Thursday, June 03, 2010

Jain Cosmic Time Cycle


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

Wednesday, May 19, 2010

Guru Vandana (Thikhkhutto)

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

Tuesday, May 11, 2010

48 mins of Samayik...

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.

~~~*~~~
Source : Internet

Thursday, April 29, 2010

Theory of Anekantavad

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

Thursday, April 15, 2010

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



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

Wednesday, April 14, 2010

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

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

Sunday, April 11, 2010

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

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
    1. Shri Vijay Prem-Ramchandra Suri (total monks and nuns 1412)
    2. Shri Vijay Prem-Bhuvan Bhanu suri (total monks and nuns 880)
    3. Shri Anandsagar suri (Sagarji) (total monks and nuns 1032)
    4. Shri Vijay Nemi suri (Shasan Samrat) (total monks and nuns 607)
    5. Shri Vijay Kanak suri (vagad)(total monks and nuns 560)
    6. Shri Vijay Niti Suri total (monks and nuns 452)
    7. Shri Vijay Siddhi suri (Bapji M)(total monks and nuns 415)
    8. Shri VIjay Dharma Vijayji-Abhaydev suri (Dahela vala) (total monks and nuns 325)
    9. Shri Vijay Bhakti Suri total (monks and nuns 272)
    10. Shri Vijay Labdhi Suri total (monks and nuns 256)
    11. Shri Vijay Vallabh Suri-1(Acharya Ratnakar Suri) (total monks and nuns 181)
    12. Shri Vijay Vallabh Suri-2(Acharya Nityanand Suri) (total monks and nuns 108)
    13. Shri Vijay Keshar Suri (total monks and nuns 228)
    14. Shri Vijay Dharma Suri-Kanakratna Suri (total monks and nuns 237)
    15. Shri Vijay Himachal Suri (total monks and nuns 60)
    16. Shri Buddhi Sagar Suri (total monks and nuns 135)
    17. Shri Vijay Shantichandra Suri Ist (total monks and nuns 220)
    18. Shri Vijay Shantichandta Suri 2nd (total monks and nuns 197)
    19. Shri Mohanlalaji (total monks and nuns 42)
    20. Shri Vijay Amrat Suri (total monks and nuns 35)
    21. Shri Vimal Gachchh (total monks and nuns 45)
    22. Shri Tristutika Gachchh 1st(Acharya Shri Jayantsain suri) (total monks and nuns 146)
    23. Shri Tristutika Gachchh 2nd (Acharya shri Hemendra suri) (total monks and nuns 89)
    24. Shri Tristutika Gachchh 3rd (Acharya Shri Labdhichandra Suri) (total monks and nuns NIL)
    25. 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