Essence of Meri Bhavana - Jain Song in English

Meri Bhavana - Jain Song

Jisne rāga dveşa kāmādika jīte saba jaga jāna liyā

Saba jīvo ko Moksa mārga kā nisprha ho updeśa divā

Buddha Vira Hari Har Brhamā yā usko svādhina kaho

Bhaktibhāva se prerita ho yā citta usī men lina raho || 1 ||

He, who has destroyed or subdued his attachment, aversion, desires and had understood the reality of this universe; who delivers the sermons to everybody about the path of spiritual purification and attaining liberation; who may be called by different names such as Buddha, Vira, Hari, Hara and Brahma or the self soul; Imbued with devotion in Him, may this mind be eternally engrossed in Him.

Vişayo ki āśā nahi jinake sāmya bhāva dhana rakhate hen

Nija para ke hita sādhana me nisa din tatpara rahate hen

Svārtha tyaga ki kathina tapasyā binā kheda jo karate heń

Ese jñānī sādhu jagat ke dukhah samuha ko harate hen || 2 ||

They, who have overcome the desire for sensual pleasures and maintain the state of equanimity; they are engrossed everyday in the welfare of others as well as their own; they practice the hard penance of selflessness, such knowledgeable ascetics (they) conquer /overcome the pains of mundane worldly existence.

Rahe sadāsatsanga unhī kā dhyāna unhīkā nitya rahe

Unhi jaisī caryā men yaha citta sadā anurakta rahe

Nahi satāu kisi jīva ko jhuta kabhi nahi kahā karun

Paradhana vanitä para na lubhāun santośāmrta piyā karūn || 3 ||

May I always associate with such holy ascetics; may my mind be occupied in their life style; may I never cause pain to any living being nor tell a lie at any time; may I never be attracted towards the wealth or women of others and hence feel contented all the time.

Ahankāra kā bhāva na rakkhu nahi kisi para krodha karun

Dekha dusro ki bathtī ko kabhi na īrşā bhāva dharūn

Rahe bhāvanā esi meri sarala satya vyavahāra karun

Bane jahā taka esa jīvana meń auro kā upakāra karūń || 4 ||

May I never a feeling of ego / pride nor get angry with anyone; May I never feel envious / jealous on seeing the progress of any one; May I develop a balance, straight and simple, fair and honest feeling towards all; may I be good in my behavior towards all to the utmost level of my capabilities.

Maitri bhāva jagata men merā saba jīvo se nitya rahe

Dīna dukhi jīvo para mere ura se Karūņā stotra bahe

Durjana krūra kūmārgarato pera kşobha nahi mujha ko āve

Sāmyabhāva rakhun men una para esī parinatīho jāve || 5 ||

May I always maintain a feeling of friendship towards all living beings; May the spring of compassion always flow for those who are in pain and are suffering; May I never get angry with those who are bad cruel and wrongly directed people; May I maintain a sense o equanimity while dealing with such persons.

Gūņi jano ko dekha hrdaya men mere prema umada āve

Bane jahā taka unaki sevā karake yaha mana sūkha pāve

Houn nahi krataghna kabhi main droha na mere ura āve

Gūņa grahaņa kā bhāva rahe nita drsti na doşo para jāve || 6 ||

May my heart overflow with love at the very sight of virtuous people; May I derive pleasure and happiness in serving these people as much as possible; May I never become ungrateful nor feel jealous of any one; May my longing be always for assimilating the virtues of others and never look at their vices.

Koi būrā kaho yā ācchā lakşami āve yā jāve

Lakho varso taka jiun yā mrtyū āja hi ājāve

Athavā koi kaisa bhi bhaya yā lālaca dene āve

To bhi nyāya mārga se merā kabhi na paga digane pāve || 7 ||

Whether people speak good or ill of me or the wealth comes to me or leaves me, whether I live for thousands years or die even today; whether anyone allures me with worldly riches or scares me in any way; I pray that I do not leave the path of just in any of the these situations.

Hokara sūkha meń magana na fule dūkha men kabhi na ghabarāve

Parvata nadi samaşāna bhayānaka atavi se na bhaya khāve

Rahe adola akampa nirantara yaha mana draphatara bana jāve

Ista viyoga inaista yoga men sahana silata dhikhalave || 8 ||

May my mind neither be overwhelmed with happiness on having comforts nor become worried on having pains; May I never be scared of the sight of dangerous mountains, river, pyres in the cremation grounds; May it become calm, composed continuously and become stronger and stronger; May I display / experience tolerance in favorable or unfavorable situations alike.

Sukhi rahe saba jiva jagata ke koi kabhi na ghabarave

Baira papa abhimana coda jaga nitya naye mangala gave

Ghara ghara carca rahe dharma ki duskrata duskara ho jave

Jnana caritra unnata kara apna manuja janma fala saba pave || 9 ||

May the happiness be the lot of all and nobody distress never bother anyone; May ever one experience auspicious feelings every day by giving up animosity, sins and pride/ego; May the discussions of religious exist in all households and the inauspicious events be destroyed; My every one realize the highest attainment of life by enhancing their wisdom and conduct.

Iiti bhiti vyape nahi jaga men vrsti samaya para hua kare

Dhamanistha hokara raja bhi nyaya praja ka kiya kare

Roga mari durbhiksa na faile praja santi se jiya kare

Param Ahinsa dharma jagata men faila sarvahita kiya kare || 10 ||

May distress and suffering no longer exist and may it rain on time; May the king be righteously inclined and do justice to all his subjects; May the diseases, epidemics and famine cease to spread and exist; May Ahinsa pervade the entire universe and bring benevolence to all'

Faile prema parapara jaga men moha dura para raha kare

Apriya katuka kathora sabda nahi koi mukha se kaha kare

Banakara saba yuga-vira hrdaya se desonnati rata raha kare

Vastu svarupa vicara khusi se saba dukha sankata saha kare. || 11 ||

May mutual love spread throughout the world and delusion stay at a distance from all; May no one use harsh, bitter and unpleasant words from their mouths; May everyone become the hero of his time and work for the progress of his country; May all understand the true nature of entities / substances and hence become tolerant of all sorts of pains inflicted.

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Essence of Meri Bhavana - English (Rap Song)

Lyrics

Yeah... look... Turn the headphones up a little bit

No ego, no greed... just pure vision. Listen...

Shout out to the masters who defeated the rage

Turned the tables on the lust, put the hate in a cage

They decoded the cosmos, got a view from the stage

And they gave the blueprint out on every single page

Buddha, Mahavira, call ’em whatever you choose

The name doesn't matter when you’re shedding the blues

I’m aligning my mind with the ultimate source

Unshakable focus, staying locked on the course.

Let peace and love ignite the soul, 

We gotta heal the hurt and make the broken whole

Yeah, we gotta check the ego, 

let the spirit take control, Let peace and love ignite the soul.

They ain't chasing the clout, they ain't chasing the chain

They don’t care about the fame or the temporary gain

They just out here in the trenches trying to navigate pain

Keeping cool in the fire, keeping calm in the rain

Selfless with the sacrifice, they never complain

Taking burdens off the weak just to break up the chain

That’s a real-life saint, yeah, the highest degree

Living proof of the truth of what we’re supposed to be.

Let peace and love ignite the soul, 

We gotta heal the hurt and make the broken whole

Yeah, we gotta check the ego, 

let the spirit take control, Let peace and love ignite the soul.

I wanna walk with the wise, match the print of their shoe

Never causing a wound, keeping everything true

Keep the lies off my tongue, keep the greed out my eyes

No counterfeit living, no need for disguise

I'm drinking down the contentment, standard is set

Giving back to the needy with no room for regret

I won't envy your come-up, won't hate on your wins

I'm just purging my heart where the honesty begins.

Universal connection, that's the bond that I vibe

Every living creature, yeah, the whole entire tribe

Flowing with compassion when the world is looking grim

Even when they act up, I ain't trippin' on them

Keep the temper on ice, keep the soul on straight

We replacing the bitter with something that's great.

So you can praise my name, or you can drag it in the dirt

You can pass me a million, or leave me alert

I could die right now, or live a thousand more years

Ain't no threat or temptation gonna trigger my fears

Can't sway my steps, I'm cemented in the right

Moving through the shadows, but I'm standing in the light.

Yeah, looking at the mirror, making sure the vision's clear

Bringing peace to the pavement, eliminating fear.

Let peace and love ignite the soul, 

We gotta heal the hurt and make the broken whole

Yeah, we gotta check the ego, 

let the spirit take control, Let peace and love ignite the soul.

Prayers up for the globe, let the misery cease

Drop the weapons, drop the pride, let 'em look for the peace

Let the mercy spread wide, let the family grow

Yeah... make us whole.

Navkar Mantra

Namaskär Mahämangal Sutra

नमो अरिहंताणं।	Namo Arihantänam
नमो सिद्धाणं।	Namo Siddhänam
नमो आयरियाणं।	Namo Äyariyänam
नमो उवज्झायाणं।	Namo Uvajjhäyänam
नमो लोए सव्वसाहूणं।	Namo Loe Savva Sähunam
एसो पंच नमुक्कारो।	Eso Pancha Namukkäro
सव्वपावप्पणासणो।	Savva Pävappanäsano
मंगलाणं च सव्वेसिं	Mangalänam cha Savvesim
पढमं हवइ मंगलं।।	Padhamam Havai Mangalam

I bow to all Arihant, I bow to all Siddha, I bow to all the Ächärya, I bow to the Upädhyäy, I bow to all the Sädhu and Sädhvi

To these five types of great souls, I offer my prayers, May such prayer help diminish all my negative vibrations and sins. Amongst all of the auspicious benedictions, offering this prayer is the foremost.

Namaskär Mahämangal Sutra is also known as Namaskär Mantra, Navakär Mantra, or Namokär Mantra.  This is the most revered sutra in Jainism in which homage is paid to the five worship-worthy personalities: Arihant (enlightened human beings), Siddha (liberated souls), Ächärya (head of the Jain congregation), Upädhyäy (ascetic teachers), and all Sädhus including all monks and nuns (ascetics) of the universe. 

The Namaskär Mahämangal sutra illuminates and awakens the divine qualities of the soul like the light brightens the dark surroundings.  It is not just a religious ritualistic prayer, but an eternal expression of perfection.  It is a key to the divine treasury of knowledge.

The Namaskär Mahämangal has 9 sentences.  The first five sentences provide obeisance to the above five worshipful personalities and the remaining four sentences explain the importance of these obeisance.

Namo Arihantänam

I bow to all Arihant (Tirthankars or Jina) who have attained enlightenment by overcoming their inner weaknesses such as anger, ego, deceit, and greed.  They have achieved infinite knowledge, infinite vision, perfect conviction and conduct, and infinite energy.  This way they have eradicated all karma which subdued the original qualities of the soul (four Ghäti karma).  They are perfect human beings and they have shown us the path to liberation which brings an end to the cycle of life, death, and suffering.  At the end of their life the remaining human body related karma will be exhausted, and they will become pure soul (soul without body) known as Siddha.

Namo Siddhänam

I bow to all Siddha (liberated souls) who have attained the state of perfection and immortality.  They are pure soul and pure consciousness.  They possess no karma and hence no physical body.  After Nirväna (death), all Arihant become Siddha.

Namo Äyariyänam

I bow to all the Ächärya, who are the heads of various Jain congregations.  They explain the path of liberation, which is the unity of Samyag Darshan (Right Faith), Samyag Jnän (Right Knowledge), and Samyak Chäritra (Right Conduct).  They explain the importance of spiritual life over material life and preach to live a compassionate and simple life.

Namo Uvajjhäyänam

I bow to the Upädhyäy, who are the learned scholars of the Jain scriptures and their proper interpretations.  They teach the principles of Jain religion and how to apply such principles in our daily life.

Namo Loe Savva Sähunam

I bow to all the Sädhus and Sädhvis (ascetics) of the universe who strictly follow the five great vows of conduct; Ahimsä, truth, non-stealing, celibacy, and non-possession and thus inspire us to live a simple life.

Eso Pancha Namukkäro, Savva Pävappanäsano

This five-fold obeisance eradicates all sins.

Mangalänam Cha Savvesim, Padhamam Havai Mangalam.

This Navakär Mantra is foremost amongst all that is auspicious.  The Namokär Mantra is the most sacred mantra in Jainism and can be recited at any time.  While reciting the Namokär Mantra, we bow down and offer obeisance to Arihant (souls who have reached the state of non-attachment towards worldly matters), Siddha (liberated souls), Ächärya (heads of the Jain Sangh, consisting of Sädhu, Sädhvi, Shrävak, and Shrävikä), Upädhyäy (those who have mastered and teach scriptures and Jain principles to followers), and all Sädhu and Sädhvi (monks and nuns, who have renounced their worldly attachments).

Together, they are called Panch Parameshthi (five supreme beings).  In this mantra, we worship their virtues rather than worshipping anyone as an entity.  When we recite Namokär Mantra, it reminds us that one must work hard to attain these virtues.  This mantra is also called Namaskär or Namokär Mantra because in this Mantra we offer Namaskär (bowing down) to these five supreme beings.  Recitation of the Namokär Mantra creates positive vibrations around us and repels negative ones.

The ultimate goal of every embodied soul should be to become a liberated soul.  To liberate from the cycle of life and death, we ultimately need to renounce worldly affairs by becoming a monk or a nun.  By following the right path, we will progress to a higher spiritual state (Kevali or Arihant), and ultimately proceed to become a Siddha after Nirväna (liberation from the cycle of birth and death).  Namokär mantra shows us that path.

As per the Sanskrit language, Namokär Mantra is composed of 68 letters in nine lines.  In the first and second line, obeisance is offered to the omniscient Lords.  In the third, fourth, and fifth line, obeisance is offered to Guru Mahäräj.  The remaining four lines explain the importance of this obeisance.  Some Jain traditions do not include the last four lines in Namokär Mantra.

There are 108 attributes of the Panch Parameshthi (Arihant, Siddha, Ächärya, Upädhyäy, and Sädhu/ Sädhvi). The Jain rosary has 108 beads signifying the 108 attributes of the five supreme beings.  These 108 attributes are as follows:

Arihant	12 attributes
Siddha	8 attributes
Ächärya	36 attributes
Upädhyäy	25 attributes
Sädhu and Sädhvi	27 attributes
Total	108 attributes

Knowledge (Jñāna), Faith (Darśana), and Liberation (Mokṣa) in Jain thought

A Textual and Doctrinal Study Based on Classical Sources

Author: Raj Salecha
Field: Jain Studies / Indian Philosophy
Textual Focus: Samayasāra, Mūlācāra, Pravacanasāra, Niyamasāra, Gommatasāra

Abstract

This paper presents a doctrinal study of selected Jain texts dealing with knowledge (jñāna), faith (darśana), conduct (cāritra), and liberation (mokṣa). Using passages from authoritative Digambara sources such as Samayasāra, Mūlācāra, Pravacanasāra, Niyamasāra, and Gommatasāra, the article examines how Jain philosophy integrates epistemology, soteriology, and metaphysics into a unified framework. Special attention is given to the distinction between vyavahāra-naya and niścaya-naya, the graded classification of knowledge, and the ontological status of the liberated soul. The study aims to present a textually faithful and doctrinally grounded interpretation suitable for contemporary Jain Studies.

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Keywords

Jain philosophy; jñāna; darśana; cāritra; niścaya-naya; vyavahāra-naya; liberation

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1. Introduction

Within Jain philosophy, liberation is achieved not through belief alone but through disciplined knowledge, ethical conduct, and ontological clarity regarding the nature of the soul. Classical Jain texts consistently emphasize that epistemology, soteriology, and metaphysics are inseparable. This paper examines representative passages from foundational texts to demonstrate how Jain thinkers articulate this integrated vision. The focus remains strictly textual and doctrinal, avoiding speculative or comparative claims.

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2. Epistemology and the Source of Illumination

2.1 Knowledge, Naya, and Interpretation

Knowledge (pramāṇa) is defined as valid cognition. A naya represents a particular standpoint, while nikṣepa refers to the method of reasoning used to determine the correct meaning of a text (Tiloyapaṇṇatti 1.83).

A crucial doctrinal distinction is drawn between two standpoints. From the empirical (vyavahāra-naya) perspective, the knower is described as possessing faith, knowledge, and conduct. From the absolute (niścaya-naya) standpoint, however, the soul is neither faith, nor knowledge, nor conduct, but is purely of the nature of a knower (Samayasāra 7).

2.2 Doctrinal Significance

This distinction safeguards Jain philosophy from reifying spiritual practices as ultimate realities. Faith, knowledge, and conduct are indispensable for practice, yet they do not constitute the soul’s intrinsic nature. The soul is fundamentally consciousness (upayoga), and all descriptive categories are secondary.

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3. Knowledge and the Path of Liberation

3.1 Right Faith, Knowledge, and Conduct

From the practical standpoint, the self is described as possessing right faith and right knowledge; this description, however, is relative. That which transcends all standpoints alone is the true Self (Samayasāra 144).

Right faith is absorption in the soul; right knowledge is understanding the soul’s true nature; right conduct is faithful perseverance in that realization (Bhāvapāhuḍa 31).

According to the teachings of the Jina, knowledge reveals truth, restrains the mind, and purifies the soul (Mūlācāra 5.70). Through knowledge, attachment is destroyed, attraction toward auspicious dispositions develops, and sentiments such as friendship are strengthened (Mūlācāra 5.71).

3.2 Ascetic Discipline and Humility

Purity of faith and knowledge constitutes true asceticism, and such purity leads to liberation and the attainment of Siddhahood (Pravacanasāra 3.74).

Knowledge acquired under conditions of ease does not endure adversity; therefore, the yogin is advised to accept hardship according to capacity (Mokkhapāhuḍa 62). Humility is described as the gateway to liberation, giving rise to self-restraint, penance, and knowledge, and enabling reverence toward the ācārya and the saṅgha (Mūlācāra 5.189).

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4. Metaphysics of the Liberated Soul

Liberated souls are characterized by absolute knowledge, absolute bliss, absolute power, absolute perception, formlessness, existence, and spatial extension (Niyamasāra 181).

Jain metaphysics maintains that liberation does not dissolve individuality. The liberated soul exists as a perfected, formless entity free from karmic obstruction, retaining its distinct identity while possessing infinite attributes.

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5. Classification of Knowledge and Jain Relativism

Knowledge is classified into five types: sensory (mati), scriptural (śruta), clairvoyance (avadhi), telepathy (manaḥparyāya), and omniscience (kevala-jñāna). The first four arise from partial destruction of karmas, while omniscience results from their complete annihilation (Gommatasāra Jīvakāṇḍa 300).

Knowledge acquired through the senses and mind via scripture and capable of verbal expression is termed bhāva-śruta-jñāna, while other sensory cognition is mati-jñāna (Viśeṣāvaśyaka Bhāṣya 99). Scriptural knowledge reveals reality indirectly and without doubt (Kārtikeyānuprekṣā 262).

The aspirant affirms right knowledge, right faith, right conduct, austerity, self-restraint, and Bhagavān Mahāvīra as shelters on the path (Mūlācāra 2.60).

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6. Conclusion

The examined texts collectively present Jain philosophy as a rigorously structured system in which epistemology supports ethical discipline, ethical discipline leads to karmic purification, and karmic purification culminates in metaphysical liberation. The distinction between standpoints, the graded theory of knowledge, and the realist account of liberated souls together form a coherent doctrinal framework central to Jain Studies.

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References (Primary Texts)

• Bhāvapāhuḍa, v. 31
• Gommatasāra Jīvakāṇḍa, v. 300
• Kārtikeyānuprekṣā, v. 262
• Mokkhapāhuḍa, v. 62
• Mūlācāra, 2.60; 5.70–71; 5.189
• Niyamasāra, v. 181
• Pravacanasāra, 3.74
• Samayasāra, vv. 7, 144
• Tiloyapaṇṇatti, 1.83
• Viśeṣāvaśyaka Bhāṣya, v. 99