Shri Vajraswami Sanskaran Library

MAGAZINE

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Shri Vajraswami Sanskaran Library

About the Library.

This Library was started with the inspiration

from Param Pujya Shree

Naypadmasagarji M.S. This Library is just another example set by Guruji to unite Jains and spread Knowledge about Jainism to the future generations. The objective of the Library is to enrich every child about Jain culture and Jain Philosophy. The concept of this Library is unique and one of its kind. We at the Library believe that Knowledge is not what you acquire, but it is what you share with others. Hence, all our members, from toddlers to teens are encouraged to participate in various activities conducted in the Library. Our enthusiastic organizers, especially the group of Ladies from the Gowalia Tank Jain Sangh have organized activities ranging from quizzes to puppet shows, from Stavan reciting competitions to Saathiya making competitions, they have organized it to perfection and the library would have been incomplete without them. To start a library itself is a matter of courage, and managing it efficiently after that is a matter of success, that is what counts at the end of the day. We have visionaries coming from various walks of life to serve the Library, they have not only managed the funds of the Library, but also the resources of the Library, i.e. the Books. These visionaries include, Engineers, Teachers, MBAs & Chartered Accountants. It is their help and guidance which ensures the functioning of the Library, they form an integral part of our Managing Committee, and it is needless to mention that they are all again from the Gowalia Tank Jain Sangh itself ! Our Philanthropic Trustees and Co-Donors have invested in this Library generously and have built this platform for the future generations to come. They had envisioned the need for having a Jain Library, and the benefits of which shall be reaped by the generations to come.

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Preface

This magazine is intended to display the true nature of basic fundamentals in jainism to enlighten the present generation young minds who are caught in the vicious cycle of modernity. Jainism has a lot to offer to todays youth generation but due to its complexity and language barriers it is difficult for the young minds to spend time in gaining the knowledge manually. Hence under the blissful guidance and blessings of the Gowalia Tank Jain Sangh we proudly publish this small magazine to give a small but a valuable and insight to the youth about the true nature of Jainism. The main objective of this magazine is to save this religion from its prophesized extinction.

Jai Jinendra

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Index
1) Navkar Mantra and its importance 2) Nav Tatvas- the nine pillars of Jainism 3) The Jain Symbol 4) Jain Geography 5) Kaal Chakra-The Time Cycle 6) Jain Stories 7) Knowledge in Jainism 8) Fast Facts About Jainism

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Shri Vajraswami Sanskaran Library

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Shri Vajraswami Sanskaran Library Namo Arihantanam: I bow down to Arihanta Namo Siddhanam:, I bow down to Siddha Namo Ayariyanam: I bow down to Acharya, Namo Uvajjhayanam: I bow down to Upadhyaya, Namo Loe Savva-sahunam: I bow down to Sadhu and Sadhvi. Eso Panch Namokaro: These five bowings downs, Savva-pavappanasano: Destroy all the sins, Manglananch Savvesim: Amongst all that is auspicious Padhamam Havei Mangalam: This Navkar Mantra is the foremost.

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Shri Vajraswami Sanskaran Library The Navkar Mantra is the most important mantra in Jainism and can be recited at any time. While reciting the Navkar Mantra, we are bowing down with respect to Arihantas (souls who have reached the state of non-attachment towards worldly process), Siddhas (liberated souls), chrys (heads of sadhus and sadhvis), Updhyyas (those who teach scriptures to sadhus and sadhvis), Sdhus (monks, who have voluntarily given up social, economical and family relationships) and Sdhvis (nuns, who have voluntarily given up social, economical and family relationships). Collectively, they are called Panch Parmesthi (five supreme spiritual people). In this mantra we worship their virtues rather than worshipping any one particular person; therefore, this Mantra is not named after Lord Mahavir, Lord Parshvanath or Adinath, etc. When we recite Navkar Mantra it, also reminds us that, we need to be like them. This mantra is also called Namaskr or Namokr Mantra because we are bowing down. The Navkr Mantra contains the main message of Jainism. The message is very clear. If we want to be liberated from this world then we have to take the first step of renunciation by becoming a monk or a nun. This is the beginning. If we stay on the right path then we will proceed to a higher state, Arihant, and ultimately proceed to Siddha after nirvana (liberation from the cycle of birth and death). The goal of every Jain is, or should be, to become a siddha. ARIHANTAS The word Arihanta is made up of two words: 1) Ari, meaning enemies, and 2) hanta, meaning destroyer. Therefore, Arihanta means a destroyer of the enemies. These enemies are not people like you, me, or any animal, or plant, etc. These enemies are inner desires known as passions. These includes anger, ego, deception, and greed. These are the internal enemies within us. Until we control our passions, the real nature or the power of our soul will not be realized or manifested. When a person (soul) wins over these inner enemies he/she is called Arihanta. When that happens, the person has destroyed the four ghati karmas namely Jnanavarniya (knowledge blocking) Karma, Darshanavarniya (perception blocking) Karma, Mohniya (passion causing) Karma and Antaraya (obstacle causing) Karma. These karmas are called ghati karmas because they directly affect the true nature of the soul. Arihanta attains: 1) Kevaljnan, perfect knowledge due to the destruction of all Jnanavarniya Karmas, 2) Kevaldarshan, perfect perception due to the destruction of all Darshanavarniya karmas, 3) becomes passionless due to the destruction of all Mohniya Karmas, and 4) gains infinite power due to the destruction of all Antaraya Karmas. Complete knowledge and perception means they know and see everything everywhere that is happening now, that has happened in

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Shri Vajraswami Sanskaran Library the past, and that will happen in the future. Arihantas are divided into two categories: Tirthankar and Ordinary. Tirthankaras are special Arihants because they revitalize the Jain Sangh (four-fold Jain Order) consisting of Sdhus, Sdhvis, Shrvaks (male householders), and Shrviks (female householders). During every half time cycle, twenty-four persons like us rise to the level of Tirthankar. The first Tirthankar of our time period was Lord Rushabhdev, and the twenty-fourth and last Tirthankar was Lord Mahvira, who lived from 599 B. C. to 527 B. C. A Tirthankar is also called a Jin. Jina means conqueror of passions. At the time of nirvn (liberated from the worldly existence), Arihanta sheds off the remaining four aghati karmas namely 1) Nam (physical structure forming) Karma, 2) Gotra (status forming) Karma, 3) Vedniya (pain and pleasure causing) Karma and 4) Ayushya (life span determining) Karma. These four karmas do not affect the true nature of the soul; therefore, they are called Aghati karmas. After attaining salvation these Arihants are called Siddhas. 2. SIDDHAS Siddhas are the liberated souls. They are no longer among us because they have completely ended the cycle of birth and death. They have reached the ultimate highest state, salvation. They do not have any karmas, and they do not collect any new karmas. This state of true freedom is called Moksha. Siddhas are experiencing unobstructed bliss (eternal happiness). They have complete knowledge and perception and infinite power. They are formless and have no passions and therefore are free from all temptations. 3. ACHARYAS The message of Jina, Lord Mahvira the last Tirthankara, is carried on by the chryas. They are our spiritual leaders. The responsibility of the spiritual welfare, but not social or economical welfare of the entire Jain Sangh, rests on the shoulders of the chryas. Before reaching this

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Shri Vajraswami Sanskaran Library state, one has to do in-depth study and achieve mastery of the Jain scriptures (gams). In addition to acquiring a high level of spiritual excellence, they have the ability to lead the monks and nuns. They know various languages with a sound knowledge of other philosophies and religions of the area and the world. 4) UPADHYAYAS This title is given to those Sdhus who have acquired a special knowledge of the gams and philosophical systems. They teach Jain scriptures to sdhus and sdhvis. 5) SADHUS AND SADHVIS

When become from the

householders detached worldly

aspects of life and get the desire for spiritual uplift(and not worldly uplift), they give up their worldly lives and become sdhus (monk) or sdhvis (nun). A male person is called sdhu, and a female person is called sdhvi. Before becoming sdhus or sdhvis, a lay person must observe sdhus orto understand their life style and do religious studies. When they feel confident that they will be able to live the life of a monk or a nun, then they inform the chrya that they are ready to become sadhu or sadhvi. If the chrya is convinced that they are ready and are capable of following the vows of sadhu or sadhvi, then he gives them Deeksh. Deeksha is initiation ceremony when a householders changes to a monk or a nun. At the time of Deeksh, the sadhu or sadhvi voluntarily accepts to obey following five major vows for the rest of his/her life: 1. Commitment of Total Ahims (non-violence)-not to commit any type of violence.

2. Commitment of Total Satya (truth)-not to indulge in any type of lie or falsehood. 3. Commitment of Total Asteya (non-stealing)-not to take anything unless it is given. 4. Commitment of Total Brahmacharya (celibacy)-not to indulge in any sensual. activities 5. Commitment of Total Aparigraha (non-possessiveness)-not to acquire more than what is needed to maintain day to day life.

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Shri Vajraswami Sanskaran Library Some other things they observe are: 1. They do not accept the food cooked specially for them;

2. They do not eat before sunrise or after sunset; 3. They drink boiled water; 4. They walk bare footed and do not sit in a car, train, airplane or any other vehicle; 5. They do not stay in one place for a longer time; 6. They do not touch any person of the opposite sex even the children of opposite sex; 7. They do not get involved in social or society affairs; 8. Some monks wear no clothes while others wear white clothes; 9. All nuns wear white clothes; 10. They offer spiritual guidance to us, Self-discipline and purity is the part of their daily life. That is why Jain monks and nuns are unique. Their activities are directed towards the uplift of their souls to Paramtman (the state of liberation).

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NAV TATTVAS ( Nine Pillars of Jainism)

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Shri Vajraswami Sanskaran Library Jain philosophy can be described in various ways, but the most acceptable tradition is to describe it in terms of Nav Tattvas or nine fundamentals. They are: 1. Jiva (soul): All living beings are called Jivas. Jivas have consciousness known as the soul, which is also called the atma (soul - chetan). The soul and body are two different entities. The soul can not be reproduced. It is described as a sort of energy which is indestructible, invisible, and shapeless. Jainism divides jivas into five categories ranging from one-sensed beings to five-sensed beings. The body is merely a home for the soul. At the time of death, the soul leaves the body to occupy a new one. Tirthankaras have said that the soul has an infinite capacity to know and perceive. This capacity of the soul is not experienced in its present state, because of accumulated karmas. 2. Ajiva (non-living matter): Anything that is not a soul is called ajiva. Ajiva does not have consciousness. Jainism divides ajiva in five broad categories: dharmastikay (medium of motion), adharmastikay (medium of rest), akashastikay (space), pudgalastikay (matter), and kala (time). 3. Punya (results of good deeds): By undertaking these wholesome activities, we acquire punya or good karmas. Such activities are: providing food or other items to the needy people, doing charity work, etc. When punya matures, it brings forth worldly comfort and happiness. 4. Pap (results of bad deeds): By undertaking bad activities, we acquire pap or bad karmas. Such activities are: being cruel or violent, showing disrespect to parents or teachers, being angry or greedy and showing arrogance or indulging in deceit. When pap matures, it brings forth worldly suffering, misery, and unhappiness. 5. Asrava (influx of karmas): The influx of karman particles to the soul is known as asrav. It is caused by wrong belief, vowlessness (observing no vows), passions, negligence, and psychophysical activities. Such an influx of karmas is facilitated by mental, verbal, or physical activities. 6. Bandh (bondage of karmas): This refers to the actual binding of karman particles to the soul. Bandh occurs, when we react to any situation with a sense of attachment or aversion. 7. Samvar (stoppage of karmas): This is the process by which the influx of karman particles is stopped. This is achieved by observing samiti (carefulness), gupti (control), ten fold yati-dharma (monkshood), contemplating the twelve bhavanas (mental reflections), and parishaha (suffering). 8. Nirjara (eradication of karmas): The process by which we shed off karmas is called nirjara. Karmas can be shed off either by passive or active efforts. When we passively wait for karmas to mature and give their results in due time, it is called Akam Nirjara. On the other hand, if we put active efforts for karmas to mature www.svsl.in

Shri Vajraswami Sanskaran Library earlier than due time, it is called Sakam Nirjara. Sakam Nirjara can be achieved by performing penance, repentance, asking for forgiveness for the discomfort or injury we might have caused to someone, meditation, etc. 9. Moksha (liberation): When we get rid of all the karmas, we attain liberation or moksha. Now, let us use a simple analogy to illustrate these Tattvas. There lived a family in a farm house. They were enjoying the fresh cool breeze coming through the open doors and windows. The weather suddenly changed, and a terrible dust storm set in. Realizing it was a bad storm, they got up to close the doors and windows. By the time they could close all the doors and windows, much dust had entered the house. After closing all of the doors and windows, they started cleaning away the dust that had come into the house. We can interpret this simple illustration in terms of Nav-Tattvas as follows: 1) Jivas are represented by the people. 2) Ajiva is represented by the house. 3) Punya is represented by worldly enjoyment resulting from the nice cool breeze. 4) Pap is represented by worldly discomfort resulting from the sand storm, which brought dust into the house. 5) Asrava is represented by the influx of dust through the doors and windows of the house which is similar to the influx of karman particles to the soul. 6) Bandh is represented by the accumulation of dust in the house, which is similar to bondage of karman particles to the soul. 7) Samvar is represented by the closing of the doors and windows to stop the dust from coming into the house, which is similar to the stoppage of influx of karman particles to the soul. 8) Nirjara is represented by the cleaning up of accumulated dust from the house, which is similar to shedding off accumulated karmic particles from the soul. 9) Moksha is represented by the clean house, which is similar to the shedding of all karmic particles from the soul.

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The Jain Symbol

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THE SIGNIFICANCE: The Jain Symbol, which was adopted by all sects of Jainism while commemorating the 2500th anniversary of the nirvana of Lord Mahavira.As we would see, it is a congregation of various symbols, each having a deeper meaning. THE OUTLINE: Firstly, the outline of the Symbol is represents the universe -- a man with arms at angles, hands on waist and legs apart -- as per the Jain geography. THE HAND: Secondly, the raised hand means -- STOP!. The word in the center of the wheel, which can be seen in the palm is "Ahimsa". The interpretation is that, the raise hand reminds us to stop for a minute and think twice before doing anything. And give ourselves a chance to scrutinize our activities to be sure that we will not hurt anyone by our words, thoughts, or

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Shri Vajraswami Sanskaran Library actions -- mann, vachan, or kaaya simultaneously. We are also not supposed to ask or encourage others to take part in any harmful activity. THE WHEEL: Secondly, the wheel in the palm, with the word 'Ahimsa' written in Hindi, warns that if we are not careful and ignore these warnings and carry on violent activities, then just as the wheel goes round and round, we will go round and round through the cycle of birth and death. THE SWASTIKA: Thirdly, the swastika sign symbolizes the "samsaarik" cycle that is consisted of four destinies: 1. Heavenly beings 2. Humans 3. Hell beings 4. Rest of the living forms (animals, plants, etc.). It informs us that, a given soul can be born unaccountable number of times in each type -the four "samsaarik" destinies. THE THREE DOTS: Fourthly, Three dots symbolize the three jewels - perfect perception, perfect knowledge and perfect conduct. These three provide the means for escaping the miserable "samsaarik" cycle. Finally, the half circle figure (or an arc) with a dot symbolizes the place, sidhdhha-lok (upper portion of the universe) where the liberated souls are. Wanting us to desire to attain moksha.

Everybody thinks that he is a Jain because his/her parents told him that they belong to worlds purest religion i.e. Jainism. But in this competitive world hardly anybody is bothered about what are the consequences of doing something wrong. Now the question arises What is wrong? When we do something and if it is wrong then our heart gives signal to our brain warning that something is wrong. But we proceed doing wrong things thinking that theres nothing wrong in doing this since everybody does. If this would have been the thought of all the 24 Tirthankars then nobody would have got the peace, nobody would have reached Moksh. We should not follow others except Tirthankars or those who follow Tirthankar.

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Shri Vajraswami Sanskaran Library Tirthankars speech (vani) had a great impact on common man, animals, birds and everybody living on the earth. Tirthankar used to give speech in Samavasaran where everybody united to hear the purest speech. The speech was in Ardhamagadhi language i.e. a language which is understood by all human beings, all animals and birds and all other creatures. The impact of the speech was so much that a mouse sitting besides a cat was fearless because the cat at that time had the knowledge about Ahinsa.

Normally when asked to people about Ahinsa, they say that we should not kill somebody, some say that Live and Let Live. This is not the true meaning of Ahinsa which Tirthankars gave us. Ahinsa means :

If you harm any creature in this world physically or mentally then you are harming yourself.

Tirthankars told us that dont harm anybody in this world. This means that we should love everybody. Now this love is not the same love which people think. Love, according to Tirthankars, means unconditional love. We should love everybody without expecting anything from them. This thinking will protect us from getting angry (krodh). The reason behind this is that when we expect anything from somebody and he fails to do so then you get irritated and angry and then you cannot control yourself.

Controlling yourself is a very difficult thing to do but it is very essential to prevent yourself from doing anything wrong. It is rightly said: Jo shikshak ko na samajh paye vo vidyarthi hi kya Jo khud pe na kabu kar paye vo veer hi kya

In this bhav we cannot go directly to moksh because the doors of moksh are closed now and will open when the next Tirthankar will be born. This does not mean that the punya (good

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Shri Vajraswami Sanskaran Library things) done by us will not help us to achieve moksh. We can still go to moksh in this bhav via mahavideh shetra i.e. the place where 20 Arihants live.

Why one should go to Moksh? Today nobody is safe. Everybody has a hint of fear in his mind about what is going to happen. Nobody in this world is thinking about others. Everybody has become now selfish. The extent of selfishness cannot be imagined when we watch news or read newspaper. Today son kills his parents for some property. When we hear about such things in news we can think that we are no more safe as we were before. In Moksh, there is peace which is the need of the current world. One more advantage of Moksh is that once anybody reaches there, he cannot come back. We must not think Kal kisne dekha hai It is your present that will determine your future.

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The Jain Geography

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The universe as described by Jainism can be imagined like a man standing with his hands at his waist as shown in the figure above. The above figure is chiefly divided into 3 main sections. 1. Urdhvaloka- This is the upper division consisting of various Heavens (viz. 9, 10, and 11 etc...) At the top-most point there is Sidh-Shila Or Moksha where all the liberated souls like our Tirthankars reside. Outside the entire structure is an empty unending black universe.

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Shri Vajraswami Sanskaran Library 2. Adholaka- this is the lower world consisting of the 7 Hells inhabited by Asuras or Demons. These regions are characterized by intense heat, cold inquenchable thirst hunger apathy etc. 3. Tirchaloka- This is the middle world having Mount Meru at the centre. Meru is the tallest mountain in the universe and also the centre of the universe. It consists of infinite number of huge concentric land masses encircled by vast oceans. Humans reside only in the 1st 3 Landmasses from the centre (i.e. Meru) which is collectively known as Dhai-dweep or Karam-Bhumi as show in the figure.

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Shri Vajraswami Sanskaran Library Continent 1. Jambu Dwip 3. Ghatki Khand 5. Puskarvar Dwip Ocean 2. Lavanoda (Salt ocean) 4. Kaloda (Black sea) 6. Puskaroda (Lotus Ocean)

Humans and Animals reside in this middle world. Tirthankars are also born in this middle world only. Humans reside in 3 worlds known as Bharat Kshetra, Mahavideha Kshetra and Eeravat Kshetra.. Each dweep is having its own set of the above mentioned kshetras. In all there are 5 Mahavideha , 5 Bharat and 5 Eeravat kshetras in the entire Dhaai-dweep. 24 Tirthankars are born in Bharat and Eeravat Kshetra and 20 are born in Mahavideha kshetra. We reside in the Bharat Kshetra of Jambudweep.

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The Kaal Chakra.

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Jains believe that time is infinite, without any beginning or end. Time is divided into infinite equal time cycles (Kalchakras). Every time cycle is further sub-divided in two equal halves. The first half is the progressive cycle or ascending order, called Utsarpini. The other half is the regressive cycle or the descending order, called Avasarpini. Every Utsarpini and Avasarpini is divided into six unequal periods called rs. During the Utsarpini half cycle, progress, development, happiness, strength, age, body, religious trends, etc., go from the worst conditions to the best. During the Avasarpini half cycle, progress, development, happiness, strength, age, body, religious trends, etc. go from the best conditions to the worst. Presently, we are in the fifth Ara of the Avasarpini phase. When the Avasarpini phase ends the Utsarpini phase begins. This klchakra repeats again and continues forever. The six aras are: (1) Sukham Sukham Kal (happiness all the time). (2) Sukham Kal (happiness).

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Shri Vajraswami Sanskaran Library (3) Sukham Dukham Kal (happiness with some unhappiness). (4) Dukham Sukham Kal (unhappiness with some happiness). (5) Dukham Kal (unhappiness). (6) Dukham Dukham Kal (unhappiness all the time). 1. Sukham Sukham Kal - This is a time of absolute happiness. During this phase the people are very tall and live for a very long period of time. Children are born as the twins, a boy and a girl. All the needs and desires of the people are fulfilled by ten different kinds of Kalpavriksha (wish-giving trees). These trees provide places to live, clothes, pots and pans, good food, fruits, sweets, harmonious music, jewelry, beautiful flowers, radiant lamps, and a bright light at night. There is no killing, crime, or vice. 2. Sukham Kal - This is the phase of happiness, but it is not absolute. The wish-giving trees still continue to provide for the peoples needs, but the people are not as tall and do not live as long. 3. Sukham Dukham Kal - This is a phase consisting of more happiness than misery. During this period the kalpavrikshas do not consistently provide what is desired. Towards the end of this period in the current time cycle Rushabhdev became the first Tirthankar. He realized that things were going to get worse. So, he taught the people useful arts including, sewing, farming, and cooking which will enable them to depend upon themselves. He introduced a political system and became the first king. This era came to an end three years and eight months after the nirvana of Rushabhdev. The first Chakravarti Bharat, Bahubali well known for his strength, and Brahmi who devised eighteen different alphabets were Rushabhdevas children. 4. Dukham Sukham Kal - This is a phase of more misery, sorrow, and suffering than happiness. The other twenty-three Tirthankaras and eleven Chakravarties were born during this era which came to an end three years and eight months after Lord Mahvir's nirvn. 5. Dukham Kal - This ara is currently prevailing. It is an ara of unhappiness which began a little over 2,500 years ago and will last for a total of 21,000 years. No one born during this period will gain salvation in their present life, because no one will follow true religion. It is said that by the end of this ara, the Jain religion will be lost (only temporarily, to be revied in next half cycle by future Tirthankars again). 6. Dukham Dukham Kal - This is a time of absolute misery and unhappiness. During this time, people will experience nothing but suffering. There will be no trace of religious activities. The life spans of people will be very short, exceeding no more

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Shri Vajraswami Sanskaran Library than twenty years. Most people will be non-vegetarian and the social structure will be destroyed. The weather will become extreme, the days will be very hot, and the nights will be very cold. At the end of this ara, a period of Utsarpini will start and the time wheel will take an upward swing. Miseries will gradually diminish and happiness will increase to absolute happiness. These cycles will go on forever. Now each upsarvini and apsarvini is of 10 koda-kodi sagaropam. Now what is koda kodi ? 1 koda-kodi is 1 crore * 1 crore= 10^16 what is sagoropam? 1 sagoropam= 10 koda-koda Palyopam what is a Palyopam ? this is a bit difficult to understand..so I will explain it in detail.. Consider a cube having dimensions of 2000 dhanush. one dhanush= 4 haath(arm)=approx. 2 metres so consider a cube of 4000 metres take yuglik hair( yuglik hair is very long.. yuglik is a person from the 2-3 rd araa) cut the hair in 7 segments of equal length. cut each of the 7 segments in 8 equal parts. so totally cut the hair in 56 equal parts. Now fill the entire cube with all these parts of hair such that even if an army walks over the bed of hairs it should not have dents.. should be solid as a rock.. now remove each segment after 100 years.. when the entire cube is empty.. then one Palyopam gets over.. phewww.. long time isnt it? The entire kaal chakra is 20 koda-kodi sagoropam. Tirthankars are born only in the 4th araa. The 4th araa started when Adinath Bhagwan took Diksha and ended when Mahavir swami attained Nirvana.We are presently in the 5th araa and have completed 2500 years. Another 18,500 years are left for the 5th araa to get over. Towards the end of the 5th araa and beginning of the 6th araa there will be a lot of sorrow in the world. There will be only 4 jains one sadhu one sadhvi one shravak and one shravika. It is prophesized that towards the end of the 5th araa the shatrunjaya parvat will be only 6 feet high and the river ganga will have depth equal to the height of our toes.

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Knowledge in Jainism
We know that there is enormous knowledge in our religion but have u ever wondered how much is it? There are 14 purvas of knowledge.Now what is a Purva? Consider 2 elephants standing one behind another.The approximate size of an elephant will be around 6 meters in length 4 metres in height.Now drill a hole on the earth of 14 metres in diameter and 5 metres deep such that u can place these elephants inside the hole Fill this hole( offcourse elephants were just a way to measure) with ink.Now whatever u can write with this ink is one Purva .Two purvas means a hole accommodating 4 elephants. 3 implies 8.and so on in geometric progression. This is the knowledge that a human being can get by studying. Around 1000 years ago , when the Jain monks thought that the human capacity to retain knowledge without taking it into writing is reducing every year. Hence they got together and wrote down all the 14 purvas of knowledge in Manuscripts of which very few are available today in Koba, Gandhinagar. It is said that all the manuscripts that were written by the Jain monks 1000 years ago were burnt by Akbars army for cooking and shielding themselves from extreme cold while going on for battles. It took them 6 months to exhaust all the Manuscripts. A few were saved and are available at Koba which are yet to be translated.

There are 5 types of knowledge in Jainism 1) Srutra Gyaan- This is also known as Instinct. It is the knowledge of getting information from your 5 senses that is what you are seeing , feeling , tasting etc 2) Mati Gyaan- This is the knowledge to analyze the information that is obtained to from your senses. The above 2 senses are always ingrained in the human mind. 3) Avadhi Gyaan- This is the knowledge to know the future. Tirthankars are born with this gyaan 4) Manparvaay Gyaan- This the ability to read someones mind. 5) Keval Gyaan- This is the final also called as omniscience. Once a soul achieves this stage it attains Nirvana or goes to moksha. But a Tirthankars stays till give sermons so that even we can attain moksha. www.svsl.in

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Every human beings motive is to gain as much knowledge as possible because in present world it is not possible to gain all the 14 purvas of knowledge nor is our mind so clear to attain kevalgyaan. Hence, every life we live contributes to our goal of attaining moksha. For ex say u leave alcohol and cigarettes in this birth. Then when you take birth somewhere else this knowledge will always be with you that you must avoid alcohol etc. like when you are in 2nd std you will learn +, -, * etc and when u come to 3rd std you learn how to solve worded problems... so similarly it is a cumulative effort .drop by drop, step by step, birth by birth. An example of Srutra Gyan would be this: The new born child learns to cry for mother's milk on it's own. On account of its memory of its earlier life, it craves for its mother's milk. The child smiles and laughs; it weeps; it experiences fear; All these are nothing but manifestations of the memories of an earlier life. Even the happiness and unhappiness that new- born children experiences are but the memories of their earlier lives manifesting themselves.. And hence whatever we're following in our present birth would be carried upon through the later births it stays with the soul.. They say once you learn to know the power of the soul by following the prescribed principles you begin to experience the eternal power of your materialistic characteristics.. It purifies the mind to such an extent that your senses are at perfect harmony.. For EXAMPLE, you begin to see even the microscopic particles which are rather invisible. THE SOUL: No weapon can cut it Nor any fire burn it. No water can make it wet Nor any wind dry it. It is atma, immortal. It is indestructible sentient energy"

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GREAT MEN'S VIEW ON JAINISM

"I adore so greatly the principles of the Jain religion, that I would like to be reborn in a Jain community." -- George Bernard Shaw "In conclusion let me assert my conviction that Jainism is an original system, quite distinct and independent from all others; and that therefore it is of great importance for the study of philosophical thoughts and religious life in ancient India." -- Dr. Herman Jacobi "What would be the condition of the Indian Sanskrit literature if the contribution of the Jains were removed? The more I study Jain literature the more happy and wonder struck I am." -- Dr. Hertel, Germany

"Jainism is of a very high order. Its important teachings are based upon science. The more the scientific knowledge advances the more that Jain teachings will be proven." -- L. P. Tessetori, Italy "Lofty ideas and high ascetic practices are found in Jainism. It is impossible to know the beginning of Jainism." -- Major-General Forlong "The Jains have written great masterpieces only for the benefit of the world." -- Dr. Hertel, Germany "I say with conviction that the doctrine for which the name of Lord Mahavir is glorified nowadays is the doctrine of Ahimsa. If anyone has practiced to the fullest extent and has propagated most the doctrine of Ahimsa, it was Lord Mahavira." -- Mahatma Gandhi "Mahavira proclaimed in India that religion is a reality and not a mere social convention. It is really true that salvation can not be had by merely observing external ceremonies. Religion cannot make any difference between man and man."

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Shri Vajraswami Sanskaran Library -- Dr. Rabindranath Tagore "We learn from scriptures (Sashtras) and commentaries that Jainism is existing from beginningless time. This fact is indisputable and free from difference of opinion. There is much historical evidence on this point." -- Lokamanya Bala Gangadhar Tilak "Jainism has contributed to the world the sublime doctrine of Ahimsa. No other religion has emphasized the importance of Ahimsa and carried its practice to the extent that Jainism has done. Jainism deserves to become the universal religion because of its Ahimsa doctrine." -- Justice Ranglekar, Bombay High Court

"The Jain Sadhu leads a life which is praised by all. He practices the vratas and rites strictly and shows to the world the way one has to go in order to realize the atma (soul). Even the life of a Jain householder is so faultless that India should be proud of him." -- Dr. Satischandra Vidhya Bhushan "The right of welcoming the delegates of the universal peace organization belongs to the Jains only. Because Ahimsa alone contributes to the establishment of universal peace. Tirthankaras, the propounders of Jainism, preached to the world the Ahimsa doctrine. Therefore, who else except the followers of Bhagavan Parsvanath and Mahavira can preach universal peace?" -- Dr. Radha Vinodpal "There is nothing wonderful in my saying that Jainism was in existence long before the Vedas were composed." -- Dr. S. Radhakrishnan, Vice-President, India "Truly speaking, Jainism is an independent and original religion, for it is neither Hinduism nor Vedic religion, but ofcourse it is an aspect of Indian life, culture, and philosophy." -- Shri Jawaharlal Nehru, Prime Minister, India "I am not Rama. I have no desire for material things. Like Jina I want to establish peace within myself." -- Yoga Vasishta, Chapter 15, Sloka 8 the saying of Rama

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"O Arhan! You are equipped with the arrow of Vastuswarpa, the law of teaching, and the ornaments of the four infinite qualities. O Arhan! You have attained omniscient knowledge in which the universe is reflected. O Arhan! You are the protector of all the Souls (Jivas) in the world. O Arhan! The destroyer of kama (lust)! There is no strong person equal to you." -- Yajur Veda, Chapter 19, Mantra 14

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Jain Stories
CHANDANBALA There once was a beautiful princess named Vasumati. She was the daughter of king Dadhivahan and queen Dharini of Champapuri. One day war broke out between the King of Champapuri and the king of nearby Kaushambi. It was a sad war. Vasumati's father could not win the war, so he had to run away in despair. When Vasumati and her mother learned that they had lost the war, they also decided to escape. While they were running away in the woods, a soldier from the enemy's army spotted them and captured both of them. Vasumati and her mother were scared. They didn't know what the soldier would do to them. He told the older lady (mother) that he would marry her, and that he would sell Vasumati. Upon hearing this, the queen went into shock and died. The soldier immediately felt sorry for his remark, and decided not to make anymore comments. He took Vasumati to Kaushambi to sell her. When Vasumati's turn came to be sold as a slave, a merchant named Dhanavah happened to be passing by. He saw Vasumati being sold and felt that she wasn't an ordinary girl. He thought she might have been separated from her parents, and if she was sold as a slave, what would her fate be? So out of compassion for her, Dhanavah bought Vasumati, freed her from slavery, and took her home. On the way home he asked her, "Who are you? What happened to your parents? Please don't be afraid of me. I will treat you as my daughter." Vasumati didn't reply. When they got home, the merchant told his wife, Moola, about Vasumati. "My dear," he said, "I have brought this girl home. She has not said anything about her past. Please, treat her like our daughter." Vasumati was relieved. She thanked the merchant and his wife with respect. The merchant's family was very happy with her. They named her Chandanbala, since she wouldn't tell anyone her real name. While staying at the merchant's house, Chandanbala's attitude was like that of a daughter. This made the merchant very happy. Moola, on the other hand, was wondering what her husband would do with Chandanbala. She thought that he would marry her because of her beauty. Therefore, Moola was never comfortable with Chandanbala around.

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Shri Vajraswami Sanskaran Library One sunny day, when the merchant came home from his shop, the servant who usually washed his feet was not there. Chandanbala noticed this, and felt delighted to get a chance to wash his feet for all the fatherly good things he had done for her. While she was busy washing the merchant's feet, her hair slipped out of the hair pin. The merchant saw this and felt that her hair might get dirty. So he lifted her hair and clipped it on the back of her head. Moola saw all this and was outraged. She felt that her doubts about Chandanbala were true. Moola decided to get rid of Chandanbala as soon as possible. When Dhanavah went on a three day business trip, his wife took the chance to get rid of Chandanbala. Right away she called a barber to cut off all of Chandanbala's beautiful hair. Then she tied Chandanbala's legs with heavy chains and locked her into a distant room, away from the main area of the house. She told all the servants not to tell the merchant where Chandanbala was, or she would do the same to them. Then Moola left to go to her parent's house. When Danavah returned back from his trip, he didn't see either Moola or Chandanbala. He asked the servants about them. The servants told him that Moola was at her parent's house, but they didn't tell him where Chandanbala was because of their fear of Moola. He asked the servants in a worried tone, "Where is my daughter Chandanbala? You better speak up now, because if you are hiding the truth, then you will be fired." Still nobody replied. He was very upset and didn't know what to do. After a few minutes an older servant thought, "I am an old woman and will soon die anyway because of age. What is the worse Moola can do anyway." So out of compassion for Chandanbala and sympathy for the merchant she told him all about what Moola did to Chandanbala. She took the merchant to the room where Chandanbala was locked up. Dhanavah unlocked the door and saw Chandanbala. He was shocked when he saw her. He told Chandanbala, "My dear daughter, I will get you out of here. You must be hungry, let me find some food for you." He went to the kitchen to find food for her. He found that there was no food left, but only some dry lentils in a pan. The merchant decided to feed her that for the time being. So he took them to Chandanbala. He told her that he was going to get a blacksmith to cut off the heavy chains and so he left. Chandanbala was amazed at how things were going. She started wondering how fate can change the life from rich to almost helpless. Chandanbala then thought of offering lentils to someone else before eating. She got up and walked to the door, and stood there with one foot outside and one inside.

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Shri Vajraswami Sanskaran Library To her surprise, she saw a monk (Lord Mahavir) walking near her room. She said, "Oh respected monk, please accept this food which is suitable for you." But Lord Mahavir had taken vow to fast until a person who met a certain conditions and offered him food. His conditions were, 1) the person who would be offering should be a princess, 2) she should be bald headed, 3) she should be in chains, 4) she should offer uncooked lentils, with one foot inside the house and other outside, 5) and she should be in tears. Therefore, Lord Mahavir looked at her and noticed that one of his pre-decided conditions was still missing. She met all conditions except the tears in her eyes, and therefore Lord Mahavir went on. Chandanbala felt very sad and tears started running down her face. She was sad that even though she had the chance to offer food to the monk, he would not accept it. In her crying voice, she once again requested the monk to accept the food. Lord Mahavir saw the tears in her eyes, and came back to accept the food knowing that all his conditions were met. Chanada put the lentils in Lord Mahavir's hand and felt satisfied. While Lord Mahavir was looking for his pre-conditioned person, he had fasted for five months and twenty-five days. Heavenly angels celebrated the end of Lord Mahavir's fasting. By the angels power, Chandanbala's chains were broken, her hair grew back, and she was dressed as a princess. The loud music and a celebration drew the attention of king Shatanikand. He came to this place with his family, ministers and other people. Sampul, an old servant, recognized Chandanbala. He walked towards her, bowed, and broke out in tears. King Shatanikand asked, "Why are you crying?" Sampul replied, "My king, this is Vasumati the princess of Champapuri, daughter of king Dadhivahan and queen Dharinee." The king and queen now recognized her, and invited her to live with them. So she went, but first thanked the merchant Dhanavah who was so kind to her. Lateron, when Lord Mahavir attained the perfect knowledge, he reestablished the four-fold order of Jain Sangh (community). At that time, Chandanbala took diksha and became the first nun (sadhvi). The end of that life, Chandanbala achieved liberation.

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Shri Vajraswami Sanskaran Library ACHARYA HEMACHANDRA Acharya Hemchandra was born in 1088 A .D. into the Modha Vanik (merchant) caste, in the town of Dhandhuka, sixty miles from the city Ahmedabad in Gujarat State. His parents were Chachadev and Pahini. When Pahini was pregnant, she had a beautiful dream. She narrated her dream to Acharya Devasuri, who was in Dhandhuka at that time. The acharya said that Pahini was to give birth to a son who would make great progress in the areas of spiritual knowledge, intuition, and conduct. Upon the birth the child was named Changdeva. The next time Acharya Devasuri was in Dhandhuka, he saw Pahini carrying her son. He said to Pahini, "Let me take care of this brilliant son. He is destined to be a great spiritual leader." However, he could not convince her to give him her son. The acharya kept pursuing and reminding that her son would become a famous monk and would glorify the Jain Order. Again, he requested that she should sacrifice her selfinterest and love for the child for the good of the people. Ultimately, Pahini let the acharya take her son with him. He initiated Changdeva into monkshood and named him Somachandra. The disciple was very intelligent and soon mastered the darshanas, scriptures, nyaya, grammar, etc. At the same time, he cultivated excellent virtues like forbearance, tolerance, holiness, simplicity, discipline, chastity, and generosity. Somachandra was incomparable in administration and efficiency. Acharaya Devasuri made Somachandra an acharya when he was only twenty-one years old. At that time, he was given the name Hemchandra Acharya. The fame of Hemchandra's efficacy and knowledge gradually spread everywhere. The noble culture was on the rise in Gujarat due to the ability of Hemchandra and the cooperation of King Siddharaja of Gujarat. King Siddharaja was succeeded by Kumarpal. Hemchandra had predicted seven years earlier that Kumarpal would be the king. Also, the acharya had once saved Kumarpal's life. Therefore, Kumarpal considered Hemchandra his spiritual teacher (guru) and benefactor. Kumarpal gave him the exceptional honor and sought his advice in the shaping of his kingdom in Gujarat. In a very short time, Gujarat became a center of nonviolence, learning, and good culture. Hemchandra did not only think of the development of his own career, but always thought of the universal welfare. In spite of this, some Brahmins were very jealous about this and they were trying to disgrace Hemchandracharya and Jainism. Therefore, some Brahmins

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Shri Vajraswami Sanskaran Library approached King Kumarpal and said, "Hemchandracharya is a very egoistic person and he does not respect Hindu Gods." King Kumarpal was not ready to accept these views about his spiritual teacher, Hemchandracharya. Brahmins requested King Kumarpal that he should invite Hemchandracharya to come to the temple of Lord Shiva (God of destruction). The purpose of this was to humiliate Hemchandracharya because they thought he would not go to the temple of Lord Shiva and bow down to him. When Hemchandracharya came, King Kumarpal said, "We would go to the temple of Lord Shiva." He accepted the offer without any hesitation. Brahmins were happy in their mind thinking that they would be able to make their point today and glorify their religion. Yet, they were wrong. They underestimated Hemchandracharya. To the surprise of those Brahmins, Hemchandracharya bowed down in front of Lord Shiva but by saying, "Bhavbijaskurajanana ragadayah kshaymupagata yasya; Brahma va Vishnurva haro Jino va namastasmai." Meaning, "I am bowing down to that god, who has destroyed the passions like attachment (Rag) and hatred (Dwesh) which are the cause of worldly life, whether he is Brahma, Vishnu, or Jina." This showed that indeed the acharya was genius and had a broad-minded attitude based on basic Jain principles. Under Hemchandra's influence, King Kumarpal accepted the Jainism. He prohibited violence and killing of any animal in his kingdom. King Kumarpal made many laws that nurtured the Jain religion. Vegetarianism was found not only in the Jains, but also in all the people of Gujarat. Jainism became the land of the region. Hemchandra composed several literary works that included many verses. The acharya was the first one to put non-violence on a political platform. He was the architect of the greatness and unity of Gujarat. In the field of metaphysics, he was a Yogi. His work YogaShastra, a treatise on yoga, is very famous. People called him 'Kali-kala Sarvajna' meaning all-knower in the dark period. He died in 1173 A. D. at the age of eighty-four. The Jain culture still shines brightly in Gujarat, due to the influence of the literary works contributed by the great Acharya Hemchandra.

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Shri Vajraswami Sanskaran Library Shri Hirvijaysuruji

Once Emperor Akbar was standing in his balcony from where he saw a procession passing by his palace. At the centre of the procession he saw a shravika dressed up in complete gold ornaments and a beautiful saree waving at people. Upon inquiring Akbar learnt that , that shravika had fasted for 6 long months under the blessings of Shri Hirvijaysurji. Akbar On Akbars commands , his men and a few jain shravaks requested Shri Hirvijaysuruji to pay Akbar a visit. Shri Hirvijaysuruji visited Akbar during the Chaumasa. Upon his arrival , Akbar and all his courtmen bowed down to Shri Hirvijaysuruji . Akbar had laid down the most expensive carpets to welcome the saint, but Shri Hirvijaysuruji refused to walk on the carpets as he said that it might kill many ants and insects under the carpet. Upon removing the carpet it was found that there indeed were many ants and insects walking under the carpet. Akbar asked Shri Hirvijaysuruji to read his horoscope (kundli) and predict his future. Shri Hirvijaysuruji refused saying that only householders read and follow such horoscopes. People like him lead a life of complete renunciation. Akbar offered him gold and silver but Shri Hirvijaysuruji refused to accept it saying that its of no use to him. Instead Shri Hirvijaysuruji asked him to free all those animals and birds that have been caged by Akbar. Suriji also added that he should stop fishing in the huge pond named Dabar and should also stop violence of any knid by anybody during the festivals of Paryushan. Akbar issued orders as was desired by Suriji. Moreover Akbar added 4 days on his own accord to the 8 days of Paryushan festival and ordered to stop the killing of animals for a total of 12 days. These rules were followed throughout his empire including Gujarat, Malwa, Ajmer, Delhi, Fatehpur, Lahore and far upto Multan. The Emperor also asked to stop animal-killing around pilgrim places like Girnar, Taranga, Shatrunjaya, Kesariyaji, Abu, Rajgruhi and Sametshikharji. In Vikram Samvat 1640 Suriji was honoured with the title of Jagadguru (universal preceptor). Subsequently, Suriji toured Agra, Gwalior and other places and propagated Jain religion. As a result of his efforts, thousands of Hindus and Muslims gave up non-vegetarianism and violence. Hence we must follow the teachings of guruji and like guruji we must teach them the right path of living.

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Shri Vajraswami Sanskaran Library Sulsa Devi Bhagwan Mahavir was once giving Vakyhan in Champanagari and he saw Ambad parivrajak (wandering monk) proceeding towards Rajgruhi. He asked Ambad to wish Sulsa devi Dharamlabh. Ambad decided to test Sulsa devis character and devotion. He reached Rajgruhi and he assumed the form of Brahma and the entire city gathered for his worship but Sulsa was her usual self, undisturbed. Next day Ambad was Shiva incarnate, and on third and fourth day he was Vishnu and Tirthankar incarnate. Tirthankar is worshipped by sixty four Indras and Ambad assumed the form of twenty-fifth tirthankar. He thought that Sulsa would at least come for the tirthankars darshan but she didnt. The entire population of the city turned up for the darshan except Sulsa. Ambad, therefore, sent an invitation saying that it was strange that one who was so religious did not care to come for tirthankars darshan! Sulsa replied to the messenger: Gentlemen ! The man who claims to be twenty fifth tirthankar is no tirthankar but an impostor. When tirthankar arrives, the entire world comes to know about him. In the case of this imposter, nothing like that has happened. On the contrary it is he who has to invite people for his darshan. Ambad, then, realised that Sulsa was no ordinary woman. He, at, once arrived at Sulsas house. He met her and said,You are fortunate. Bhagwan himself remembers you and wishes you dharmalabh.On hearing these words, Sulsa was thrilled and overjoyed she immediately bowed in the direction where Mahavir swami was seated and gave # khamasamna. Sulsas devotion and love touched Ambads heart Sulsa was a kind peace-loving woman whos heart was full of devotion. She had no children and she knew that she cannot beget a child. She even asked her husband Nag to remarry but he refused to leave her. Then she began severe penance by fasting for days together. Impressed by her practices Indra dev decided to test her character and patience. He went to her, disguised as a monk, and asked for lakshapak oil. Sulsa brought a pot of oil but the God, deliberately, dropped the pot and the oil spilled over the ground. She brought four pots and each was broken by the god, but Sulsa didnt get angry. She was calm and quiet. The god was pleased with her behaviour and her devotion. He blessed her and she got many sons. Unfortunately she lost all her sons who died fighting Chetak. Sulsa and her husband Nag were consoled by Abhaykumar who explained them that attachment to anything is form of a Karma which should be given up. Hence Sulsa spent rest of her life as a Shravika and died in meditation. It is said that because of her strong devotion and patience she will be born as Nimam the 15th Tirthankar in the next chovisi.

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Fast Facts in Jainism

1)

The Logassa contains the names of all the 24 tirthankars but the name of 9th Tirthankar Suvidhinath Bhagwan has another name Pushpadant in the line suvihimchapushpadantam

2)

The total population of Human beings in the entire Dhaai Dweep is 10^29 which always remains constant

3)

By reciting one entire mala of navkar mantra we erase all our karmas for 500 sagoropams

4) 5)

Jainism doesnt believe in existence of GOD. It is atheistic in nature. Krishna is going to become our 12th tirthankar in the coming Upsarvini period because he once gave Vanadana to 80,000 sadhus at a stretch

6)

Ravan is going to become the 24th Tirthankar in the coming Upsarvini. Once he was playing a sitar while performing Adeshwar Bhagwans Pooja. A string from the sitar came off. Ravan was so much engrossed in his devotion and ceremony that the cut his thigh using a sword, removed a muscle and attached it to the sitar. Since then he was awarded with the Tirthankar Naam Karma

6)

The Jain Mathematics defines decimal places upto 10^96 places and it has 9 indeterminate forms unlike 7 in modern mathematics.

7)

Ram and his brothers , 5 Pandavas all of them have attained moksha from Shatrunjaya. It is said that the number of souls that have attained moksha from Shatrunjaya is same as the number of pieces of rocks the entire mountain is made up of.

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