nd Namoththunam sutra (2/3)

2010-06-25T06:30:00.001+05:30

2nd Namoththunam sutra (2/3)

Second Namoththunam

Beejun Namoththunam, je vartman kale panch-maha-videha kshetra man Tirthankar dev biraje tamne karun chhun – In this second namoththunam, I pay respect to Tirthankars staying at present in five great videha territories

Note – Now one has to repeat the first namoththunam from the words “namoththunam” upto “Thanam” then recite the following –

Sampaviukamanam – who are desirous of obtaining liberation

Namo Jinanam – I bow down, Oh ! Lord Jineshwar

Jiya Bhayanam – conqueror of seven fears

Vandaminam – I bow down to you

Bhagvantam – Oh ! Lord

Taththagayam – you are staying there

Ehagaye – I am here

Pasaome – please see me

Bhagvanta – Oh ! Lord

Taththagaye – you are staying there

Ehagayam – I bow down from here

~~*~~
Source: Internet

Namoththunam sutra (expressing respect to the virtuous) - 1/3

2010-06-23T06:30:00.000+05:30

Seventh Lesson of Samayik

Namoththunam sutra (expressing respect to the virtuous)

(Establishing the right knee on the ground and keeping upright the left knee, folding the two hands and keeping them joined near the head, we should recite the three Namoththunas)

First Namoththunam

Pahelun Namoththunam Shree Ananta Sidhdha Bhagvantji Ne Karun Chhun – firstly I recite namoththunam to infinte Lord Sidhdhas.

Namoththunam – let my respects be to

Arihantanam – Lord Arihantas

Bhagvantanam – Gods

Aigaranam – the first promoters of religion

Tiththayaranam – the founders of four tirthas – sadhu, sadhvi, shravak, shravika

Sayam-sambudhdhanam – the self enlightened ones

Purisuttamanam – supreme among all humans

Purisasihanam – like the lions among human-beings

Purisavar Pundariyanam – like the best Pundarik lotuses among the humans

Purisa-var-gandhahaththinam – like the best elephant among the humans

Loguttamanam – topmost in the Universe

Loga-Nahanam – the Masters of the Universe

Loga-Hianam – beneficent to all the lives in the Universe

Loga-Paivanam – like a lamp in the Universe

Loga-Pajjoagaranam – like sun enlightening the Universe

Abhayadayanam – donors of security or protection

Chakhkhudayanam – bestowers of vision in the form of knowledge

Maggadayanam – demonstrators of the right religious path

Saran Dayanam – givers of shelter

Jivdayanam – savers of souls

Bohidayanam – preachers of right faith

Dhammadayanam – the showers of religious path

Dhammadesayanam – the preachers of religion

Dhammanayaganam – the leaders of religion

Dhammasarhinam – charioteers of religion

Dhammavar – prime in the religion

Chauranta-Chakka-Vattinam – the great emperors (chakravati) for ending the souls transmigration from four birth cycles

DivoTanam – an island for the souls sinking in the life ocean who are protection incarnate (removers of grief)

Sarana Gai Paiththanam – saviours in four birth-cycle of the souls in the life ocean

Appadihayavara – who cannot be killed or obstructed the best

Nanadansana-Dharanam – bearers of absolute knowledge and vision

Viatta-Chhaumanam – gone is whose ignorance

Jinanam – victors of likes and dislikes

Javayanam – causing others to win their likes and dislikes

Tinnanam – who have swimmed over the life-ocean of transmigration

Tarayanam – life-bouys for others

Budhdhanam – the self enlightened ones

Bohayanam – inspirers of enlightened faith to others

Muttanam – self liberated from karmas

Moaganam – liberators of others from eight karmas

Savvannunam – the Omniscient Lords

Savvadarisinam – with all pervading vision

Siva – free from calamity

Mayala – firm like a mountain

Maruya – free from diseases

Mananta – endless

Makhkhaya – undestructable

Mavvabaha – conquerors of pain and sorrow

Mapunaravitti – where there is no return to sansar

Siddhi gai – the position to liberation

Namdheyam – by that immortal name

Thanam – and place

Sampattanam – who have achieved

Namo Jinanam – I bow down, Oh ! Lord Jineshwar

Jiya Bhayanam – conqueror of seven fears

Karemi Bhante (The procedure to adopt the vow of Samayik)

2010-06-21T06:30:00.000+05:30

SIXTH LESSON of Samayik

KAREMI BHANTE SUTTAM

(The procedure to adopt the vow of Samayik)

Dravya thaki – Materially

Savajja Joga – the sinful activities

Sevavana Pachchakhana – I abandon (forbid) to do

Kshetra thaki – the field or space duration

Akha Loka pramane – being the entire Universe

Kala thaki – the time duration

Be ghadi sudhi – being upto two ghadis (one hour)

Te upranta ne parun tyan sudhi – and above that till I do not complete it

Bhava thaki – by perceptive view point

Atha Kotie – by eight limitations

Upayoga Sahita – with effective vigilance

Pachchakhana – the vow of abandonment

Karemi Bhante ! – I perform, Oh Respected Lords,

Samaiyam – the Samayik

Savajjam Jogam – of all sinful activites

Pachchakhami – I restrain and give up, by vow

Java Niyamam – till my vow lasts

Pajjuvasami – I worship you, Oh ! Lords

Duviham Tivihenam * – with two fold activities & three fold yoga

Na Karemi – I will not do and

Na Karavemi – I will not make others do

Manasa, Vayasa, Kayasa – by mind, speech and body

Karantam nanu janami – and the doings (sins) by others will not be felt fit and proper by me

Vayasa, Kayasa – by speech and body

Tassa – from all this sins

Bhante ! – O Respected Lords !

Padikkamami – I restrain and remove my self

Nindami – I hate or censure the sins with the attestation of my Soul

Garihami – I reprove the Sins with the perception of my Dharma Guru

Appanam – my soul

Vosirami – I vow to free from sins.

Note : * Three Activities – To do, to get it done, to consider proper others doing it.

Three yoga – Mind, Speech and Body

The Meaning and Explanation of the Sixth Lesson

The procedure of accepting the vow of Samayik and its duration is explained in this lesson. One Samayik is of two ghadis i.e. one hour. In this way we should take the permission of Dharma Guru if present or the permission of Shree Simandhar Swami (staying in Panch Mahavideha Kshetra) in the absence of the Dharma Guru for the duration of Samayik. The behaviour during Samayik is also well explained.

During Samayik, we exclude ourselves mentally, verbally and physically from all the sins by not doing them ourself and by not asking others to do them. Also, we do not feel fit verbally and physically the others doing sins.

We should remain in the undisturbed peace of religious meditation and try to change the attitude of souls from sins.

Logassa (A Jin Prayer)

2010-06-18T06:30:00.001+05:30

Fifth Lesson of Samayik

LOGASSA OR JIN PRAYER

Logassa – in the entire Universe

Ujjoyagare – causing pleasant light

Dhamma Tiththayare – Founders of the Four Tirthas (rescuers)

Jine – The conquerors of attachment and hatred

Arihante – Lord Arihantas, the destroyers of Karma Foes ( Karma : effective power of past activities)

Kittaissam – I gloriously praise

Chauvisam – the Twenty-Four

Pi – and all others

Kevali – Omniscent Lords

Usabha – (I bow to) Rushabhdev Swami (1)

Majiyam – Ajitnath Swami (2)

Cha – and

Vande – I bow down to

Sambhava – Sambhavnath Swami (3)

Mabhinandanam – Abhinandan Swami (4)

Cha – and

Sumaim – Sumatinath Swami (5)

Cha – and

Paumappaham – Padmaprabhu Swami (6)

Supasam – Suparshavanath Swami (7)

Jinam – the conquerors of attachment and hatred

Cha – and to

Chandppaham – Chandraprabhu Swami (8)

Vande – I bow down to

Suvihim – Suvidhinath Swami (9)

Cha – and whose second name is

Puphphadantam – Pushpadanta Swami

Siala – Shitalnath Swami (10)

Sijjamsa – Shreyansanath Swami (11)

Vasupujjam – Vasupujya Swami (12)

Cha – and

Vimala – Vimalnath Swami (13)

Mananatam – Ananthnath Swami (14)

Cha – and to

Jinam – Jinas who have conquered love and hatred

Dhamman – Dharmanath Swami (15)

Santim – Shantinath Swami (16)

Cha – and

Vandami – I bow down to

Kunthum – Kunthunath Swami (17)

Aram – Arnath Swami (18)

Cha – and

Mallim – Mallinath Swami (19)

Vande – I bow down to

Munisuvvayam – Munisuvrata Swami (20)

Nami – Naminath Swami (21)

Jinam – Jinas, the conquerors of Karmas

Cha – and

Vandami – I bow down to

Riththnemim – Aristanemi i.e. Neminath Swami (22)

Pasam – Parsavanath Swami (23)

Taha – and also to

Vadhdhamanam – Vardhman i.e. Mahavir Swami (24)

Cha – and

Evam – in this way

Mae – by me

Abhithua – are praised

Vihuya Raya mala – those who have removed the Karma dust and the Karma dirt

Pahina Jara Marana – who have subdued or destroyed the old age and death

Chauvisam – the Twenty Four

Pi – and all other

Jinavara – Omnisient Jinas

Tiththayara Me – Tirthankaras with me

Pasiyantu – be pleased (5)

Kittiya – (I have) praised you ( by speech)

Vandiya – bowed down (to you physically)

Mahiya – worshipped (you mentally)

Je E – who are in

Logassa – the Universe

Uttama – the Best

Siddha – Liberated Souls

Arugga – (may deliver my soul) health (i.e. may free my soul from diseases of Karma)

Bohi Iabham – (may bestow upon me) the benefits of clear and right faith

Samahi Var Muttamam – and deep meditation the Supreme position (of the liberated souls)

Dintu – may They give me

Chandesu Nimmalayara – more than Moon you are purer

Aichchesu Ahiyam Payasayara – than Sun more Enlightening Light Giver

Sagarvara Gambhira – like great ocean you are deeply calm

Sidhdha – Oh Lord Siddhas

Sidhdhim – Liberation (emancipation)

Mama Disantu – upon me may be bestowed

The Meaning and explanation of the fifth lesson

This lesson has seven verses. The names of the twenty four Tirthankars and their Virtues are praised. They have achieved Liberation (Moksha) by destroying their eight Karmas. We should follow their foot steps to gain those Virutes to achieve the position of eternal peace and happiness.

Tassa Uttari Sutra (Elevation of my Soul)

2010-06-16T06:30:00.001+05:30

Fourth Lesson of Samayik

TASSA UTTARI SUTRA (Elevation of my soul)

Tassa – For the

Uttari – elevation (of my soul)

Karanenam – for doing

Payachhchhitta – expiation (removal of sins)

Karanenam – for doing

Visohi – more purification (of my soul)

Karanenam – for doing

Visalli – the darts (in the form of hypocrisy, ardent desires and false faith)

Karanenam – for doing

Pavanam – sinful actions

Kammanam – effects

Nigghayanaththae – for destroying

Thami – I stay

Kaussaggam – in a motionless posture

Annaththa – with (twelve) exceptions as follows:

Usasienam – breathing in deeply (1)

Nisasienam – breathing out deeply (2)

Khasienam – due to coughing (3)

Chhienam – due to sneezing (4)

Jambhaienam – due to yawning (5)

Udduenam – due to eructation (6)

Vaya-Nisaggenam – due to eruptation of bodily gas (7)

Bhamalie – due to feeling of giddieness or dizzy (8)

Pitta Muchhchhae – due to vomiting sensation, or fainting (9)

Suhumehim – due to subtle

Anga Sanchalehim – bodily movements (10)

Suhumehim – due to subtle

Khel Sanchalehim - cough movements (11)

Suhumehim – due to subtle

Diththi Sanchalehim – eyes movements (12)

Eva Maiehim – these twelve types and other

Agarehim – exceptions

Abhaggo – let my steady posture be undisturbed

Avirahio – not violated (without violating the mode)

Hujja Me – let my

Kaussaggo – motionless posture be

Java Arihantanam – as long as to Arihantas

Bhagavantanam – to the Lords

Namokkarenam – by reciting the Namaskar pad mentally

Na Paremi – (I) do not complete (the motionless posture)

Tava Kayam – till then (I keep) my body

Thanenam – in motionless posture at one place

Monenam – in complete silence (without speaking but reciting mentally)

Jhanenam – in meditation

Appanam – (I give up) my soul

Vosirami – by remaining aloof

Note : The words from “Thanenam” to “Vosirami” should be recieted mentally without moving the lips. Then “Irriyavahi” and “Namokar Mantra” should be mentally recited (meditated) in the Kaussagga i.e. the motionless posture.

The meaning and explanation of the fourth lesson
In this lesson, the procedure of doing the Kaussagga (the motionless posture), the exceptions kept open, the reasons for doing it and the duration period are well explained.

Iriyavahiyam Sutra (Expiation or Atonement)

2010-06-14T06:30:00.001+05:30

3rd Lesson in Samayik

IRIYAVAHIYAM SUTRA (Expiation or Atonement)

Ichhchhami – I desire to

Padikkamium – Remove (Free) myself from Sin

Iriya Vahiyae – While walking on the road

Virahanae – I may have pained (distressed) the living beings

Gamanagamane – While coming and going

Panakkamane – I may have crushed the living beings

Biyakkamane – I may have crushed the live (animate) seeds

Hariyakkamane – I may have crushed the (live) plants

Osa – The dew

Uttinga – The anthills

Panaga – The moss of five colors

Daga – The live water

Matti – The live earth

Makkada – The webs of the spiders

Santana – The expansion of the spider’s webs

Sankkamane – I may have crushed

Je – Whoever

Me – By me

Jiva – Living beings

Virahiya – May have been caused pain or tormented

Egindiya – The souls having one sense i.e. the sense of touch (e.g. earth, water, fire, air and plants)

Beindiya – The souls with two senses namely, the sense of touch and taste (e.g. worms, water worms, the conch, shell, etc.)

Teindiya – The souls with three senses i.e. the sense of touch, taste and smell (e.g. ants, black ants, lice, bigger lice, etc.)

Chaurindiya – The souls with four senses namely the sense of touch, taste, smell and vision (e.g. flies, bees, wasps, etc.)

Panchindiya – The souls with all the five senses namely the sence of touch, taste, smell, vision and hearing, (e.g. beings of water – fishes, etc., beings of land – animals like horses, etc., beings flying in the sky – birds, etc., all animals, men , heaven dwellers and hell dwellers.

Abhihaya – May have beaten or struck while coming

Vattiya – May have covered or mixed with dust, etc.

Lesiya – May have rubbed

Sanghaiya – May have collided with one another

Sanghattiya – May have caused pain by touching or tilting

Pariyaviya – May have tormented (by entirely turning upside down)

Kilamiya – May have inflicted pain to them

Udaviya – May have frightened them

Thanao-Thanam – from one place to another

Sankamiya – May have shifted

Jeeviyao – from life

Vavaroviya – May have separated from life or made life-less

Tassa Michhchha Mi Dukkadam – that mine bad act or sin may be forgiven

The Meaning and Explanation of the Third Lesson

In this lesson we beg humbly for forgiveness for whatever sins which might have been committed by us knowingly or unknowingly. The details of possible sins are given and thus by begging for forgiveness, we become light from sins (i.e. free from the possible Karma-Dust).

Jain Cosmic Time Cycle

2010-06-04T06:30:00.000+05:30

If image is not visible then below is the illustration of the same

Starts at

Avsarpani - the half cycle of increasing sorrow

1st Ara - Susam Susam
2nd Ara - Susam

3rd Ara - Susam Dusham

4th Ara - Dusam Susam (The era of 24 Tirthankar's)

5th Ara - Dusam (The Current era of modern times)

6th Ara - Dusam-Dusam

now the cycle starts again in reverse beginning from 6th Ara to 1st Ara

Known as Utsarpani - The Half cycle of increasing Happiness.

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Source: Internet

Guru Vandana (Thikhkhutto)

2010-05-20T06:30:00.000+05:30

GURU VANDAN SUTRA (Thrice Kneeling)

Thikhkhutto : Three Times

Ayahinam : From the right side back to the right side with folded hands

Payahinam : With round movements

Karemi : I do..

Vandami : bow down

Namamsami : kneel down

Sakkaremi : I honour

Sammanemi : I pay respect

Kallanam : You are Blesses

Mangalam : You are Auspicious

Devayam : You are Divine

Cheiyam : You are Knowledge Incarnate (giving peace to all the six kinds of souls)

Pajjuvasami : I worship (Your Holiness)

Mathaenaam Vandami

48 mins of Samayik...

2010-05-12T06:30:00.001+05:30

Samayik is one of the most important ritual practice of Jainism during which we try to come closer to our soul. During samayik, we sit down in one place for forty-eight minutes isolating ourselves from our daily household, social, business, or school activities. In this time, we read religious books, pray, worship, recite rosary, or do meditation. Before starting samayik, we remove our regular clothes and wear simple, but clean white cotton clothes which are kept for samayik only. We do not wear silk clothes or any leather articles which involves much violence to bugs or animals. White is the symbol of purity and calmness and that reminds us that we should stay pure and calm.

Some of the items we need during samayik are an asan, muhapati, rajoharan, ghadi, anupurvi, rosary and religious books that will help us to carry out some religious activities. After cleaning the ground with rajoharan, the asan is spread to sit. A muhapati is used to cover the mouth. Some people tie it to cover their mouth, while others hold it in their hand and use it to cover their mouth while speaking. A muhapati prevents small organisms from entering the mouth. It also becomes a buffer so that force of our voice and the hot air from our mouths would not kill any air beings. A muhapati also prevents spit falling on books. It also serves as a reminder to us that we should control what we say to others. A rajoharan is a kind of broom made of fine cotton or woolen threads used to clean the floor, and also to keep away the bugs coming towards us, so that they do not get hurt. If for some reason someone has to walk during a Samayik then the rajoharan is used to wipe the floor so that no bugs are crushed. A ghadi is a type of hourglass which helps us to know the time of 48 minutes. During the samayik some people read religious books, while others may recite Navkar mantra with the rosary or with the help of anupurvi or some may do mediation.

During samayik, we should not talk or think of anything that involves any level of violence. Therefore, before starting a samayik we should stop our business activities, family affairs, and other matters, so that we do not get disturbed. We should inform our friends and family members to leave us alone from these matters during this time. During the samayik we should not discuss, read or talk about sensual things, or things related to the worldly things. During the samayik, our movements also should be limited so that we can observe ahimsa (non-violence) more easily. We should select a quiet, isolated place so that we are not disturbed by events going on around us. Because of such a detached atmosphere, and since we do not get involved in any worldly things for 48 minutes of samayik, we are like sadhus who live a detached life all throughout the life. Thus, this practice gives us some glimpse of monkshood and leads us in that direction.

Just as we have to be careful about how we drive to avoid an accident, or get a speeding ticket, in the same way we have to be careful that we do not run into any trouble while performing our samayik. If we are careful then we can violate samayik by our mental, verbal and physical activities.

There are ten mental violations:

1) to be disrespectful,

2) to be greedy for fame,

3) to be greedy for gains,

4) to be proud,

5) to be in fear,

6) to expect the rewards,

7) to doubt the rewards,

8) to be in anger,

9) to be rude, and

10) to despise.

There are ten verbal violations:

1) to use an abusive words,

2) to use alarming words,

3) to say non-religious words,

4) to speak inadequate,

5) to use words to incite fight,

6) to gossip,

7) to make fun,

8) to pronounce improperly,

9) to use irrational words, and

10) to jargon.

There are twelve physical violations:

1) to sit at an unsuitable place,

2) not to sit steady,

3) to walk every now and then,

4) doing home work,

5) to stretch the body,

6) to lean against a support,

7) being lazy,

8) cracking knuckles,

9) to clean body dirt,

10) to scratch body,

11) to make vulgar postures, and

12) to sleep.

Though it may look difficult, it is not impossible to do samayik the right way.

This way samayik helps us in preventing the accumulation of new karmas and the penance we do during samayik helps us to remove some of our accumulated karmas.

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Source : Internet

Theory of Anekantavad

2010-04-30T06:30:00.000+05:30

The Universe is a composite of groups consisting of adverse pairs like knowledge and ignorance, pleasure and sorrow, life and death and so on. Life depends on such adverse groups. All the groups have their own interests, which create clashes and conflicts in thinking among themselves. Religion is supposed to pacify these clashes through coexistence on socialistic pattern of society. The coexistence cannot be remained without relativity.

Jaina philosophy is based on the nature of reality, which is considered through non-absolutism (Anekantavada). According to this view, reality possesses infinite characteristics, which cannot be perceived or known at once by any ordinary man. Different people think about different aspects of the same reality and therefore their partial findings are contradictory to one another. Hence they indulge in debates claiming that each of them was completely true. The Jaina philosophers thought over this conflict and tried to reveal the whole truth. They established the theory of a Non-absolutist standpoint Anekantavada with its two wings, Nayavada and Syadvada. Proper understanding of the coexistence of mutually opposing groups through these principles rescues one from conflicts. Mutual co-operation is the Law of Nature.

Things are visible and invisible as well. We stand by visible objects and accept them as they surely are but do not recognise their invisible characteristics. Until and unless one does not recognise both these characters of an object, he cannot reach to the truth and justice. None is absolutely similar or dissimilar, friend or enemy, good or bad. As a matter of fact, every entity hides in itself the innumerable possibilities. Coal can be converted into the state of a diamond or coal is the first stage of diamond. This is the conception of Anekantavada.

It should be remembered here that total impossibility of becoming is very rare. Rational cannot be irrational and irrational cannot be rational. On the contrary, it can be converted into some thing else. One becomes desperate, as he does not understand the theory of relativity. He forgets that the modes are not imperishable. They are to be changed. Sorrow can be converted into pleasure. Absoluteness has no meaning in any field. Substance cannot be fully explained without the assistance of Anekantavada. Life itself cannot be properly understood without this philosophical notion. Plurism, monotheism existence and non- existence, eternality and non-eternality and so on go together. These characters of an entity can be comprehended with the help of real standpoint (Niscayanaya) and Practical standpoint (Vyavaharanaya).

The Jaina believes that a substance is dynamic (Padnami) in character. It means a thing is eternal from real standpoint and momentary from practical standpoint. Causal efficiency is possible neither in a thing which is of the static nature (Kutasthanitya) nor in a thing, which is incongruous with the doctrine of momentariness (Ksanikavada), but it is possible only in a thing, which is permanent-in-change. (Parinamanastila).

According to Jainism, an entity has infinite characteristics, which are divided into two categories, viz. Universal and Particular. Just as different colours can exist in a lustrous gem without conflicting with each other, so the universal and particular elements could abide in a reality. Thus each and every reality is universalised-Cum-particularized along with substance with modes (Dravyaparyayatmaka). Here Dravya represents the Universal character and Paryaya represents the particular character of a thing. For example, a jar is made of gold, which can be changed into several modes, while preserving gold as a permanent substance. They are mutually inter-dependent, identical and separate from each other.

The nature of reality, according to this theory, is permanent-in- change. It possesses three common characteristics, such as Utpada (origination), Vyaya (destruction) and Dhrauvya (permanence through birth and decay). It also possesses the attributes (Gunas) called Anvayi, which coexist with substance (Dravya) and modifications (Paryaya) called Vyatireki, which succeed each other. Productivity and destructivity constitute the synarnic aspect of an entity and permanence is its enduring factor.

Nayavada (the theory of partial truth) is an integral part of the conception of Anekantavada, which is essential to conceive the sole nature of reality. It provides the scope for acceptance of different viewpoints on the basis that each reveals a partial truth about an object. It is, as a matter of fact, a way of approach and observation which is an imperative necessity to understand of one's different interests and inclinations in different lights on the basis that there could be a valid truth in each of them, and therefore requires their proper value and impartial estimation. Naya investigates analytically a particular standpoint of the problem in all respects in the context of the entire reality. But if anything is treated as the complete truth, it is not Naya, but Durnaya or Nayabhasa or Kunaya. For instance, "it is" is Naya, and "it is and is only" is Durnaya, while "it is relatively (Syat)" is an example of Syadvada.

Syadvada investigates them into a constant and comprehensive synthesis. The prefix "Syat" in the Syadvada represents the existence of these characteristics, which, though not perceived at the moment, are present in reality. The word "Syat" is an in- declinable and stands for multiplicity or multiple character (Anekanta). It reveals certainly regarding any problem and not merely the possibility or probability. It is unique contribution of Jainism to Indian philosophy. There is a word Kathancit in Sanskrit literature, which is used as a substitute for "Syat" by Jains as well as non-Jaina philosophers. In English it may be translated with the word "relatively".

Syadvada is connected with relative expression about the nature of reality. It makes an effort to respect other doctrines by warning us against allowing the use of "eva" or "only" to proceed beyond its prescribed limits and penetrates the truth patiently and non-violently. It is a humble attitude of tolerance and justice and to pay respect for other's views. This view can be understood by Saptabhangi or the theory of seven-fold prediction, which is a method of cognition to comprehend the correct nature of reality through a sevenfold relative dialectic method. It is treated as complementary to the Syadvada doctrine. Akalanka thinks of it as a way, which considers reality in a positive (Vidhimukhena) and a negative (Nisedhamukhena) manner without incompatibility in a certain context.

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Source: Internet

Graphical Sections of Jain Sangh.

2010-04-19T06:30:00.001+05:30

Jain Section Image : From United Jain Sangha To current state.

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Source: Internet

Section in Jain Order : Shwetambar Terapanth (Part 4/4)

2010-04-16T06:30:00.002+05:30

Jain > Shwetambar > Terapanthi

Terapanthi: Terapantha got originated from the Sthanakvasi sect. Acharya Bhikshu (Formerly known as Muni Bhikanji) was formerly a Sthanakwasi saint and had initiation from his Guru, by name Acharya Raghunatha. Acharya Bhikshu had differences with his Guru on several aspects of religious practices of Sthanakwasi ascetics and when these took a serious turn, he founded Terapanth on the full-moon day in the month of Asadha in the year Vikram Samvat 1817, i.e., 1760 A.D.

Nomenclature of "Terapantha" One day, thirteen Shravakas (lay followers) were performing samayika 13 in a spacious shop in the middle of the market at Jodhpur. Fatechandji, the Divan (the chief minster of Jodhpur-state), passing by the market, saw this strange scene people performing religious rites in a shop! Greatly surprised, he asked the lay followers, "Why are you performing your samayika here in a shop, instead of in a sthanaka?" The Shravakas narrated the whole event of how Muni Bhikhanji had separated from Acharya Raghunathaji. Having heard the explanation and the cause of events, the Divana appreciated Bhikanji's stand. He asked, "How many followers of his new path are there? They replied "Sir! we are thirteen in number." The Divan further inquired about the number of monks supporting Bhikanji. The followers replied, "Monks are also thirteen in number!" The Divan said, "It is a wonderful coincidence that the number of both the monks and the lay followers is thirteen!"
At that time, a poet, belonging to the sevaka caste, was standing nearby. He instantly composed a verse

Sadha sadha ro gilo karai, te to apa aparo mania, Sunajyo re shahar ra loka, ai terapanthi tanta.

In this way, the new group became popular as 'Terapantha' literally meaning a sect of 13 (monks). When Acharya Bhikshu came to know about this couplet, he interpreted it in a different way. At once, he descended from his seat, sat down in the posture of obeisance, and paying his obeisance to Lord Mahavira, he proclaimed with joy. "O Lord! It is thy (tera) path (panth). I am only a follower of it.
Thus Acharya Bhikshu interpreted the Terapantha to mean "the Lord's path" and also bestowed it with deeper religious significance.

The Terapanthis are non-idolatrous and are very finely organized under the complete direction of one Acharya, that is, religious head. In its history of little more than 200 years, the Terapantha had a succession of only 9 Acharyas from the founder Acharya Bhikshu as the First Acharya to the present Acharya Tulsi as the 9th Acharya.
This practice of regulating the entire Pantha by one Acharya only has become a characteristic feature of the Terapantha and an example for emulation by other Panthas. It is noteworthy that all monks and nuns of the Terapantha scrupulously follow the orders of their Acharya, preach under his guidance and carry out all religious activities in accordance with his instructions.
Further, the Terapantha regularly observes a remarkable festival known as Maryada Mahotasava. This distinctive festival is celebrated every year on the 7th day of the bright half of the month of Magha when all ascetics and lay disciples, male and female, meet together at one predetermined place and discuss the various problems of Terapanthis.
The penance of Terapanthis is considered to be very severe. The dress of Terapanthi monks and nuns is akin to that of Sthanakwasi monks and nuns. But there is a difference in the length of muhapatti, i.e., a piece of white cloth kept always on the mouth. The Terapanthis believe that idolatry does not provide deliverance and attach importance to the practice of meditation.
Further, it may be stressed that the Terapantha is known for its disciplined organization characterized by one Acharya (i.e., religious head), one code of conduct and one line of thought. The Terapanthis are considered reformists as they emphasize simplicity in religion.
Recently their religious head, Acharya Tulsi, had started the Anuvrata Andolana, that is, the small vow movement. which attempts to utilize the spiritual doctrines of the Jains for moral uplift of the masses in India.
The activities of learning and studying in Terapantha order are given utmost importance. In the early years, stress was laid on studying the original canonical literature, and many monks and nuns engaged themselves in this activity.
Many books in Rajasthani language were written by Acharya Bhikshu and Jayacharya (the fourth Acharya) for the monks and nuns who were the students and that tradition continued for a long time. During the period of Jayacharya, the study of Sanskrit was phased in.
Jayacharya himself studied and also made his successor, Maghava, to adopt studies in Sanskrit. Venerable Kalugani (the eighth Acharya) focused his attention on the study of both Prakrit and Sanskrit.
Acharya Tulsi (the ninth Acharya) promoted the same tradition with the result that a great number of monks and nuns became proficient in Prakrit and Sanskrit. Later on, in addition to the ancient languages, the ascetics started studying such contemporary languages as Hindi, Gujarati and English. Some of them became experts in "Avadhana" vidya i. e. a technique of extra-ordinary memory.
They also started studying Indian and Western Philosophies. In the beginning, the classical form of study for ascetics was in miscelleneous form study of which remained confined to that between the guru and the disciples. However under the leadership of Acharya Tulsi, systematic graded courses with syllabi of several subjects were initiated. The courses were respectively called Yogya (which is equal to Matric), Yogyatara (equivalent to B.A.), and Yogyatama (equivalent to M. A.). Completion of all the there degrees required a minimum of seven years.
A Ph.D was awarded to those who wrote an original dissertation.

At present, a number of monks and nuns have joined courses in university studies at the Jain Vishva Bharati Institute which is a Deemed University at Ladnun (Rajasthan). However the older courses are also in vogue.
The Terapantha order has made important contribution to the field of not only religious literature but also to that of other kinds of books. Acharya Bhikshu himself composed literature about 38,000 verses in Rajasthani language and Jayacharya created a new record by composing three hundred thousand verses.
Under the patronage of Acharya Shri Tulsi, the work of producing critical editions of the Jain Agamas was started and many monks and nuns actively engaged in this work.The Terapantha is well-known for its valuable contribution to the field of art and craft.
Even foreigners are surprised by seeing the beautiful articles made by the ascetics. The Sangha has excelled in the spheres of drawing, painting, calligraphy, needlework, handicraft and the creation of miniature manuscripts which are considered unique.

The rise of Terapantha is the last big schism in the Swetambara sect and this Pantha is becoming popular. The Terapanthis are still limited in number and even though they are noticed in different cities in India, they are concentrated mainly in Bikaner, Jodhpur and Mewar areas of Rajasthan.

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Source: Internet

Section in Jain Order : Shwetambar Sthanakwasi (Part 3/4)

2010-04-15T06:30:00.002+05:30

Jain > Shwetambar > Sthanakwasi

Sthanakwasi : The Sthanakwasi arose not directly from the Shwetambars but as reformers of an older reforming sect, viz., the Lonka sect of Jainism. This Lonka sect was founded in about 1474 A.D. by Lonkashah, a rich and well-read merchant of Ahmedabad.

The main principle of this sect was not to practice idol-worship. Later on, some of the members of the Lonka sect disapproved of the ways of life of their ascetics, declaring that they lived less strictly than Mahavira would have wished. A Lonka sect layman, Viraji of Surat, received initiation as a Yati, i.e., an ascetic, and won great admiration on account of the strictness of his life. Many people of the Lonka sect joined this reformer and they took the name of Sthanakwasi, meaning those who do not have their religious activities in temples but carry on their religious duties in places known as Sthanakas which are like prayer-halls.
The Sthanakwasi are also called by terms as

(a) Dhundhiya (searchers) and
(b)Sadhumargi (followers of Sadhus, i.e., ascetics).

Except on the crucial point of idol-worship, Sthanakwasi do not differ much from other Shwetambar Jains and hence now-a-days they invariably call themselves as Shwetambar Sthanakwasi. However, there are some differences between the Sthanakwasi; and the Murtipujak Shwetambars in the observance of some religious practices. The Sthanakwasi do not believe in idol-worship at all. As such they do not have temples but only sthanakas, that is, prayer halls, where they carry on their religious fasts, festivals, practices, prayers, discourses, etc.
Further, the ascetics of Sthanakwasi cover their mouths with strips of cloth for all the time and they do not use the cloth of yellow or any other color (of course, except white).
Moreover, the Sthanakwasi admit the authenticity of only 31 of the scriptures of Shwetambars. Furthermore, the Sthanakwasi do not have faith in the places of pilgrimage and do not participate in the religious festivals of Murtipujak Shwetambars.

Various unorganized sub-sects in Shwetambar Sthankawasi order

Shraman sangh / Baaees sampraday led by Acharya Dr. Shiv Muni
Sadhu Margi Sampraday led by P.P. Hukmichandji Maharaj saheb
Gyan Gachchha Sampraday led by P.P.Gachchhadhipati Prakashmuniji M.S.
Ratna Vansh Sampraday founded by P.P. Acharya Shri Hastimalji M.S
Ajaramar Sampraday
Gondal Sampraday
Dariyapuri Sampraday
Khambhat Sampraday
Kachcha 8 Koti Sampraday
Kachchha 9 Koti Sampraday
Barvala Sampraday
Limbadi Gopal Sampraday
and few more.

The Shwetambar Sthanakwasi are also spread in different business centers in India but they are found mainly in Gujarat, Punjab, Harayana and Rajasthan.

It is interesting to note that the two non-idolatrous sub-sects, viz., Taranapanthis among the Digambars and Sthanakwasi among the Shwetambars, came very late in the history of the Jain.

About 1474 A.D. the Lonka sect, the first of the non-idolatrous Jain sects, arose and was followed by the Dhundhiya or Sthanakwasi sect about 1653 A.D. dates which coincide strikingly with the Lutheran and Puritan movements in Europe.

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Source: Internet

Section in Jain Order : Swetambar Murtipujak (Part 2/4)

2010-04-12T06:30:00.000+05:30

The Swetambar Sect

Like the Digambar sect, the Swetambar sect has also been split into three main sub-sects:

Murtipujak
Sthanakwasi
Terapanthi

Swetambar sect is divided into two sub-sects, those practitioners who worship images in temples, known as the Murtipujak ("image-worshiping") or Mandirmargi ("temple-going"), and those who do not, the reformist sub-sects of the Sthanakwasis and the Terapanthis.

Murtipujak : The original stock of the Swetambars is known as Murtipujak Swetambars since they are the thorough worshippers of idols. They offer flowers, fruits, saffron, etc. to their idols and invariably adorn them with rich clothes and jeweled ornaments.

Their ascetics cover their mouth with strips of cloth while speaking, otherwise they keep them in their hands. They stay in temples or in the specially reserved buildings known as upasrayas. They collect food in their bowls from the sravakas(Layman) or householders' houses and eat at their place of stay - Upasrayas.

The Murtipujaka sub-sect is also known by terms like

(i) Pujera (worshippers),

(ii) Deravasi (temple residents).

(iii) Chaityavasi (temple residents) and

(iv) Mandir-margi (temple goers)

Murtipujak, headed by various Acharyas as their sect and sub-sects.

In the Murtipujak sect there are 4 main sub-sects as follows:

Tapa gachchh: In Tapa Gachchh there are 21 sub-sects headed by different Acharya

Shri Vijay Prem-Ramchandra Suri (total monks and nuns 1412)
Shri Vijay Prem-Bhuvan Bhanu suri (total monks and nuns 880)
Shri Anandsagar suri (Sagarji) (total monks and nuns 1032)
Shri Vijay Nemi suri (Shasan Samrat) (total monks and nuns 607)
Shri Vijay Kanak suri (vagad)(total monks and nuns 560)
Shri Vijay Niti Suri total (monks and nuns 452)
Shri Vijay Siddhi suri (Bapji M)(total monks and nuns 415)
Shri VIjay Dharma Vijayji-Abhaydev suri (Dahela vala) (total monks and nuns 325)
Shri Vijay Bhakti Suri total (monks and nuns 272)
Shri Vijay Labdhi Suri total (monks and nuns 256)
Shri Vijay Vallabh Suri-1(Acharya Ratnakar Suri) (total monks and nuns 181)
Shri Vijay Vallabh Suri-2(Acharya Nityanand Suri) (total monks and nuns 108)
Shri Vijay Keshar Suri (total monks and nuns 228)
Shri Vijay Dharma Suri-Kanakratna Suri (total monks and nuns 237)
Shri Vijay Himachal Suri (total monks and nuns 60)
Shri Buddhi Sagar Suri (total monks and nuns 135)
Shri Vijay Shantichandra Suri Ist (total monks and nuns 220)
Shri Vijay Shantichandta Suri 2nd (total monks and nuns 197)
Shri Mohanlalaji (total monks and nuns 42)
Shri Vijay Amrat Suri (total monks and nuns 35)
Shri Vimal Gachchh (total monks and nuns 45)
Shri Tristutika Gachchh 1st(Acharya Shri Jayantsain suri) (total monks and nuns 146)
Shri Tristutika Gachchh 2nd (Acharya shri Hemendra suri) (total monks and nuns 89)
Shri Tristutika Gachchh 3rd (Acharya Shri Labdhichandra Suri) (total monks and nuns NIL)
Shri Tristutika Gachchh 4th(Muni Jayanandvijay) (total monks and nuns 8)

Achal gachchh currently led by Acharya Sri Gunoyadayasagar suri Ji.

Khartar gachchh, currently led by Acharya Sri JinKailash sagar suri Ji.

Parshwachandra gachchh, currently led by Mahopadhyaya Sri BhuvanChandra Ji.

The Murtipujak Swetambaras are found scattered all over India for business purposes in large urban centers, still they are concentrated mostly in Gujarat.

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Source : Internet

Section in Jain Order : Digambar (Part 1/4)

2010-04-08T06:30:00.002+05:30

Jainism order is divided into two major sects.

The Digamabar Sect
The Shwetambars Sect

The Digambar sect, in recent centuries, has been divided into the following major sub-sects:

Beespanth / Bispanthi
Terapanth
Taranpanth or Samaiyapanth

Beespanth : The followers of Bisapantha support the Dharma-gurus, that is, religious authorities known as Bhattarakas who are also the heads of Jain Mathas, that is. religious monasteries. The Bisapanthas, in their temples, worship the idols of Tirthankaras and also the idols of Kshetrapal, Padmavati and other deities. They worship these idols with saffron, flowers, fruits, sweets, scented 'agara-battis', i.e., incense sticks, etc. While performing these worships. the Bisapanthis sit on the ground and do not stand. They perform Arati, i.e., waving of lights over the idol, in the temple even at night and distribute prasad, i.e., sweet things offered to the idols. The Bisapantha, according to some, is the original form of the Digambara sect and today practically all Digambar Jains from Maharashtra, Karnataka and South India and a large number of Digambara Jains from Rajasthan and Gujarat are the followers of Bisapanth.

Terapanth : Terapanth arose in North India in the year 1683 of the Vikram Era as a revolt against the domination and conduct of the Bhattarakas. i.e. religious authorities, of the Digambar Jains. As a result in this sub-sect, the institution of Bhattarakas lost respect in North India, however in South India the Bhattarakas continue to play an importent role. In their temples, the Terapanthis install the idols of Tirthankars and not of Kshetrapal, Padmavati and other deities.

Further. they worship the idols not with flowers, fruits and other green vegetables (known as sachitta things), but with sacred rice called 'Aksata', cloves, sandal, almonds, dry coconuts, dates, etc. As a rule they do not perform Arathi or distribute Prasad in their temples. Again, while worshipping they stand and do not sit.
From these differences with the Bisapanthis it is clear that the Terapanthis appear to be reformers. They are opposed to various religious practices. As according to them these are not real Jain practices. The Terapanth had performed a valuable task of rescuing the Digambars from the clutches of wayward Bhattarakas and hence the Terapanthis occupy a peculiar position in the Digambar Jain community. The Terapanthis are more numerous in Uttar Pradesh, Rajasthan and Madhya Pradesh.
It is pertinent to note that even though the name Terapanth sub-sect appears both among the Digambar and the Svetambar sects. Still the two Terapanthis are entirely different from each other. While the Digambara Terapanthis believe in nudity and idol-worship, the Svetambar Terapanthis are quite opposed to both.

Taranpanth : The sub-sect Taranapanth is known after its founder Taran-Swami(1448-1515 A.D.). This sub-sect is also called Samaiyapanth because its followers worship Sarnaya, i.e., sacred books and not the idols. Taran-Swami died at Malharagarh, in former Gwalior State in Madhya Pradesh, and this is the central place of pilgrimage of Taranapanthis.

The Taranapanthis strongly refute idolatry but they have their own temples in which they keep their sacred books for worship. They do not offer articles like fruits and flowers at the time of worship. Besides the sacred books of the Digambars, they also worship the fourteen sacred books written by their founder Taran-Swami. Further, Taranapanthis give more importance to spiritual values and the study of sacred literature. That is why we find a complete absence of outward religious practices among them. Moreover, Taran-Swami; was firmly against the caste-distinctions and in fact threw open the doors of his sub-sect even to Muslims and low-caste people.
There are three main traits of the Taranapanthis:

The aversion to idol worship
The absence of outward religious practices
The ban on caste distinctions

They were evolved as a revolt against the religious beliefs and practices prevailing in the Digambar Jain sect, and it appears that Taran-Swami might have formulated these principles under the direct influence of Islamic doctrines and the teachings of Lonkashaha, the founder of the non-idolatrous Sthanakvasi sub-sect of the Swetambara sect.
The Taranapanthis are few in number and they are mostly confined to Bundelkhand, Malwa area of Madhya Pradesh and Khandesh area of Maharashtra.

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Source:: Internet

Acharya Shrimad Rajendra Suri

2010-04-05T06:30:00.001+05:30

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 Swetambaras, 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 Vikram Samvat 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 (vikram samvat 1925). 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 his Abhidhan-Rajendra Kosh, in vikram samvat 1960. 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 vikram samvat 1963, 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 Shrimad Rajendra Suriji since vikram samvat 1940. He was also associated with Mandava, Swarnagiri, Talanapur tirthas.

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Source: Internet

Taran-swami and his Taran-panth

2010-04-02T06:30:00.002+05:30

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 Dhundhia order in Samvat 1508 (1451 AD), The Terapanth (Atyadhma movement) among the Digambaras arose in Samvat 1683 in Agra. The main founders of this movement were Banarasi Das of Agra and Amarchand of Sanganer. Taran-swami in Bundelkhand founded his Taranpanth sect of the Digambaras in Samvat 1563 (1506).

The Digambar Terapanth movement was against the domination of the Bhattarakas. They opposed worship of various minor gods and goddesses. Some Terapanthi practices, like not using flowers in worship, gradually spread throughout North India among the Digambars. The Taran-panthis on the other hand, traditionally do not have idols in their shrines at all.

Taranswami was a remarkable philosopher and author. He was born in Pushpavati (now Bilahari near Katni). His father was a government official there. His mama(uncle) lived in Sironj, where a Bhattaraka institution was present. When he was 8 years old, while accompanying his father to Sironj, he came across Bhattarak Shruta-kirti. The Bhattarak persuaded the boy to start attending the lectures where "Samayasar"was discussed. Later Taran-swami organized his group , meditated and preached at Semalkheri, Sukha and Rakh. His samadhi is at Nisaiji in Dist Guna.

He wrote 14 books. His language is very unique, being a blend of Prakrit, Sanskrit and Apabhransha. Note that at this time Jains have not been using Prakit for several centuries. His language was perhaps influenced by his reading of the books of Acharya kundakunda. Copies of his books are very hard to obtain. Mostly Kanjiswami has some lectures based on Taranswami's books.

The number of Taranpanthis is very small. Their shrinesare called Chaityalya (or some times Nisai/Nasia). At the altar (vimana) they have a book instead of an idol. The Taranpanthis were originally from 6 communities. These days they are gradually merging with other Jain in the area. In recent past, some of them have been followers of Kanjiswami of Songarh.

One interesting note. Rajneesh/Osho was born in a Taranpanthi 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 wrote Dharma-Pariksha, arivansha-purana and Parameshthisarin Apabhramsha. His teacher's teacher was Devendrakirti who originated from Gujarat and had placed his students at the Bhattarak seats of Surat as well 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.

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Source: Internet

Acharya Kundakunda

2010-04-01T06:30:00.000+05:30

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 engraved pair of stylized footprints (charan). These footprints are symbolic of a thinker who, nearly two 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.

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Source: Internet

Acharya Bhadrabahu-I

2010-03-31T06:30:00.000+05:30

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 and effects) 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.

Sadhvi Chandanbala (A brief & Known History)

2010-03-19T06:30:00.001+05:30

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(Sadhvi) Chandanbala.

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(Sadhvi) Chandanbala, who was also known as Chandana, led the congregation of nuns.

Chandanbala 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 Chandanbala. While Dhanadatta was away, she had Chandanbala’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 (urad) in a flimsy bamboo container used for winnowing(http://en.wikipedia.org/wiki/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 Chandanbala, a princess sold as a slave, shackled and humiliated by the jealous wife of a depraved merchant, fulfilled his secret conditions. But Chandanbala 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, Chandanbala 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 Chandanbala offered from her simple winnowing basket, breaking his six-month fast with a small handful of the rough slave fodder that Chandanbala had been living on for weeks. Chandanbala was released and she joined Lord Mahavira’s monastic order. She thus became the first nun of the Mahavirian Jain tradition and eventually the leader of thousands of Aryika(Sadhvi)s.

The significance of Chandanbala’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(Sadhvi) Chandanbala.

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Source : Internet

Purpose of Life as per Jainism

2010-03-17T06:30:00.000+05:30

For Jains, the purpose of life is to attain moksa, or release, from the cycle of rebirth. There are five levels on the path of human development:

Sadhus (monks) and sadhvis (nuns)
Upadhyayas (teachers of the Jain scriptures)
Acharyas (spiritual leaders)
Siddhas (liberated souls)
Arihantas (liberated souls who have attained salvation; both Ordinary and Tirthankar)

Ordinary laypersons(Shravak & Shravika) are householders. When householders decide to undertake the renounced life, they first must live with monks or nuns for a time being. If, after learning more about religion and observing the renounced life, they still wish to undertake it, they take the five vows and become a sadhu or a sadhvi. In addition to keeping these vows carefully, Jain monks and nuns observe other special practices that set them apart.

Sadhus who have acquired special knowledge of Jain scriptures and philosophy, and teach the scriptures to others, are known as Upadhyayas.

Acharyas are special spiritual leaders. They have mastered the Jain scriptures, as well as several languages and a knowledge of various religions. Their lives exemplify spiritual excellence and they are able to lead a monastic community.

An Arihanta ("destroyer of enemies") is a person who has conquered all of his or her inner passions. They have shed all destructive karma and have become omniscient, omnipotent and completely without desires. Arihantas become Siddhas at death. Until then, they teach and help others. There are two categories of Arihantas, Ordinary and Tirthankara. Tirthankaras

Siddhas are liberated souls. They have escaped the cycle of rebirth, rid themselves of all karma, and are experiencing ultimate bliss in the highest level of heaven. Each Siddha is unique, but they are all equal and formless. Because they are completely detached from the world, they are unable to help others.

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Source: Internet

Jivas as described in Jainism.

2010-03-16T06:30:00.000+05:30

Jainism have categorized all the living beings (jivas) that can be found in the earthly realm. This is important because the fundamental Jain principle of ahimsa (nonviolence) extends to all jivas.

In Jain thinking, a jiva is a soul attached to a body. Since a soul is of flexible size, the same soul can fit inside an ant's body as a human's. According to the Jain scriptures, there are 8.4 million species of jivas. They fall into two main categories: immobile single-sensed (Ek-Indriya) and mobile and multi-sensed. And within these categories are subcategories, as follows:

A. Immobile and single-sensed (Ek-Indriya)

1. Earth-bodied (clay, sand, metal)

2. Water-bodied (dew, fog, ice, rain, ocean)

3. Fire-bodied (flames, hot ash, lightening)

4. Air-bodied (wind and cyclones)

5. Plant-bodied (trees, seeds, roots)
a. One-souled (trees, branches, seeds)
b. Multi-souled (root vegetables)

B. Mobile and multi-sensed

1. Two-sensed: touch and taste (shells, worms, microbes) (Bay-Indriya)

2. Three-sensed: touch, taste and smell (lice, ants, moths) (Tay-Indriya)

3. Four-sensed: touch, taste, smell, sight (scorpions, crickets, spiders, flies) (Chou-Indriya)

4. Five-sensed: touch, taste, smell, sight and hearing (humans and animals) (Panch-Indriya)

   a. Infernal (in one of the hells)
   b. Non-human
   c. Celestial (in one of the heavens)
   d. Human

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Source: Internet

The Special Divine Plan Of Samavasaran (4/4)

2010-03-11T06:30:00.000+05:30

In the Samavasaran, the Tirthankar gives discourse for the first quarter of the day (three hours). After this he comes out of the first quarter of the day (three hours). After this he comes out of the first enclosure, Devachhandak, situated in the second enclosure towards the east and rests comfortably.

In the village or town near which the Samavasaran is created, a number of messengers are appointed for giving news about the movement of the Tirthankar. Some of them are honorary and others salaried. For this recurring expenditure the Chakravarties contribute 1.2 million gold coins. The regional kings contribute the same number in silver coins. Gods like Kuber, various landlords, merchants and other people contribute according to their capacity and devotion.

How the Gods Work for Spread of Religion?
The devoted gods too follow this practice. They distribute money to various people appointed for various jobs like security, maintenance and serving the masses. They also provide assistance to people in need as well as support to the newly initiated ones. they consider this to be the worship of the Tirthankar. As a result they acquire the Satavedaniya Karma (the pleasure causing Karma). They automatically become virtuous and promote the spread of religion.

After the Tirthankar’s discourse the Ganadhars start their discourse. This is done during the second quarter of the day.

The Position of the Ganadhars
Ganadhars, the heads of groups of ascetics, give their discourse either sitting on the thrones resented by kings or the foot rest of the Tirthankar. The Ganadhars in their discourse narrate the stories about past and future. They also answer to the questions of the curious among the masses. As the Ganadhars answer to all and sundry questions it is not possible to call them ignorant or lacking in the unique virtues like Avadhi Jnan and others.

Thus in the Samavasaran of a Tirthankar there are ample opportunities of hearing to the discourse of great souls, pondering, accepting vows, enhancing of right attitude, religious activities, worshipping and serving greatmen as well as masses.

(For further reading see Abhidhan Rajendra Kosh, Vol. 7)

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The Special Divine Plan Of Samavasaran (3/4)

2010-03-09T06:30:00.001+05:30

The Importance of Beholding the Samavasaran

To behold the Samavasaran of a Tirthankar is such an important act that an ascetic who has not done so earlier is inspired to walk and come even if he is stationed twelve Yojan (approx. 144 km) away. As it is a rule that any ascetic stationed within a distance of 144 km from the Samavasaran should come and join. One who ignores this for any reason should observe a four days fast as a penitence. This is because his right perception is fret with faults of instability, shallowness and dilution.

The appearances of the Tirthankar sitting in the Samavasaran is so breathtakingly beautiful that if all the gods join together and try to create that beauty in the dimension of a toe, it cannot surpass the beauty of the toe of the Tirthankar.

In terms of the beauty of the form the list of people in order of descendence is as follows (The beauty of the earlier being infinitely more than the latter: Tirthankar, Ganadhar, Ascetics with normal human body, Anuttar Vaimanik gods, Navagraiveyak, Achyut, Aaran, Pranat, Anat, Sahasrar, Mahashukra, Lantak, Brahmlok, Mahendra, Sanat Kumar, Ishan, Saudharma, Bhavanvasi, Jyotishka, Vanavyantar (all dimensions of gods), Chakravarti, Vasudev, Baldev and regional kings. The common kings and other people are further down on the scale with much larger gap. (The traditional reduction being-infinitely less in six attributes.)

The Acharyas have explained the purpose of this breathtaking beauty of the Tirthankar that appears due to the precipitation of the Tirthankar-nam-karma. They say that this divine beauty of the Tirthankar inspires those attending the Samavasaran to indulge in religious or righteous activities activities. they feel that when such a divinely beautiful person indulges in righteous activity, all those who are earthly, beautiful ought to do so. The utterances of a divinely beautiful person are listened to with attention. The pride of the narcissists also shatter sin presence of such an embodiment of pure beauty. Those are the reasons that make the divine beauty of a Tirthankar praiseworthy.

The Ideal of Humility
The first words the Tirthankar utters when he starts his discourse are "Salutations to the ford of religion." After this he begins his discourse in easily understandable words of the common man’s language, Ardha-Magadhi, with the specific purpose that everyone present may understand and absorb the words and their meaning. As the status of Tirthankar is gained because of the establishment of Tirth (ford of religion), salutations, are first of all offered to the Tirth. The cause of becoming revered is reverential even for the reverend one. The religious ford or Tirth is revered in the whole cosmos whereas the Tirthankar is revered only in the revered only in the inhabited region; the Tirthankar recognizes this fact with due reverence. Another reason is that when such a lofty and endowed person as a Tirthankar displays such humility he sets an example for others to follow.

The Volume of the Speech
With the advancement of technology the capacity and scope of transmission of sound with the help of amplifiers, telephones, radios and satellites has increased manifold. However, the Tirthankar’s speech is naturally endowed with unique attributes. As such in the Samavasaran the voice of the Tirthankar reaches the eardrums or hearing organs of all five sensed beings. Everyone in the audience thus removes his doubts and ambiguities.

The Tirthankar gives his discourse only in one language, but he assembly has the congregation of gods, humans and animals. How do they all understand this monolingual discourse? It is something like the single color water turning into a variety of colors depending on the soil it falls on; black, white, red or gray etc. One of the unique attributes of the Tirthankar’s speech is this capacity to automatically get translated into the language of the listener. In this age of advanced technology it is nothing to be astonished about. In the United Nations Organization there are representatives from almost all nations of the world. There is a multiplicity of languages, but the technology has made it possible that any speech in any language is immediately translated into the language of the listener.

There are twelve types of congregations in the Samavasaran. If the preaching of the Tirthankar does not inspire any of the listeners to take a vow of any one of the four Samayiks (a specific spiritual practice), Sarvavirati (total renunciation), Deshvirati (partial renunciaton), Samyaktva (right conduct), and Shruti-Samayik (listening to the scriptures), all this effort of construction of the Samavasaran and collecting such a large crowd would go waste.

But it is not so. Once the Samavasaran is created, the Tirthankar does give his discourse. For once at least, his preaching makes lasting impression on the psyche of the listener even if he does not accept any of the prescribed vows. The pure particles of the Tirthankars speech are fast acting. As such, more often than not his speech does not go in vain. Men take at least one of the four types of vows mentioned above. The animals accept one out of three leaving aside the Sarvavirati. The gods as a rule accept the Samyaktva Samayik.

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The Special Divine Plan Of Samavasaran (2/4)

2010-03-08T06:30:00.001+05:30

Entry and the Sitting Arrangement

After the construction of the Samavasaran is complete the Tirthankar enters it by the eastern gate during the first hour after the dawn or when the second hour is approaching. He moves stepping on divine lotuses. While walking, seven divine lotuses appear both at the front and back of him. He first circumambulates the Chaitya tree and then approaches the throne and sits on it facing east.

Three replicas of the Tirthankar sitting on the throne are created by gods and installed facing remaining three directions. Thus the Tirthankar is visible to every one sitting anywhere in the assembly.

At the feet of the Tirthankar the senior most principle disciple sits after bowing to the tirthankar. The senior Ganadhar sits near the feet of the Tirthankar in south-east direction. All the other Ganadhars sit at his side or ahead of him.

Then the omniscient ascetics enter from the eastern gate, circumambulate the Tirthankar, utter-Namastirthaya (salutation tot he Tirth), and take their seats at the back of the Ganadhars . After this the remaining highly endowed ascetics (Manahparyav Jnanis, Avadhi Jnansis, Fourteen Purvadhars, other Purvadhars etc.) also enter from the eastern gate, go around the Tirthankars thrice, pay homage to the Tirthankar and other seniors, and take seats behind the Kewal Jnanis.

Now enter the female ascetics and after formally paying homage to all the seniors go and stand behind the Vaimanik gods, they do not sit. Goddesses from the Vaimanik dimension enter from the eastern gate and formally saluting to the Tirthankar and all the ascetics go and stand behind the common ascetics. One after another come the goddesses from Bhavanpati, Vyantar and Jyotishka dimensions, from the southern gate and paying homage to the Tirthankar and all the ascetics go and stand in the south-western direction one behind the other in the said order.

After all these arrive gods from Bhavanpati, Jyotishka and Vyantar dimensions from the eastern gate and after due formalities take their allotted seats, one group behind the other in the said order in the north-western direction. Then from the northern gate enter the Vaimanik gods followed by men and women and after due formalities take their allotted seats. In front sit Vaimanik gods, behind them are men and then women. The families sit near the gods with whom they are associated and nowhere else.

In every direction and the corners sit these clusters of people in groups of three classes (gods, men and women). As a rule the juniors pay respects to the seniors at the time of their arrival in the assembly, irrespective of the order of arrival. At the four gates-east, west, north and south stand Soma, Varun and respectively as guards of the directions.

Sitting in this fashion there is no if superiority or inferiority, envy, competition, differences or animosity. Due to the miraculous influence of the Tirthankar, even the natural enemies from the animal kingdom loose anger or fear from each other.

This is the arrangement of the first enclosure.

Arrangement of the Second and Third Enclosures

The second enclosure is allotted to all types of animals (the five sensed ones). The third enclosure is allotted for parking of vehicles.

Outside these enclosures there are crowds of animals, humans, as well as gods. Sometimes they come separately and sometimes all together. However, in spite of the crowd the movement is orderly and peaceful. There is hardly any rush or stampede or altercation.

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Source: Jain World

The Special Divine Plan Of Samavasaran (1/4)

2010-03-05T06:30:00.002+05:30

The Construction of the Divine Pavilion of Tirthankars

[Like many other branches of science the branch of constructing assembly halls has also amply developed. They construct a large auditorium where thousands of people may arrive, be accommodated, may listen to the lectures and peacefully leave, requires a trained mind with engineering skill. For such an arrangement renowned experts display their skill. Still there are incidents of chaos and stampede in such large congregations. Even the police forces get nervous in trying to control such crowds of thousands of people.

Thousands of years ago the divine pavilions were created for the assembly of a Tirthankar where not only millions of human beings but also innumerable gods and animals used to assemble.

In a large pavilion or assembly hall covering an area of one Yojan (4 sq. kosa or 12 sq. km) used to accommodate innumerable gods, humans and animals. They would arrive and sit in the allotted sections, listen to the discourses of the Tirthankar and go back peacefully. There were adequate traffic and parking arrangements for vehicles. The detailed and scientific description of such arrangements available in the ancient scriptures is truely astonishing. It also reveals the highly developed science and intellect during that period. We give brief description of the structure of these divine pavilions of the Tirthankars.]

The beholding of a Tirthankar in his divine pavilion, pondering over his discourses, and following his teachings purifies and strengthens the attitude, faith and realization of spiritual pursuits. Sitting in proximity of the Tirthankar, seeing him, listening to his discourse and coming under the influence of his aura and various unique attributes is spiritually inspiring not only for the gods and humans but also for the animals. Men and animals of contrasting attitudes loose their cruelty and mutual animosity, disease, sorrow, afflictions, fear etc. The Tirthankar’s discourse also provides benefits in shape of enhancement of knowledge and science and progress on the path of liberation through stoppage of inflow and acceleration of shedding of Karmas.

The Great Benefits

Knowing about the arrival of Bhagavan Mahavir in the Samavasaran the sages said, "O beloved of gods! This is the source of great benefits for us. When even the hearing of the names of Arihant Bhagavants is a boon, there is no doubt that approaching, greeting, bowing admiring and worshipping him in person is highly beneficial." It is a great occasion to listen to even one word of the august preaching of the great man. Bowing to him and offering him and offering him reverence is sure to result in attainment of the pure blissful state of liberation besides being source of benefits, happiness and peace during this life and the later incarnations.

What is a Samavasaran? How is it created? Who creates it? When and for how long the Tirthankar gives his discourse in the Samavasaran? All these questions have been dealt in various canons (Agams), and their different commentaries (Niryukti, Vritti and Bhashya) in eloquent style.

The Samavasaran is the religious assembly of Tirthankars. The literal meaning of the term is proper congregation at a specific place or a place where beings with different attitudes assemble in an orderly manner. As such, the assembling of a variety of worthy beings-specially humans, animals and gods-for the purpose of beholding the Tirthankar and listening to his preachings is called Samavasaran. It is something much larger in dimension, much wider in scope, much numerous in species, and much lofty in purpose as compared to the modern parliament where representatives from various areas of the country meet.

The Physical Power of a Tirthankar: A Mythical Compilation

2010-03-04T06:30:00.002+05:30

Jai Jinendra

A Tirthankar is the exposition of all dormant powers in a being. He is infinitely powerful. In the mythological literature of Jains, this power has been calculated as follows-

A bull is as powerful as 12 warriors.
A horse is as powerful as 10 bulls.
A bufallow is as powerful as 12 horses.
An elephant is as powerful as 15 bufallows.
A lion is as powerful as 500 elephants.
An octoped is as powerful as 2000 lions.
A Baldev is as powerful as 1 million octopeds.
A Vasudev is as powerful as 2 Baldevs.
A Chakravarti is as powerful as 2 Vasudevs.
A king of serpent gods is as powerful as 100000 Chakravartis.
An Indra is as powerful as 10 million kings of serpent gods.
The power of innumerable Indras is significant as compared to that of the small finger of a Tirthankar.

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Difference Between Tirthankar and Kewali (Omniscient)

2010-03-02T06:30:00.000+05:30

Depending on mental alertness or dynamism of the practicer there are numerous levels of practicers, viz. Jinakalpi (solitary), Abhigrahdhari (who gives emphasis on specific resolution), Pramatta (partially alert), Apramatta (absolutely alert), Saragi (partially detached), Vitragi (absolutely detached), etc.

The first step in this progression is Sadhu (ascetic) and the last is Vitrag, Tirthankar and Kewal Jnani (omniscient). Although there is no difference in the level of knowledge of a Tirthankar and an omniscient, the status of Tirthankar has its own importance. It has its own attributes and recognition. The difference between these two states of highest purity are as follows -

1. In a Tirthankar there is precipitation of the Tirthankar-nam-karma. This is absent in case of common omniscient.

2. For two earlier births a Tirthankar necessarily acquires right-perception. It is not a rule for a common omniscient.

3. A Tirthankar while in the womb has Avadhi Jnan (all knowledge of the physical world). It is not a rule for a common omniscient.

4. The mother of a Tirthankar has fourteen great dreams at the time of conception. It is not so in the case of a common omniscient.

5. A Tirthankar is always a male, the case of Mallinath being an unique exception. For a common omniscient this rule does not apply.

6. A Tirthankar is not breast-fed; whereas a common omniscient (Kewali) is.

7. A Tirthankar gives charity for one year immediately before Diksha, as a rule. A Kewali does not necessarily.

8. A Tirthankar does not give discourse before attaining omniscience, he may, however, answer a question. A Kewali does give discourses even as a common ascetic.

9. In a Tirthankar’s life there are five auspicious events. It is not so in case of a Kewali.

10. A Tirthankar acquires Manahparyav Jnan immediately after his Diksha. A Kewali does not.

11. A Tirthankar is self-enlightened. A Kewali is not necessarily.

12. Before his Diksha a Tirthankar is formally asked for that by the gods. For Kewali no god arrives.

13. A Tirthankar establishes the four pronged religious organization or ford; not a Kewali.

14. A Tirthankar has a religious order; not a Kewali.

15. The principal disciples of a Tirthankar are Ganadhars. A Kewali’s disciples are not.

16. A Tirthankar has eight auspicious attributes; not a Kewali.

17. A Tirthankar has thirty four unique attributes; not a Kewali.

18. A Tirthankar’s speech has thirty five unique attributes; not a Kewali’s.

19. A Tirthankar in his progression to purity does not touch the I, II, III, V and XI Gunasthans (the specific stages on the path of purity); whereas a Kewali may touch all gunasthans except the XI.

20. A Tirthankar does not have Kewali-Samudghat (a special process of spsiritophysical transformation); a Kewali has.

21. A Tirthankar is born in the Kshatriya caste. A Kewali may be from any and all castes.

22. A Tirthankar has Sam-chaturasra Samsthn (one of the six types of anatomical structures). A Kewali may have nay of the six.

23. The minimum and maximum age of a Tirthankar is 72 years and 8.4 million Purvas respectively. In case of a Kewali it is 9 years and 10 million Purvas.

24. The height of a Tirthanakar may be between 7 Haath (about 7 feet) and 500 Dhanush (about 2000 feet). A Kewali is between 2 Haath and 20 feet.

25. A Tirthankar may exist only in fifteen specific Karma-bhumi’s (the worlds of action). A Kewali exists generally in the fourth part, however, one born in the fourth part may attain the status during the fifth part also.

26. A Tirthankar is always self initiated. A Kewali may also be initiated by others.

27. A Tirthankar exists only in the third and fourth part, however, one born in the fourth part may attain the status during the fifth part also.

28. Two Tirthankars never happen to meet each other; whereas Kewalis do.

29. The minimum number of Tirthankars existing at one time is twenty and maximum is 170. For Kewali’s these numbers are 20 million and 90 million.

30. The Ganadhars create the twelve canons based on Tirthankar’s preaching. This is not so in case of a Kewali.

31. A Tirthankar does not face any afflictions after he becomes an omniscient. A Kewali may have to face.

32. A Samavasaran (divine pavilion) is created for a Tirthankar; not for a Kewali.

33. The first discourse of a Tirthankar is never a failure; it is not necessarily so in case of a Kewali.

34. The soul of a Tirthankar always descends from the dimension of gods or ascends from hell. The soul of a Kewali may come from any of the four dimensions.

35. In case of a Tirthankar the Vedaniya Karma (the Karma of sufference) is of good-bad quality and the remaining non-vitiating Karmas are of exclusively good quality. In case of a Kewali only the Ayushya Karma (age determining) is of exclusively good quality, the remaining three being good-bad.

36. Only worthy souls arrive in the assembly of a Tirthankar; whereas in a Kewali’s assembly even unworthies may come.

37. There is only one Tirthankar in one specific area. Kewali’s may be many.

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Thirty Four Unique Attributes of a Tirthankar

2010-02-25T06:30:00.001+05:30

Jai Jinendra !!

The Tirthankars are worshipped as the loftiest beings in this world because they acquire infinite knowledge, perception, purity of conduct , and power by destroying the four vitiating Karmas at spiritual level. This gives rise to unique attributes in them, both at spiritual and physical levels. In canonical terms those are known as Atishaya or out of ordinary.

These are-

1. There is no growth of hair on the body.
2. The body remains free of any ailment.
3. The blood and flesh are milky white.
4. The breath is fragrant like lotus.
5. Food intake and excretion are invisible.
6. Above the head there are three canopies (umbrellas) in the sky.
7. A wheel, symbolic of religion, moves ahead and behind him in the sky.
8. At both flanks there are white whisks in the sky.
9. The throne is made of crystal quartz.
10. The flag of Indra moves ahead of him.
11. Wherever he stays there is an Ashok tree.
12. There is a divine aura around him.
13. The land around him is pleasant.
14. Thorns get reversed.
15. The seasons are pleasant and favorable.
16. Pleasant wind blows.
17. Dust is settled due to moisture.
18. There are heaps of five types of lifeless flowers around him.
19. There is absence of unpleasant sound, form, smell, color and touch around him and pleasant things appear.
20-21. His voice is heard with same volume and clarity up to a distance of one Yojan.
22. His discourse is in Ardha-Magadhi language.
23. All present in the audience understand his discourse in their respective languages.
24. In his proximity the natural enemies forget their animosity.
25. His opponents become amiable.
26. His dissenters become speechless.
27-28. Twenty five Yojans around him there is no epidemic or death.
29-33. Wherever he goes there are no afflictions self-inflicted or inflicted by others
including flood, drought, diseases, etc.
34. The touch of his feet pacifies all the earlier disturbances of the area.

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The Twenty Auspicious Practices...basis of Becoming a Tirthankar:

2010-02-23T06:30:00.002+05:30

To reach the status of a Tirthankar it is not enough to do certain practices during certain birth. It is the result of a progressive process of unvieling the potential energy through endeavors in right direction during a series of incarnations. It seems that the chief disciples or gods must have expressed their curiosity about the journey towards ultimate purity and the Tirthankars must have provided the details. That is why details of earlier births of all Tirthankars are available.

The counting of these births starts from the birth in which the soul gets the first glimpse of righteousness. This is considered to be the most important turning point for a soul because once the right direction is attained, liberation is certain.

The Earning of Tirthankar-nam-karma

The loftiest of the pious category of Karmas is said to be the Tirthankar-nam-karma. It is important to know when and how it is acquired because this is the basis over which the status of Tirthankar is founded. This Karma is acquired one birth earlier. It is the physical or normal human body that acquires this Karma. The aural alternate body (Vikriya Sharir) does not have the capacity to acquire this Karma. The future Tirthankar descends from the dimension of gods or ascends from the dimension of hell. In both these dimensions the souls have aural bodies.

As the aural body does not have the capacity of long-term spiritual practices, this Karma is not acquired during this immediately preceding birth. That is the reason that all the Tirthankars do their final spiritual practices of acquiring this Karma during their last but second birth as human beings. During that birth they acquire a high degree of purity perception. They become Kshayak Samyaktvi (the level of purity where the past Karmas are destroyed not suppressed).

The Acharyas say that the goal of spiritual pursuit should not be the status of a Tirthankar. Though its status is very high the Tirthankar-nam type of Karma is still a Karma and as such a tie. On the path of purity and effort to earn pious Karma is not advisible. The spiritualists never indulge in any activity that leads to bondage, irrespective of its being pious.

All activities by spiritualists are directed toward shedding of the Karmas. As a result of certain activities or practices certain Karmas are wiped and as a consequence this specific bondage is achieved without striving for it.

These practices are numbered twenty. These are also known as the twenty practices leading to the Tirthankar status and are believed to be the fundamental guiding factors for attaining the status of Tirthankar.

1. Worship of the Arihant (Tirthankar).

2. Worship of the Siddha (liberated soul).

3. Faith in discourses.

4. Worship of the teacher.

5. Worship of the senior ascetic.

6. Worship of the scholar.

7. Worship of those whom indulge in penance.

8. Continued application of knowledge for maximum possible time.

9. Purity of perception.

10. To praise the virtues of others and be happy at the progress of others.

11. To practice the six essentials including Pratikraman (self analysis) in the prescribed way and at the prescribed time.

12. Observe all the vows and codes of conducts with ever increasing indulgence.

13. Detachment—always practice apathy for attachment, fondness, conceit, and greed. Develop the attitude of being detached.

14. To activate the potential or to practice penance with all intensity.

15. To give due importance and respect to the four pronged religious organization.

16. To look after and take care of the detached.

17. To enhance knowledge regularly.

18. To have faith on the sermons of the detached.

19. To give charity to the deserving.

20. Devotion for Tirthankar’s sermons and the discipline of the order.

In the eight chapter of the Jnatasutra and in Avashyak Niryukti these twenty practices are mentioned. Intense practice of even one or two of these practices may lead to earning Tirthankar-nam-karma. In the Mahapuran and the Tattvarth Sutra there is a mention of sixteen practices of feelings or attitudes. These encompass all the above twenty practices. Importance had been given to spiritual practices in both of these sets of practices.

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Source: Jain World

Important Facts about Trithankar - Part 3/3

2010-02-19T06:30:00.018+05:30

From Rishabh to Shreyans all Tirthankars not only did marry but ruled also, Vasupujya altered this tradition by becoming and ascetic when he was a young prince. The nineteenth and twenty second Tirthankar remained unmarried.

Bhagavan Rishabh started the process of renunciation at Vinita town and Arishtanemi at Dwarka. All the remaining Tirthankars did theirs at their birth places.

Bhagavan Mahavir was initiated alone, Parshvanath and Mallinath with three hundred persons each, Vasupujya with six hundred, Rishabh with four thousand and the remaining Tirthankars with one thousand persons each.

Tirthankar Shreyans, Malli, Munisuvrat, Arishtanemi, and Parshva all took Diksha during forenoon, and the remaining nineteen during the afternoon. Sumati took Diksha after having meals, Malli and Parshva after a three day fast, Vasupujya after one day fast, and the remaining Tirthankars after two days fasts (on the last day of the fasting period).

Tirthankar Rishabh broke his fast after one year since the day of initiation, all remaining Tirthankars broke the next day.

Tirthankar Rishabh got sugar-cane juice as the first alms and the remaining ones got Ksheer (rice cooked in milk);

The places where the Tirthankars got their first alms were blessed with a shower of gold equivalent to the dimensions of their respective bodies.

All the Tirthankars of Bharat and Airavat areas except the first and last propagate for dimensional religion or the religion with four great vows as its central theme.

The four vows are abandonment of or refraining from:

1. all types of violence,

2. all types of falsity,

3. all types of unoffered acquisition, and

4. all types of possessions.

The first and the last Tirthankars propagate five dimensional religion by adding the vow of abandonment of all types of lustful activities to the above four.

The Ashok tree under which Mahavir got initiated was of 32 Dhanush height. The Chaitya tree of Rishabhdev of a height equivalent to three times that of his body. All the remaining Tirthankars were initiated under trees having the height equivalent to 12 times the height of their respective bodies.

Bhagavan Rishabh attained omniscience after a thousand years of his initiation and Mallinath just after four and a half hours.

The area of the divine pavilion of Rishabh was 12 Yojans. There was a gradual reduction of 2 Kosa (1/2 Yojan) in this area for succeeding Tirthankars till Naminath (22^nd). The area of the divine pavilion of the twenty-third Tirthankar, Parshvananth, was 1.5 Yojans and that of Mahavir was one Yojan. These dimensions are for the descending cycle, that for the ascending cycle are the same but in reverse order. In the Videh area the dimension is 12 Yojans uniformly. Indranilmani (Sapphire) is essentially used in the decoration of these Samavasarans.

The maximum number of chief disciples was one hundred for Bhagavan Sumatinath and the minimum for Parshvanath - ten.

When the Karmic ties are completely broken the Tirthankar stops the speech completely.

Before the Nirvana (liberation) Rishabhdev had observed a last penance (Santhara) of six days, Mahavir that of two days, and the remaining Tirthankars that of one month.

Rishabh, Arishtanemi, and Mahavir all three were sitting in the Paryankasan (a specific yogic posture) and the remaining twenty one were standing in the Kayotsarg Mudra (a yogic posture) at the moment of liberation.

Rishabhdev was liberated at the Ashtapad mountain, Arishatanemi at Girnar mountain, Vasupujya at Champa town, Mahavir at Pavapuri town and all the rest at Sammetshikhar (Parasnath hills).

Important Facts about Trithankar - Part 2/3

2010-02-18T06:30:00.000+05:30

If the karma responsible for mundane indulgences precipitate, when young, he is married to a good woman from a family of high status. However, he has no fondness for a luxurious family life.

During the year preceding his renunciation he gives 10.8 million gold coins in charity every day, making it 388 million gold coins during the year.

The moment he takes the vow of abandoning all intentional sinful activities he acquires the Manahparyav Jnan (the capacity to perceive the subtle and gross thoughts, feelings and attitudes of every being).

At the time of taking Diksha (the formal initiation to become an ascetic) the Tirthankars utter Namo Siddhanam, offering salutations only to the Siddhas or the liberated souls.

At the time of taking Diksha the Tirthankar pulls five fistful of his hair and gives them to Indra. The Indra (king of gods) puts these into a gem studded golden box with due care and immerses in the milky sea.

All the Tirthankars remain silent during the period of their spiritual practices, beginning from the moment of initiation till they acquire omniscience. Their discourses start only after they have become omniscient.

During their period of practices the Tirthankars move about alone, detached, and unscheduled.

As ordinary ascetics they neither give away any discourses nor make any disciples.

When they destroy the vitiating Karmas as a result of their higher spiritual practice and acquire virtues like omniscience, ultimate perception, all power, and capacity to propagate religions, then they attain the status of Arihant Tirthankar.

They are endowed with thirty four unique attributes and thirty five unique speech attributes.

They are free of all the eighteen vices.

The eighteen vices are:
1-5. The five power hindrances (hindrance of charity, progress, pleasure, facility, and potency); 6. mirth; 7. fondness; 8. irritation; 9. fear; 10. hatred; 11. distress; 12. lust; 13. dogma; 14. ignorance; 15. slumber; 16. indulgence; 17. attachment; and 18. aversion.

There is another such list of vice:
1. dogma; 2. ignorance; 3. pride; 4. anger; 5. illusion; 6. greed; 7. fondness; 8. irritation; 9. slumber; 10. distress; 11. falsity; 12. larcency; 13. jealousy; 14. fear; 15. violence; 16. love; 17. enjoy; and 18. mirth.

The first Tirthankar, Rishabhdev, in his earlier incarnation, had the knowledge of all fourteen subtle canons. All the other twenty three Tirthankars, In their earlier incarnations had the knowledge of only eleven canons.

As soon as the status of Tirthankar is attained Indra creates the divine pavilion (Samavasaran). In the assembly in this pavilion the Tirthankar gives discourses in the Ardha-Magadhi language with the view that the common man may be benefited. The Samavasaran is attended by all, including men, gods, and animals. In this first discourse at least one individual gets inspired to abandon mundane life and become and ascetic. Bhagavan sits in the lotus pose in the Samavasaran.

Tirthankar Munisuvrat and Arishtanemi were born in the Harivamsha clan and the remaining twenty two in the Ikshvaku clan.

At the moment of their renunciation Bhagavan Rishabhdev was the oldest in age (8.4 million Purva). Bhagavan Parshvanath and Mahavir were the youngest in age (30 years).

The tallest among the Tirthankars was Bhagavan Rishabhdev (500 Dhanush) and the smallest was Bhagavan Mahavir (seven Haath/feet)

Vasupujya, Malli, Nami, Parshva, and Vardhaman became ascetics as princes during the first third part of their life. Remaining nineteen Tirthankars became ascetics as kings during the last third part of their life. (The three divisions of age are equal parts of average age of human beings of a specific era).

Important Facts about Trithankar - Part 1/3

2010-02-16T06:30:00.001+05:30

The southern part of the Jambu continent is Bharat area, the northern is the Airavat area and the central part is Mahavideh area. In the Bharat and Airavat areas there are twenty four Tirthankars in each during every ascending and descending cycle of time.

In the Mahavideh area the Tirthankars are always present.

The being that earns the Tirthankar-nam-karma gets liberated in the third birth, counted from the birth of gaining this potency and purity.

The auspicious influence and indications of a future Tirthankar start appearing six months before the conception or descent (Garbh-kalyanak). The Tirthankars in the Bharat and Airavat areas have five auspicious events (Kalyanak) during their life time.

During this descending cycle all the beings that became Tirthankars descended from the dimensions of gods in the Bharat area. Six months before the moment of descent, all the other gods get infused with special feeling of reverence for these would be Tirthankars and they express the feelings by bowing.

Six months before the end of their life in hell, the beings that become Tirthankars are relieved from the hellish afflictions through the interference of gods.

Even during pregnancy, the being destined to be a Tirthankar possesses three fold knowledge-Mati (intellect), Shruti (literal), and Avadhi (extrasensory) Jnan. He even uses this knowledge if and when need arises.

The Tirthankars do not feed on the mother’s milk. The king of gods appoints various goddesses as governesses to take care, with due respect, of chores like bathing, dressing, feeding, and nursing.

After the birth of a Tirthankar, 56 goddesses of directions arrive and perform the post-birth rituals. 64 Indras and other gods perform their traditional duties of joyous birth celebrations taking the new born Tirthankar Pandukvan on Meru mountain.

There are four unique congenital attributes of a Tirthankar-

1. The divine physical structure is free of sweat, glime or slime, and ailment.

2. His breath is fragrant.

3. Due to extreme compassion and tranquillity the reed blood corpuscles of a Tirthankar turn white. As such the color of flesh and blood of a Tirthankar is Milky white.

4.. His food intake and excretion is invisible to normal human eye.

About Tirthankar

2010-02-12T06:30:00.001+05:30

Who is A Tirthankar?

In this universe, which is without a beginning or an end, the soul continues to experience sorrow and joy, traversing though numerous dimensions and forms including those of gods, animals, human-beings, and hell-beings.

The principle causes of these unending cycles of rebirth are the inherent attitudes of attachment and aversion, and their consequences. The attitudes of attachment and aversion result in the bondage of good and bad Karmas and as a consequence the soul continues its passage from one dimension to the other.

Every soul is a dormant source of infinite energies, uninterrupted light of knowledge and unending joy and happiness. Knowledge and happiness are the fundamental natural activities of the soul. But the accumulated inertia of ignorance and illusion acts as an impediment to its endeavor to activate these inherent infinite energies.

Even when it launches its efforts, the dense accumulation of attitudes of attachment and aversion does not allow these efforts to become successful. As such, the disciplining of these attitudes of attachment and aversion becomes the prime need on this path of salvation.

When its own true form is revealed on the soul it recognizes its inherent potential and gradually starts the efforts to win over the attitudes of fondness, attachment and aversion, as a result of its intense craving for salvation and practices of equanimity, penance, and meditation, it becomes tireless or Nirgranth (a term for Jain ascetic).

Continuing its un-dogmatic practices or the Nirgranth attitude, a day comes when the soul destroys all attachment and aversion and conquers fondness. As a result of this victory the soul attains the status of Jina.

Jina means the victorious one.

The individual who has destroyed attachmetn and aversion; who is absolutely free of fondness and ignorance; who has shed the four vitiating Karmas; namely illusory (Mohaniya), knowledge obstructing (Jnanavaraniya), perception obstructing (Darshanavaraniya), and power hindering (Antaraya); is known as vitarag (the detached one), Jina (the victorious) and Sarvajna or Kewali (the omniscient).

Any deserving soul may attain the status of Jina, omniscient, ultimate or pure soul (Param-Atma), but not a Tirthankar. This is because of the fact that it is only as the result of a specific pious type of Karma that one may become Tirthankar.

The lofty person, an omniscient Arihant, who defines, elaborates, and propagates Ahimsa, Truth, Brahmacharya etc., establishes the four pronged (Sadhu, Sadhvi, Shravak and Shravika) religious organization, and is endowed with unique powers is known as the Tirthankar.

It is a belief, mentioned in Jain scriptures, that it is only the soul who earns the pious bond of the Tirthankar-nam-karma through a very high level of penance and meditation, can attain the status of Tirthankar.

During one descending cycle of time there may be innumerable omniscients but only twenty four Tirthankars.

One Acharya has given an explanation about why there can only be this specific number of Tirthankars-

"If the number of things existing in nature is not a fixed figure why the number of things like date, day constellations, stars, planets, oceans, mountains are believed to be fixed? It means that although they are numerous their exact number is fixed as per the law of nature."

During one descending cycle of time only these twenty four Tirthankars are the originators of religious founders of religious order and persons with divine powers.

A Tirthankar is not an incarnation of the God. He is an ordinary soul that born as a human and attains the states of a Tirthankar as a result of intense practices of penance, equanimity and meditation. As such, the Tirthankar is not defined as an Avatar (god-incarnate) but is the ultimate pure developed state of the soul. Thus he may be called as the God in human form.

In the current descending cycle there have been twenty-four Tirthankars from Bhagawan Rishabhdev to Bhagawan Mahavir.

There names are as follows:

1. Rishabhdev

2. Ajitnath

3. Sambhavnath

4. Abhinandan

5. Sumatinath

6. Padmaprabhu

7. Suparshvanath

8. Chandraprabhu

9. Suvidhinath

10. Sheetalnath

11. Shreyansnath

12. Vasupujya

13. Vimalnath

14. Anantnath

15. Dharmnath

16. Shantinath

17. Kunthunath

18. Arnath

19. Mallinath

20. Munisuvrat

21. Naminath

22. Arishtanemi

23. Parshvanath

24. Mahavirswami

~~~*~~~

Bhaktamara Stotra translation along with a detailed explanation on Youtube

2010-01-29T08:00:00.000+05:30

Part 1 of 7, Introduction

http://www.youtube.com/watch?v=ts471ViCqKw

Part 2 of 7 Verses 1- 8

http://www.youtube.com/watch?v=A6p6JpHDCmY

Part 3 of 7 Verses 9-16

http://www.youtube.com/watch?v=Yvt7YGvQKdA

Part 4 of 7, Verses 17-24

http://www.youtube.com/watch?v=LlXeADiCrww

Part 5 of 7, Verses 25- 32

http://www.youtube.com/watch?v=sWNWiYuz6cI

Part 6 of 7, Verses 33- 40

http://www.youtube.com/watch?v=xskwhA1ZAZo

Part 7 of 7, V! erses 41-48

http://www.youtube.com/watch?v=fBCOsVbTscg

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Bhaktamar Stotra by Acarya Manatunga # 48 (Final in the Seris)

2010-01-28T07:00:00.002+05:30

Stotra

stotrastrajam tava jinendra ! gunairnibaddham,

bhaktya maya vividhavarnavichitrapushpam |

dhatte jano ya iha kanthagatamajasram,

tam manatungamavasha samupaiti lakshmih || 48 ||

Pronounciation

Stotrasrajam tava Jinendra! gunaih nibaddham

bhaktya maya vividha varna vichitra pushpam.

Dhatte janoya iha kantha gatam ajasramtam

Manatunga mavasha samupaiti Lakshmihi. || 48 ||

Meaning

This charming composition like rosary beautiful

Containing expressions picked like flowers suitable

Borne in one's heart like garland round the neck

Secures heavens and Moksha at Thy devotees back

Like Mantunga the author of the composition

This contains Lord Jinendra's attributes exposition.

End

Bhaktamar Stotra

Seris

Bhaktamar Stotra by Acarya Manatunga # 47

2010-01-27T07:00:00.000+05:30

Stotra

mattadvipendra - mrigaraja - davanalahi

sangrama - varidhi - mahodara-bandhanottham |

tasyashunashamupayatibhayambhiyeva,

yastavakamstavamimammatimanadhite || 47 ||

Pronounciation

Mattadvipendra mrigaraja davanalahi

samgrama varidhi mahodara bandhan ottham.

Tasyashu nasha mupayati bhayam bhlyeua

yastavakam stavamimam matimanadhite.|| 47 ||

Meaning

A person who reads this poem with devotion

Never has of afflictions any fear or notion

Malady serious, elephant in rage, python angry lion,

furious fire, horrible sea Turbulent war devastating imprisonment rigorous.

Bhaktamar Stotra by Acarya Manatunga # 46

2010-01-26T07:00:00.000+05:30

Stotra

apada - kanthamurushrrinkhala - veshtitanga,

gadham brihannigadakotinighrishtajanghah |

tvannamamantramanisham manujah smarantah,

sadyah svayam vigata-bandhabhaya bhavanti || 46 ||

Pronounciation

Apada kanthamuru shrinkhala vestitanga

gadham brihanni gadakoti nighrishta janghah.

Tvannama mantra manisham manujah smarantah

sadyah svayam vigata bandha bhayabhavanti.|| 46 ||

Meaning

Handcuffed and manacled by heavy chains

With thighs torn suffering untold pains

A person who remembers Thee, O Lord!

Is set free, chains break of their own accord.

Bhaktamar Stotra by Acarya Manatunga # 45

2010-01-25T07:00:00.000+05:30

Stotra

ud bhutabhishanajalodara - bharabhugnah

shochyamdashamupagatashchyutajivitashah |

tvatpadapankaja-rajoamritadigdhadeha,

martya bhavanti makaradhvajatulyarupah || 45 ||

Pronouncitaion

Udbhuta bhishana jalodara bhara bhugnah

shochyam dasha mupagatah chyutaji vitashah.

Tvatpadapa,nkaja rajoamrita digdhadeha

martya bhavanti makaradhvaja tulya rupah. || 45 ||

Meaning

Afflicted by dropsy and maladies incurable

A person laid prostrate feels miserable

Smears his body with the dust off Thy feet

It's nectar, recovers, assumes form like cupid sweet.

Bhaktamar Stotra by Acarya Manatunga # 44

2010-01-23T06:30:00.001+05:30

Stotra

ambhaunidhau kshubhitabhishananakrachakra-

pathina pithabhayadolbanavadavagnau

rangattaranga - shikharasthita - yanapatras -

trasamvihayabhavatahsmaranadvrajanti || 44 ||

Pronounciation

Ambhonidhau kshubhita bhishana nakrachakra

pathinapitha bhayadolvana vadavagnau.

Rangat taranga shikhara sthitayanapatrah

trasam vihaya bhavatah smaranad brajanti.|| 44 ||

Meaning

Through sea where hordes of crocodiles abound

And dreadful fire creates terror abound

Thy devotee's vessel tossed by turbulent waves

Completes the voyage when indulgence Thy craves.

Bhaktamar Stotra by Acarya Manatunga # 43

2010-01-20T06:30:00.001+05:30

Stotra

kuntaagrabhinnagajashonitavaarivaaha-

vegaavataarataranaaturayodhabhiime-

yuddhe jayam vijitadurjjayajeyapakshaa-

stvatpaadapankajavanaashrayino labhante [43]

Pronounciation

kuntAgrabhinnagajazoNitavArivAha-

vegAvatArataraNAturayodhabhIme-

yuddhe jayaM vijitadurjjayajeyapakSA-

stvatpAdapaGkajavanAzrayiNo labhante [43]

Meaning

In a battle against terrifying formidable warriors,

Where the blood of elephants decapitated by spears flows in torrents,

Those who have obtained shelter in the twin forests of your feet

Win against the most invincible foes.

English translation by Manish Modi

Bhaktamar Stotra by Acarya Manatunga # 42

2010-01-19T06:30:00.001+05:30

Stotra

valgatturangagajagarjitabhiimanaada-

maajau balam balavataamapi bhuupatiinaam

udyaddivaakaramayuukhashikhaapaviddham

tvatkiirttanaattam ivaashu bhidaamupaiti [42]

Pronounciation

valgatturaMgagajagarjitabhImanAda-

mAjau balaM balavatAmapi bhUpatInAM

udyaddivAkaramayUkhazikhApaviddhaM

tvatkIrttanAttam ivAzu bhidAmupaiti [42]

Meaning

Even in the fierce heat of battle between mighty kings,

Amidst the deafening clamour of neighing horses and trumpeting elephants,

Chanting your name has such power

That even such an army may instantly disappear,

Like darkness in front of the sun.

English translation by Manish Modi

Bhaktamar Stotra by Acarya Manatunga # 41

2010-01-18T06:30:00.004+05:30

Stotra

raktekshanam samadakokilakanthaniilam

krodhoddhatam phaninamutphanamaapatantam

aakraamati kramayugena nirastashanka-

stvannaamanaagadamananii hrdi yasya pumsah [41]

Pronounciation

raktekSaNam samadakokilakaNThanIlaM

krodhoddhataM phaNinamutphaNamApatantaM

AkrAmati kramayugena nirastazaGka-

stvannAmanAgadamanI hRdi yasya puMsaH [41]

Meaning

He whose heart is filled with you,

May fearlessly step over a snake which is about to pounce on him,

Even though it may be extremely angry, Red eyed, dark hued like a cuckoo,

And poised to attack him, hood raised. O lord, your very name is the destroyer of serpents.

English translation by Manish Modi

Bhaktamar Stotra by Acarya Manatunga # 40

2010-01-15T06:30:00.000+05:30

Stotra

kalpaantakaalapavanoddhatavahnikalpam

daavaanalam jvalitumjjvalamutsphulingam

vishvam jighatsumiva sammukhamaapatantam

tvannaamakiirtanajalam shamayatyashesham [40]

Pronounciation

kalpAntakAlapavanoddhatavahnikalpaM

dAvAnalaM jvalitamujjvalamutsphulingam

vizvaM jighatsumiva sammukhamApatantaM

tvannAmakIrtanajalaM zamayatyazeSaM [40]

Meaning

Even the fiercest conflagration, Reminding one of apocalyptic fires,

With flames reaching the skies, Apparently looking to set ablaze the entire world,

And about to engulf oneself Holds no fear for your devotee

For the very recitation of your name Shall quell the fire completely.

English translation by Manish Modi

Bhaktamar Stotra by Acarya Manatunga # 39

2010-01-14T06:30:00.000+05:30

Stotra

bhinnebhakumbhagaladujjvalashonitaakta-

muktaaphalaprakarabhuushitabhuumibhaagah

baddhakramah kramagatam harinaadhipopi

naakraamati kramayugaacalasamshritam te [39]

Pronounciation

bhinnebhakumbhagaladujjvalazoNitAkta-

muktAphalaprakarabhUSitabhUmibhAgaH

baddhakramaH kramagataM hariNAdhipo'pi

nAkrAmati kramayugAcalasaMzritaM te [39]

Meaning

Even the fiercest lion, who tears apart with its claws,

The very temples of a rutting elephant

And strews the earth with the pearls found in its forehead,

Even such a lion, ready to pounce on its victim,

Shall never attack those,

Who seek the shelter of the twin mountains of your feet,

Even when they are within his grasp.

{*It is a poetic convention that the forehead of an elephant holds pearls. Hence, the poetic imagery that the earth lay strewn with the pearls that fell out from the ripped temples of an elephant when a fierce lion attacked it.}

English translation by Manish Modi

Bhaktamar Stotra by Acarya Manatunga # 38

2010-01-13T06:30:00.000+05:30

Stotra

shcyotanmadaavilavilolakapolamuula-

mattabhramadbhramaranaadavivrddhakopam

airaavataabhamibhamuddhatamaapatantam

drshtvaa bhayam bhavati no bhavadaashritaanaam [38]

Pronounciation

zcyotanmadAvilavilolakapolamUla-

mattabhramadbhramaranAdavivRddhakopam

airAvatAbhamibhamuddhatamApatantaM

dRSTvA bhayaM bhavati no bhavadAzritAnAm [38]

Meaning

Those who worship your feet,

Fear not the headlong charge of a rutting elephant,

Even though it may be as large as the Airavata*

And be maddened by the buzzing of bees around its temples.

English translation by Manish Modi

Bhaktamar Stotra by Acarya Manatunga # 37

2010-01-12T06:30:00.000+05:30

Stotra

ittham yathaa tava vibhuutirbhuujjinendra

dharmopadeshanavidhau na tathaa parasya

yaadrkprabhaa dinakrtah prahataandhakaaraa

taadrkkutograhaganasya vikaashinopi [37]

Pronounciation

itthaM yathA tava vibhUtirbhUjjinendra

dharmopadezanavidhau na tathA parasya

yAdRkprabhA dinakRtaH prahatAndhakArA

tAdRkkutograhagaNasya vikAzino'pi [37]

Meaning

O lord, the miracles that have occurred in the course of your religious sermons,

Did not take place elsewhere.

Just as the stars and planets cannot match the darkness destroying sun for radiance,

None can match the majesty of your sermons.

English translation by Manish Modi

Bhaktamar Stotra by Acarya Manatunga # 36

2010-01-08T06:30:00.000+05:30

Stotra

unnidrahemanavapankajapunjakaantii

paryullasannakhamayuukhashikhaabhiraamau

paadau padaani tava yatra jinendra dhattah

padmaani tatra vibudhaah parikalpayanti [36]

Pronounciation

unnidrahemanavapaGkajapuJjakAntI

paryullasannakhamayUkhazikhAbhirAmau

pAdau padAni tava yatra jinendra dhattaH

padmAni tatra vibudhAH parikalpayanti [36]

Meaning

Radiant like the blossoming petals of a lotus,

Your toenails emit brilliant rays of lustre.

And wherever you are about to place your feet,

Demigods place divine lotuses beneath them.

Bhaktamar Stotra by Acarya Manatunga # 35

2010-01-06T06:30:00.000+05:30

Stotra

svargaapavargagamamaargavimaarganeshtah

saddharmatattvakathanaikapatustrilokyaah

divyadhvanirbhavati te vishadaarthasarva-

bhaashaasvabhaavaparinaamagunaih prayojyah [35]

Pronounciation

svargApavargagamamArgavimArgaNeSTaH

saddharmatattvakathanaikapaTustrilokyAH

divyadhvanirbhavati te vizadArthasarva-

bhASAsvabhAvapariNAmaguNaih prayojyaH [35]

Meaning

Communicating the path to heaven and liberation,

Unsurpassed in the three worlds as the purveyor of true religion

And comprehensible in all languages of the world,

Your divine speech conveys the profoundest meaning of all reality.

Bhaktamar Stotra by Acarya Manatunga # 34

2010-01-05T06:30:00.000+05:30

Stotra

shumbhatprabhaavalayabhuurivibhaa vibhoste

lokatrayadyutimataam dyutimaakshipantii

prodyaddivaakaranirantarabhuurisankhyaa

diiptyaa jayatyapi nishaamapi somasaumyaa [34]

Pronounciation

zuMbhataprabhAvalayabhUrivibhA vibhoste

lokatrayadyutimatAM dyutimAkSipantI

prodyaddivAkaraniraMtarabhUrisaMkhyA

dIptyA jayatyapi nizAmapi somasaumyA [34]

Meaning

O lord, your halo is more radiant than

Any other luminous body in the three worlds.

Brighter than several, dense, incandescent suns,

It dispels the darkness of the night, despite being as soothing as the moon.

Bhaktamar Stotra by Acarya Manatunga # 33

2010-01-02T12:34:00.003+05:30

Stotra

mandaarasundaranamerusupaarijaata-

santaanakaadikusumotkaravrshtiruddhaa

gandhodabindushubhamandamarutprapaataa

divyaa divah patati te vacasaam tatirvaa [33]

Pronounciation

mandArasuMdaranamerusupArijAta-

saMtAnakAdikusumotkaravRSTiruddhA

gandhodabinduzubhamandamarutprapAtA

divyA divaH patati te vacasAM tatirvA [33]

Meaning

O lord, are these your very words raining down gently?

Or are they auspicious flowers

Cascading down from the trees of paradise?

Impelled by a gentle perfumed breeze.

Bhaktamar Stotra by Acarya Manatunga # 32

2009-12-24T06:30:00.000+05:30

Stotra
gambhiirataararavapuuritadigvibhaaga-
strailokyalokashubhasangamabhuutidakshah
saddharamaraajajayaghoshanaghoshakah san
khe dundubhirdhvajati te yashasah pravaadii [32]

Pronounciation
gambhIratAraravapUritadigvibhAga-
strailokyalokazubhasaMgamabhUtidakSaH
saddharamarAjajayaghoSaNaghoSakaH san
khe dundubhirdhvajati te yazasaH pravAdI [32]

Meaning
It fills the directions with its deep and sonorous sound.
Adept at conveying your august presence to the three worlds,
It proclaims the triumph of the king of the true faith.
So the drum celebrates your glory.