ABC of Jainism

By Dr. Shanti Lal Jain

Preface : Jainism is a very simple and practical religion. Jaina religion gives us scientific and rational solutions for out life problems; by which we could improver our life style. Principles of Jaina religion are universal and eternal. Jainism shows us the path of purity and peace. For easy understanding of these principles, "ABC of Jainism" was compiled with the inspiration of Muni Shri Kshma sagar Ji maharaj and this book-let has been appreciated by English medium students both in India and abroad. Rev. Munishri has been explaining the fundamentals of Jainism on the basis of this book to the students during his stay at various places. Accordingly, the text of the book has been completely revised under his guidance. 

Contents :
1. Namaskar Mantra -Jaina Concept of Prayer
2. Tirthankaras- Preachers of Religious Order
3. Path of Purity And Peace
4. Jain Concept of Karma
5. Jaina Ethical Code
6. Jaina Concept of God And Universe
7. Method of Expression In Jainism
8. Jain Concept of Meditation
9. Tirthankar Rishavdeva And Mahavir
10. Meri Bhavana (My Wishes)

Chapter 1 - Namaskar Mantra - Jaina Concept of Prayer
Namo Arihantanam
Namo Sidhhanam
Namo Ayariyanam
Namo Uvajhayanam
Namo loye Savva Sahunam

Question : What is Namaskar Mantra?
Answer : Namaskar Mantra, also called Namokar mantra is a prayer of virtues. By reciting this Mantra, we worship Arihant, Siddha, Acharya, Upadhayaya and Sadhu. They are known as "Panch-Parmeshthi".

Question : what should be our feelings while reciting Namaskar Mantra?
Answer : while reciting Namaskar Mantra our wish should be to attain the virtues of the Panch-Parmeshthi. Continuous recitation of Namaskar Mantra inspires and reminds us to achieve those virtues.

Question : Who are Arihant?
Answer : Arihant are the perfect souls with body having infinite cognition, knowledge, bliss and power.

Question : who are Siddha?
Answer : Siddha are perfect bodiless souls, free from all karmic bondage.
Although Siddha are spiritually higher than Arihant, we pray Arihant first because they preach the religious order for well-being of all of us.
Both Arihant and Siddh are known as "Jinas"

Question : Who is an Acharya?
Answer : an Acharya is a head monk of a group of monks.

Question : Who is Upadhyaya?
Answer : An Upadhyaya is a teacher monk of the group of monks.

Question : Who is Sadhu?
Answer : A Sadhu is a monk. He is possession-less and devoted to self-enlightenment.
Namaskar Mantra is a unique prayer. Panch-Parmesthi are the ideals for us to follow. By reciting the Namaskar Mantra, we gain purity and peace.

Chapter 2 - Tirthankaras - Preachers of The Religious Order
Question: who are Tirthankaras?
Answer : Tirthankaras are those who have special capability to preach the religious order or the path of salvation.

Question : Do Tirthankaras every time preach a new religious order?
Answer : The path of salvation remains unaltered over the time. This path of salvation is preached by the Tirthankaras form time to time.

Question : How does one attain the rare status of Tirthankara?
Answer : As a result of continuous musing with right-faith for the welfare of all in the previous lives, a soul attains the rare status of Tirthankara.

Question : What are the special celebrations of a Tirthankara?
Answer : Tirthankaras have five celebrations in their lives. Such celebrations are known as "Panch Kalayanaks". These are:
1. Celebration Conception.
2. Celebration of Birth.
3. Celebration of attaining monk-hood.
4. Celebration of attaining perfect knowledge.
5. Celebration of attaining salvation

Question : How do the Tirthankaras preach?
Answer : After attaining perfect knowledge, Tirthankaras deliver sermons for the wellbeing of all. The pavilion for delivering the sermon is called "Samavasaran". In the pavilion everyone gets equal opportunity to listen the preaching. The pavilion provides shelter for all.

Question : What are the Preachings of the Tirthankaras?
Answer : Tirthankaras Preach about the nature of soul and universal love, compassion & harmony.

Question : How do we differentiate between idols of Tirthankaras?
Answer : Each Tirthankaras has an emblem. It can be easily identified by this emblem.

Question : How do we decide an emblem?
Answer : The emblem is decided on the basis of the mark on the thumb of the right foot of the tirthankara.

Chapter 3 - Path of Purity An Peace
Question : what is the path of purity and peace?
Answer : in Jainism, Right Faith, Right Knowledge and Right Conduct together constitute the path of purity and Peace.

Question : What is the concept of Right faith?
Answer : Right Faith is the belief in true nature of the seven Realities as they are. Right Faith consists in having belief in pure & perfect soul, passionless preceptors and compassionate religion. Seven Realities are:
1. Jiva- living being (soul)
2. Ajiva- non-living substance (Non Soul);
3. Ashrava- inflow of karmic matter into soul;
4. Bandh- bondage of karmic matter with the soul;
5. Samvara- stop0page of inflow of karmic matter into the soul;
6. Nirjara- Gradual removal of karmic matter from the soul;
7. Moksh- Attainment of perfect freedom from karmic matter.

Question : What is the concept of Right Knowledge?
Answer : To know the real nature of one's soul is the Right Knowledge. Right Knowledge shall be free from doubt, perversity and indefiniteness. Right Knowledge reveals the nature of things exactly as they are and with certainty. Knowledge is considered prefect when it does not suffer from any wrong belief because wrong belief perverts both the understanding and attitude. Although both Right Faith and Right Knowledge occur simultaneously as a lamp and its light but Right Knowledge is the effect and right Faith is its cause.
We gain Right Knowledge by studying the preaching of Tirthankaras.

Question : What is the concept of Right Conduct?
Answer : To remain fully and firmly engrossed in the nature of one's soul is the Right Conduct. Withdrawal from the immoral conduct and devoting to the moral conduct is also the Right Conduct. Conduct becomes perfect only when it is in tune with Right Faith and Right Knowledge. Right Conduct includes the rule of discipline, which (i) restrains all movement of mind, speech and body; (ii) weakens and destroys all passionate activities and (iii) leads ot purity and peace. Right Conduct is practiced in two ways - Partial and Complete. House-holders practice the Partial Right Conduct and monks Complete Right Conduct as is described in the chapter of "Jains Ethical Code of Conduct".

Chapter 4 - Jaina Concept of Karma
Question : What is Karma?
Answer : Karma means action, deed or work. These are of two types, Dravya Karma and Bhav Karma. Bhava Karmas are our thoughts and emotions. Dravya Karmas are in the form of matter. These are inert and life-less. These are very find and subtle particles and can not be seen even with the most sensit6ive microscope, having maximum magnifying capacity. Every phenomenon of life is the manifestation of karmic matter and its fruition.

Soul enjoys the fruition of karmas through the physical body; therefore the physical body is known as No Karma. The law of karma is not the doctrine of fatalism. It is the moral law of causation with shows that the soul is the master of its fortunes of misfortunes.

Vibrations in the soul occur as a result of auspicious and inauspicious activities. When the soul tries to do any thing, the surrounding particles of matter instantly cling to it just as particles of dust stick to the oily body. Our thoughts and emotions at that particular moment decide the strength and durability of the bonded karma particles. Like water in the milk, these karmic particles get completely assimilated with the soul.

These assimilated karmas with the soul remain throughout the life as well as in its migration from one body to another through the process of birth & death just like prints or impressions. These assimilated karmas in the soul produce in the soul certain conditions, just as a pill of medicine, which when introduced into the body produces therein many-fold effects. The assimilation of karmas with the soul results in obscuring the innate qualities of the soul just like sun light is obscured by thick clouds or blinding dust.

Fruition of assimilated karmas results in meritorious or de-meritorious thoughts and emotions in our life. Thoughts and emotions cause inflow of karmic particles. Therefore, the cycle of assimilation and fruition of karmas continue. According to Jainism mundane souls in association with karmas exist from time eternal. Jains religion preaches to stop the influx and to gradually remove the karmas from the soul and finally attain purity and peace.

Question : What are the main kinds of Karmas?
Answer : These are mainly of following eight kinds:
1. Knowledge Obscuring Karma
It obscures the Right Knowledge of the soul and thereby is a cause for different degree of knowledge.
2. Perception Obscuring Karmas
It obscures perception of the soul
3. Feeling Karma
It causes pleasure and pain to the soul.
4. Deluding Karma
It distorts the right attitude of soul in respect of faith & conduct and it is the cause of misconception and passions.
5. Age Karma
It determines the duration of life of a living being.
6. Body Making Karma
It determines every thing which is associated with the personality; e.g. kind of body, senses, health etc.
7. Family determining karma
It determines nationality, cast, family social status etc.
8. Obstructive Karma
It obstructs all activities when there is a desire to do; e.g. charity, amusement working energy etc.

Question : How can we conquer Karmas?
Answer : Jainism clearly asserts that the attainment of the freedom of the soul from the karmas entirely depends of one's own proper efforts and not on the favours of Almighty i.e. God, Divine beings etc.

According to Jainism, first and foremost effort should be to follow the path of purity and peace i.e. Right Faith, Right Knowledge and Right Conduct. Further, one needs to remain peaceful at the time of fruition of Karmas. We should not get excited or get depressed at the time of fruition of favorable (auspicious) or unfavorable (inauspicious) Karmas. This would lead us to avoid bondage of new Karmas and dissociate pre-bonded Karmas. In addition, we need to follow the ethical code of conduct.

Question: How can we get benefit by knowing Karma Philosophy?
Answer : By knowing the principles of Karma, one can remain careful at the time of fruition by keeping equanimity and contentment. This would result in stoppage of influx and bondage of the new karmas and reduction in the duration and intensity of the bonded karmas. We can thereby have a good future. Knowledge of Karma philosophy lies in providing a rational and satisfactory explanation of the phenomenon of birth and death, happiness & misery, inequalities in personalities and existence of different species of living beings. In conclusion, it could be said that present good deeds result in good future.

Chapter 5 - Jaina Ethical Code
Question : what is the Jaina Ethical Code.
Answer : Jaina ethical code consists of the practice of Ahmsa, Satya, Achourya, Brahmcharya and Aparigrah. This is divided into two categories- those prescribed for the house-holders and those prescribed for the monks. House- holders follow this code partially and monks completely.

Question : What is the concept of Ahimsa ?
Answer : Ahimsa means non-violence or non-injury. For non-violence, we should have practice of compassion in every action. We should avoid thought of killing or hurting.

We should be trust-full with our family & friends. We should be respectful toward our parents and should listen and follow their good advice.

Bad feelings and thoughts are also violence and therefore we should avoid them.
Similarly, avoid the habit of smoking, drinking, eating non-vegetarian food, gambling, committing crime etc. As these are all parts of violence.

Question : What is the Concept of Satya?
Answer : Satya means speaking the truth to avoid falsehood. Our speech should be pleasant to others. Before speaking, our intention should not be to hurt others. We should not use hurting, harsh or impolite words. We should avoid falsehood, revealing secrets and deformities of others, backbiting, making false documents and committing breach of trust.

Question : What is the concept of Achourya?
Answer : Achourya means non-theft. To take anything, which is not given or does not belong to us is theft. To grab or to give other's deposits, left over or forgotten wealth of others are forms of theft. To give instructions for making theft, receiving the stolen property, blank marketing and smuggling, adulteration, keeping false measurements and weights are all included in the theft. In the family also, if we use anything belonging to other family members without their consent, should also be avoided. By chance, if we happen to use money etc. Of other family members without their consent, it needs to be brought in their knowledge at the earliest with necessary explanation seeking pardon.

Question : What is the concept of Brahmacharya ?
Answer : Brahmacharya means chastity or celibacy Practice of chastity can be attained by purity of relations. We should treat our elders equal to our father or mother, of our equal age as our brother or sister and younger ones as our son or daughter. We should avoid vulgarity.

Question : what is the concept of Aparigraha ?
Answer : Aparigraha is the practice of contentment. We should not collect unnecessary things. For example, we should not make unnecessary collection of garments etc. in several hundred pieces for use. We should not have greed and feel jealous by other prosperity. If we happen to earn more than our limits, we should use the excess amount for charity like distribution of medicines, spread of knowledge, in making provisions for saving life in danger and in feeding hungry & poor.

Question : What is the ethical code for a house holder ?
Answer : Six daily activities for a house-holder are:
1. Worship of Jaina;
2. Worship of preceptors;
3. study of religious scriptures;
4. practice of self-control;
5. practice of sustenance; and
6. charity a religious house holder should have following eight principal attributes:

1. Not to use alcoholic drinks;
2. not eat non-vegetarian food
3. not to use honey;
4. not eat after sun-set;
5. not eat five types of glomerule (clustered flower head) fig fruits;
6. to be compassionate towards all living beings;
7. to drink filtered water and
8. to have reverence towards five supreme souls.

Jains house-holders are expected in their daily life observance of the following five vows;
1. Practice of non-violence;
2. Practice of speaking truth;
3. Practice of non-theft;
4. Practice of celibacy;
5. Practice of contentment;

Question : What is the value of the Jaina ethical code?
Answer : The Jaina ethical code is of great social value because the practice of this code is intended to have good social order and equality in society through proper distribution of wealth.

Chapter 6 - Jaina Concept of God And Universe
Question : What is the Jaina Concept of God and universe ?
Answer : In Jainism all liberated soul are considered as God. God possesses present past and future unique knowledge of universe. But the god does not play any role in design and operation of the universe. Jains do not believe in the Supreme Being responsible for creating designing or operating this universe.

Question : What is the concept of universe in Jainism?
Answer : According to Jainism, universe has no beginning and no end. The universe consists of two types of substances- living and non living. Both type of substances have always existed and would continue to exist eternally in the universe.

Question : What are living beings?
Answer : Living beings are those who are sentient and have the capacity of perception and knowledge. Living beings are of two kinds; namely worldly and liberated. The worldly living beings have their bodies, sense organs and power of reparation. They undergo birth and death and feel pleasure and pain. Liberated souls are the pure souls, free from pleasure and pain, birth and death and all other mundane impurities.

Question : What are non-living substances?
Answer : Non-living substances are non-sentient. There are five kinds of non-living substances:
1. Matter : possessing colour, taste, smell and touch.
2. Medium of Motion : an immaterial substance, which assists in movement of living beings and matter just like water helping the fish in its movement.
3. Medium of Rest : an immaterial substance, which assists living beings and matter in the state of rest just like a shadow of tree for a traveler to take rest.
4. Space : an immaterial substance, which accommodates all livings beings and non living substances.
5. Time : an immaterial substance, which helps in maintaining and measuring all the changes.

Question : What is the logical explanation for various activities and changes happening in the universe?
Answer : According to Jainism, it is the nature of all substances to undergo the processs of creation, destruction and maintaining its intrinsic nature. A living being undergoes continuous transformation, always staying in the state of living being. A matter always stays in the state of matter. A matter is never transformed into a living being and a living being never into a matter. The presence of a particular nature in a substance suited to a particular change is an essential factor for that change to happen in that substance. For example, a substance can be burnt only if it has the ability to be burnt; otherwise not. After burning, it transforms into ash from but it continues to remain a matter. It is like energy that can not be created or destroyed but could be changed in different forms.

Chapter 7 - Method of Expression In Jainism
Question : What are the methods of expression in Jainism ?
Answer : The effective method of expression in Jainism is through 'Anekant' and 'Syadvad'.

Question : What is the concept of Anekant in Jainism /
Answer : The word "Anekant" consists of two words "Anek" and "Ant". "Anek" means many and "Ant" means attributes. The word Anekant means that each entity has many attributes. In other words, appreciation of many-fold attributes of an entity is Anekant. For example, a person is a father, son, brother etc. at the same time in fact reality is many-fold in nature.

Question : What Svadvad?
Answer : Svadvad consists of two word- "Svad" meaning "from point of view" or "in relation to" and "Vad" meaning "description". Thus Svadvad means a process of relative description. As Svadvad means a process of relative description. As Svadvad explores one part of the truth from one point of view of view and therefore it allows the scope of accepting the other part of the truth from another point of view. For example all our family relations are relative i.e. father, mother, son etc. No single word can convey all the attributes of a thing at one time. If a thing is described in words, it would be at the most a partial description and not in its entirety. Thus the concept of Svadvad builds our patience to appreciate different view points of reality. Anekant is concerned with the different but opposite attributes whereas Svadvad is a process of expression/ description of differing view points.

Question : How are Anekant and Svadvad effective methods in life?
Answer : Anekant and Svadvad aims to unite, coordinate, harmonize and synthesize the individual view points in the predictable whole. These methods are applicable at all levels - individual, racial, sectarian, national and international for resolving the conflicts and contradictions of individuals as well as masses. Everyone wants peace, happiness and freedom but each one has differing attitudes and approach towards life. Inspite of such differences. when we think that we are only right or we alone are true, then only conflict arises. The logic of our being true or right gives rise to false pride, animosity, sarcasm etc. According to Jainism, our understanding of truth is dependent on capability of our attitude and approach. Knowledge through sense organs is incomplete and short. Under these circumstances, how can be claim that we alone know the truth and the path followed by us is only right? The solution of these differing attitudes and thinking lies in the application of Anekant and Svadvad. We should apply these in our families. To have different opinions in a family is quite common. Foe example, if any one member of the family takes the help of Anekant and Svadvad and says to other member as to what he thinks and that he feels that he is right but it is possible that thinking of other family members may also be right and as such we should re-consider our approach on the subject. This is the effective method of resolving differences.

Chapter 8 - Jaina Concept of Meditation
Question : what is the Jaina concept of meditation?
Answer : in Jainism, meditation means concentration of mind on a particular object. When the mind concentrates on a moral or a religious object, it is known as a religious mediation and when the mind concentrates on mundane object(s), it is called immoral concentration.

Question : What are the types of immoral concentration?
Answer : immoral concentration is of two types; evil concentration and wicked concentration. In the adverse circumstances, we remain continuously worried to get rid off those circumstances. In the absence of mundane pleasure objects, we remain continuously worried to get them. When we suffer with any disease or body pain, we suffer with any disease or body-pain, we remain continuously worried to get rid off the same. We also remain worried for getting future mundane pleasures. All these type of continuous worries and feelings of sadness are termed as evil concentration. To enjoy and remain continuously engaged in the planning of violent activities falsehood, theft and collection of objects of mundane pleasures etc. all these are termed as wicked concentration.

Question : How do we remain engaged in moral or religious meditation?
Answer : Religious meditation is a practice of equanimity in pleasure and pain. Religious concentration consists of repeated reflection on nature of the world, the physical body and mundane pleasures. In addition, one concentrates on the virtues of Panch Parmesthi by continuous recitation of Namokar Mantra. Twelve types of repeated reflections are helpful in religious meditation. Repeated reflections make a deep impact on our mind like the qualitative change occurring in water on its repeated heating and cooling. These repeated reflections make qualitative changes in our conscious state. Our behavior starts changing. As a matter of fact these reflections are the right kind of experiments of our thought energy. These are capable of reducing the perplexity of our thinking and to provide the right direction to our thought process. These are the best techniques of thought refinement. These result in removal of our perverse thinking, reduction of our delusion and to get natural feelings of renunciation.

Twelve repeated reflections are:

1. Anitya Anupreksh : All alliance relations and alliance modifications in this world are transitory. To have repeated reflection of this is Anitya Anupreksha.

2. Asharam Anupreksha : No Mantra, Tantra or medicine can save us from death. Even the heavenly beings, who are said to be immortal, have to die on completion of their life span. If any thig can save us from the pain or birth and death, it is only the Vitarag Dharm. This is the only shelter; nothing else is the shelter in this world.

3. Sansar Anupreksha : As a result of fruition of the bonded karmas mundane soul takes different life forms at different times like an actor. After being a father, the same soul in future becomes its brother, son or grandson. Similarly, after becoming mother. It becomes its sister, wife or daughter. After becoming master, it becomes its servant or vice versa. Like this, the wandering soul does not attain peace anywhere in this world. To have repeated reflection on the nature of this world is Sansar Anupreksha.

4. Aekatva Anupreksha : "I born alone; I die alone: I bond karmas alone and enjoy their fruition alone. No relation can reduce or remove pain of birth, old age and death. Only religion is my help and it continues to ramin with me in my transmigration also". To have repeated reflection in this manner is Aekatva Anupreksha.

5. Anyatva Anupreksha : To have repeated reflection about the soul being separate form the body and all other substances is Anytva Anupreksha.

6. Ashuchitva Anupreksha : The body is very impure by its nature. It is not possible to remove its impurity by taking bath or using fragrant substances. The soul existing within the body can attain purity by having Right Faith, Right Knowledge and Right Conduct. To have repeated reflection in this manner is Ashichitva Anupraksha.

7. Ashrava Anupraksha : Influx of Karmas is a cause for suffering in this life as well as in future lives. This influx is devastating like flood in a mighty river. The influx is always due to attachment, aversion and delusion, by which the soul always surrers in the form or killing, hurting, defamation etc. to have repeated reflection on the adverse effects of the influx of karmas in Asrava Anupreksha.

8. Sanver Anupreksha : By plugging the leakage of a boat, a traveler reaches safely its destination; likewise a soul can attain its goal of salvation by stopping the influx and bondage of karmas. To have repeated reflection in this manner on the good aspects of stoppage of influx is Sanvar Anupreksha.

9. Nirjara Anupreksh : Dis-sociation of bonded karmas is Nirjara. Nirjara is of two types - (i) Dissociation of karmas at the appropriate time of their fruition is known as Savipak Nirjara. This continues to take place all the time by all living beings in all the four life-forms. (ii) Dissociation of bonded karmas before their time of fruition through penance is known as Avipak Nirjara. Savipak Nirjara is not at all helpful for emacipation of soul. Only Avipak Nirjara is helpful.

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