Vardhman Mahavira

Vardhman Mahavira History

He was born in Kundagram (Distt Muzafffarpur, Bihar) in 599 BC. His father Siddhartha was the head of Jnatrika clan. His mother was Trishla, sister of Lichchavi Prince Chetak of Vaishali. Mahavira was related to Bimbisara. Married to Yashoda, had a daughter named Priyadarsena, whose husband Jamali became his first disciple. At 30, after the death of his parents, he became an ascetic. In the 13th year of his asceticism (on the 10th of Vaishakha), outside the town of Jrimbhikgrama, he attained supreme knowledge (Kaivalya). From now on he was called Jaina or Jitendriya and Mahavira, and his followers were named Jains. He also got the title of Arihant, i.e., worthy. At the age of 72, he attained death at Pava, near Patna, in 527 BC. Mahavira preached almost the same message as Parshvanath and added one more, Brahmcharya (celibacy) to it. After the death of Mahavira, during the reign of King Chandragupta Maurya, a severe famine led to a great exodus of Jain monks from the Ganga valley to the Deccan, where they established important centers of their faith. This migration led to a great schism in Jainism. Bhadrabahu, who led the emigrants, insisted on the retention of the rule of nudity which Mahavira had established. Sthulabhadra, the leader of the monks who remained in the north, allowed his followers to wear white garments, owing to the hardships and confusions of the famine. Hence arose the two sects of the Jains, the Digambaras (sky-clad, i.e., naked) and the Svetambaras (white-clad).

Teachings of Mahavira

Rejected the authority of the Vedas and do not attach any importance to the performance of sacrifices. He believed that every object, even the smallest particle, possesses a soul and is endowed with consciousness. That is why they observe strict non-violence. The Jains reject the concept of a Universal Soul or a Supreme Power as the creator or Sustainer of the universe. Jainism does not deny the existence of gods but refuses to give gods any important part in die universe scheme. Gods are placed lower than the Jina. Attainment of salvation (moksha) by believing in penance and dying of starvation (Main difference between Jainism and Buddhism). Universal brotherhood (non-belief in caste system).

Tirthankar's Symbols

Mental Attitude (Leshya)

In the Jainism, there is a great deal of importance given to the leshya. A leshya refers to the state of mind, mental attitude. Our activities reflect our attitude. The following illustration shows how our activities vary with the states of our attitude.

Once there were six friends, who were going on a trip. Along the way, they got lost in a forest. After a while they were hungry and thirsty. They searched for the food for sometime, and finally found a fruit tree.

As they ran to the tree, the first man said, "Let�s cut the tree down and get the fruit." The second one said, "Don�t cut the whole tree down, cut off a big branch instead." The third friend said, "Why do we need a big branch? A small branch has enough fruit." The fourth one said, "We do not need to cut the branches, let us just climb up and get the bunches of the fruit." The fifth man said, "Why pick those many fruit and waste them, instead just pick the fruit that we need to eat." The sixth friend said quietly, "There are plenty of good fruit on the ground, so let�s just eat them first."

You can see that the states of minds of these six friends caused a range of thoughts that begin with the destruction of the entire tree and ended with the picking up of the fruits on the ground. The six friends� minds represent six types of leshyas.

Description

In the Jainism, there is a great deal of importance given to the leshya. A leshya refers to the state of mind, mental attitude. Our activities reflect our attitude. The following illustration shows how our activities vary with the states of our attitude.

Once there were six friends, who were going on a trip. Along the way, they got lost in a forest. After a while they were hungry and thirsty. They searched for the food for sometime, and finally found a fruit tree.

As they ran to the tree, the first man said, "Let’s cut the tree down and get the fruit." The second one said, "Don’t cut the whole tree down, cut off a big branch instead." The third friend said, "Why do we need a big branch? A small branch has enough fruit." The fourth one said, "We do not need to cut the branches, let us just climb up and get the bunches of the fruit." The fifth man said, "Why pick those many fruit and waste them, instead just pick the fruit that we need to eat." The sixth friend said quietly, "There are plenty of good fruit on the ground, so let’s just eat them first."

You can see that the states of minds of these six friends caused a range of thoughts that begin with the destruction of the entire tree and ended with the picking up of the fruits on the ground. The six friends’ minds represent six types of leshyas.

The first friend’s state of mind represents krishna (black) leshya.

The second friend’s state of mind represents neel (blue) leshya.

The third friend’s state of mind represents kapot (brown) leshya.

The fourth friend’s state of mind represents tejo (red) leshya.

The fifth friend’s state of mind represents padma (yellow) leshya.

The sixth friend’s state of mind represents shukla (white) leshya.

The first leshya is the worst and the sixth leshya is the best. The first three leshyas lead the soul to ruin, and the last three lead the soul to the spiritual prosperity. We know that our minds run into different states all the times for the better or for the worst. Therefore, we should strive for the white leshya, and not the red leshya. The story of King Prasenjit, who lived during Lord Mahavira’s time, illustrates how fast the surrounding can effect our mind and in turn our leshyas as well as our spiritual progress.

When we go to temple, we wear simple or special clothes just for the temple. We do not wear silk or leather articles. We take a bath before going to temple, and if not, then at least be in a clean condition. As we get close to the temple, and if we could see the idols of Jinas from outside, then say "Namo Jinanam" while placing folded hands over slightly bent forehead which means "I salute Jina". Before entering the temple, we take off shoes. After this, we do the ten different things in a given sequence and each of these ten things has three different ways of doing them. Therefore, some people call them "Dashtrik". These ten things are:

1. Nissihi (renunciation)
2. Pradakshina (circumambulation - going around the Jina�s idol)
3. Pranam (salutation)
4. Puja (worship)
5. Avasthachintan (contemplation upon the various states of the Lord)
6. Dishatyag (do not look here and there, but look only at the Jina�s idol)
7. Pramarjan (cleaning the ground before sitting down)
8. Alamban (support)
9. Mudras (postures for meditation)
10. Pranidhan (be absorbed)

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1. Nissihi (Renunciation): Nissihi means renunciation (give up). It is said three times in the temple. The first "Nissihi" is said while entering the temple to discard all the thoughts relating to worldly affairs (Samsar). The second "Nissihi" is said while entering the actual area of the Jina idol (gabharo) to discard thinking of such things as the cleaning of the temple and its management. The third "Nissihi" is said right after finishing the worship with physical substances (dravyapuja) and at the beginning of psychic worshipping (Chaityavandan).
2. Pradakshina (Circumambulation): We keep the holy substances always on our right side. Therefore, we circumambulate (go around) Jina idols three times keeping them on our right side, that is from our left to the right. While going around, we remind ourselves that Arihants are precious, that they are our mentor, and that one day we will be like them. This contemplation of the Arihants would help us overcome attachment and hatred. Three circumambulations should also remind us that there are three remedies to overcome attachment and hatred; they are right jnan (gnan), right darshan, and right charitra. Therefore, we should also contemplate how to acquire them. Some feel as if they are going around Samavasaran itself.
3. Pranam (Salutation): We salute the idols of Arihants three times. 1) The first salutation is offered at the time of first seeing the idols of Arihants (usually at the time of entering temple) with placing the folded hands over slightly bent forehead and saying Namo Jinanam. 2) The second salutation is done with folded hands and bowed body as we enter the gabharo. 3) The third salutation is done while performing the glorifying prayers (Chaityavandan - psychic worshipping) while touching the ground with five limbs (2 knees. 2 hands and the forehead) bent down. This is called Panchangapranipat.
4. Puja (worship): There are three kinds of worships offered: 1) The first worship is called Angapuja. This is done by touching the different parts of an idol of Arihant with water or milk, sandal wood paste and saffron, and a flower. 2) The second worship is called Agrapuja, which is done by placing incense, lamp, rice, fruit and sweets in front of idols. First and second worships together make the worship by eight kinds, Ashtprakari puja. These two are called physical worship. 3) The third worship is called Psychic (Bhava-puja) which is done by chanting glorifying prayers (Chaityavandan).
5. Avasthachintan (Contemplating on the different states of Arihants): After completing the physical worship, one must carry out this contemplation. The male person should stand on the right side of idol of Arihant (that is the left side if facing the idol) while the woman should stand on left side of it (that is the right side if facing the idol). Standing this way, we should contemplate on the three different states which Arihants went through. They are 1) Pindastha avastha, 2) Padastha avastha, and 3) Aroopastha avastha.In Pindastha avastha we contemplate on his a) Janmavastha, b) Rajyavastha, and c) Shramanavastha.

PRAYER

Since Jainism firmly believes in the doctrine of karma and puts sole reliance on the development of the spiritual force by one's own personal efforts, and further exhorts its followers to develop Asarana-bhavana (none other can refuge or save us), the question that naturally arises is, what is the place of prayers in Jainism? Since the Jains do not believe in God or in the existence of any outside Divinity controlling our fate, any idea of prayer would be irrelevant to them for two main reasons.

1) The soul which has been emancipated and became Siddha has no desires or motivations left. Its character is purely that of a knower and a seer. If, prayers could please Siddha then some prayers could also displease Siddha. In the same sense if Siddha could bestow favours or frowns then attributing such human frailties to a Siddha (liberated soul) is to deny soul's liberation. Same way even though Arihants are living superiors souls they are also unaffected by what is happening in this universe and do not get affected by what we do or do not.

2) Once we accept the doctrine of karma, all results must be sought in that doctrine and therefore unless the prayers are adjusted in the karma doctrine, they remain totally non-productive.

In Tattvarthsutra Acharya Uma Swami says,

We pray to those

who have led the path to salvation,

who have destroyed the mountains of karma, and

who know the reality of the universe.

We pray to them to acquire their attributes.

So, it would be totally wrong to say that prayers have no place in Jain philosophy. Jains do not consider prayers as a means of seeking favours from Siddha or even Arihants. True Jain prayers are nothing but the appreciation and adoration of the virtues possessed by the liberated or Arihants and the expression of ardent desire to achieve these virtues in one's own actual life. It is for this reason that Jain scriptures have actually enumerated the virtues of different categories of souls such as Arihanta, Siddha, Acarya, Upadhyaya and Sadhu.

It is basic to the Jain belief that the Tirthankars (prophets) and their teachings are only to point out to us the way to achieve liberation. But how to acquire liberation and how to put these teachings into the practice, is entirely left to us. We achieve only to the extent to which we exert. However, the path shown by those who have achieved liberation must be studied with utmost respect and sincerity, because it is the proven path, which they have actually taken during their lives and have obtained the results. We feel very thankful to these great souls for providing us such useful guidance. Therefore, in prayer we express our gratitude, admire and enumerate their virtues and wish that such virtues might also develop in our life. Such prayers constantly remind us what made them great and in turn help us to develop such virtues in us. In Jain philosophy, this is the process of prayers.

It is interesting to note that the most outstanding Jain prayer, known as Navakara Mantra, is not referred to any individual personal or sect and asks for nothing in return. It does nothing more than offering sincere veneration to those souls, which are already liberated or are on the path of liberation.

Namo Arihantanam -- I bow down to all Arihantas.

Namo Siddhanam -- I bow down to all Siddhas.

Namo Ayariyanam -- I bow down to all Acharyas.

Namo Uvajjhayanam -- I bow down to Upadhyayas.

Namo Loe Savvasahunam -- I bow down to all the Sadhus and Sadhvis.

Arihants are those blessed souls who have suc

Jainism Fundamentals

Jain philosophy mostly described in terms of Tattvas or fundamentals. Tattvas 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, propagating religion, etc. When punya matures, it brings forth worldly comfort and happiness. Digambar consider "Punya" as part of Asrava.

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. Digambar consider "Pap" as part of Asrava.

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 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 doo