1.NAV TATTVAS

NAV TATTVAS

What are the different Jain Fundaments?

Jain philosophy can be described in various ways, but the most
acceptable tradition is to describe it in terms of the Nav Tattvas or
nine fundamentals. They are:

1) Jiva (soul)
2) Ajiva (non-living matter)
3) Punya (results of good deeds)
4) Pap (results of  bad deeds)
5) Asrava (influx of karmas)
6) Samvar (stoppage of karmas)
7) Bandh (bondage of karmas)
8) Nirjara (eradication of karmas)
9) Moksha (liberation)

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, lots of dust had entered the
house.  After closing the doors and the windows, they started clearing
the dust that had come in to make the house clean.


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 enjoyment resulting from the nice cool
breeze.
4) Pap is represented by 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 accumulated karmic particles from the soul.
9) Moksha is represented by the cleaned house, which is similar to the
shedding off all karmic particles from the soul.


1)   Jiva: All living beings are called Jivas. jivas have a
consciousness known as the soul, which is also called the atma (soul -
chetan).  The soul and body are two different entities. The soul cannot
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: Anything that does not have an 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: By undertaking wholesome activities, we acquire punya or
good karmas. Some such activities are providing food or other items to
the needy people, doing charity work, propagating religion, etc. When
punya matures, it brings forth comfort and happiness.

4)   Pap: By undertaking bad activities, we incur pap or bad karmas.
Some 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 suffering,
misery, and unhappiness.

5)   Asrava: The influx of karman particles to the soul is known as
asrava. It is caused by wrong belief, vowlessness (observing no vows),
passions, negligence, and psychophysical activities. Such and influx of
karmas is facilitated by mental, verbal, or physical activities.

6)   Samvar: 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), and  contemplating on the
twelve bhavanas (mental reflections), and parishaha (suffering).

7)   Bandh: This refers to the actual binding of karman particles to the
soul. Bandh occurs when we react any situation with a sense of
attachment or aversion.

8)  Nirjara: The process through which we shed karmas is called nirjara.
Karmas can be shed either by passivity or active efforts. When we
passively wait for karmas to mature and to give their results in due
time, it is called Akam Nirjara.  On the other side, if we put active
efforts for karmas to mature earlier than supposed to be, it is called
Sakam Nirjara. Sakam Nirjara can be achieved by performing penance,
regretting, asking for forgiveness for the discomfort we might have
caused to someone, or meditation, etc.

9)   Moksha: If we rid ourselves of all karmas, we will attain moksha or
liberation.

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2.JIVA TATTVA

JIVA TATTVA

This chapter answers the following questions:
What is ahimsa?
Why do we observe ahimsa?
What is jiva?
What are different types of jiva?
What is worldly jiva?
What is liberated jiva?
What is pratyek vanaspatik�ya jiva?
What is anantk�ya vanaspatik�ya jiva?
Why is the human life important?
Where do jiva live?
What is paryapti?
What is pran?
Why should we know about pran?
How do we do himsa?


In Jainism, Jiva and soul are more or less described synonymously. When
the spiritual or psychic status of the Jiva is described it is referred
to as the soul, and when the physical structure about the soul is
described it is called Jiva.

The jiva is that which grows, decays, fluctuates, varies, eats, sleeps,
awakes, acts, fears, rests, has knowledge and perception, attempts to
self defend, and reproduces. These and more qualities of the jiva are
obvious through a physical body when the soul is present in it but when
the soul leaves these qualities cease. These qualities are external
features and consciousness (chetan) is the basic inner feature of the
soul. This also makes it clear for us that the body and the soul are
separate entities.

Since the soul has a flexible size, pervades the entire body that it
occupies. For example, the same soul can occupy the body of an ant or
an elephant. Such bodies stay alive as long as there is a soul within.
A live body, or rather, a body with a soul is described  here as a
Jiva.

Jivas are categorized in two groups.
1. Liberated Jiva or Siddha.
2. Non-liberated Jiva or Sansari Jiva.

Liberated souls have no karmas and therefore, they are no longer in the
cycle of birth and death. They do not live among us, but reside at the
uppermost part of this universe called Siddhashila. They are formless
and shapeless, have perfect knowledge and perception, and have infinite
vigor and bliss. All siddhas are equal and there is no difference in
their status.
On the other side, non-liberated (worldly) jivas have karmas, and are
continually going through the cycle of birth and death. They experience
happiness and pain and have passions, which in turn cause the soul to
wandering more. Except for the jiva of  Arihants, non-liberated jivas
have limited knowledge and perception.

Jivas are found on earth, as well as in the water, air, and sky, and are
scattered all over the universe. Human beings, celestial beings,
infernal beings, animals, fish, birds, bugs, insects, plants, etc. are
the most common forms of Jiva with which we can easily relate. However,
Jain scriptures state that there are 8.4 million species of Jiva in
all.  They are known by the senses they possess. There are five senses
in all, namely those of touch, taste, smell, sight and hearing.
Different types of Jivas possess one or more of these senses.  Based
upon the number of senses and mobility, Jivas are classified into two
categories.

Based on mobility, all Jivas are divided into two broad categories:
A) non-mobile or Sth�var Jiva - those that can not move and have only
one sense.
B) Mobile or Trasa jiva - those that can move and have two to five
senses.

A) Non-Mobile (Sthavar jiva, single sense being, or ekendriya jiva):
Jivas having only one sense, the sense of touch are called Ekendriya.
Ekendriya Jivas are further divided into the following five
sub-categories.

(1) Prithwik�ya or earth bodied:
Seemingly inanimate forms of earth are actually living beings, e.g.
clay, sand, metal, and coral, etc. They have earthly bodies, hence the
name Prithwikaya which is derived from the Sanskrit term for earth,
Prathwi.

(2) Apk�ya or water bodied:
Seemingly inanimate forms of different types of water are living beings,
e.g. dew, fog, iceberg, and rain, etc. They have water bodies, hence
the name Apk�ya which is derived from the Sanskrit term for water, Ap.

(3) Teuk�ya or fire bodied:
Seemingly inanimate forms of different types of fires are living beings,
e.g.  flames, blaze, lightening, forest fire, and hot ash, etc. They
have fire bodies, hence the name Apakaya which is derived from the
Sanskrit term fire, Tejas.

(4) V�yuk�ya or air bodied:
Seemingly inanimate forms of air are actually living beings e.g. wind,
whirlwinds, and cyclones, etc. They have gaseous bodies, hence the name
Vayukay which is derived from the Sanskrit term for gas, V�yu.

(5) Vanaspatik�ya or plant bodied:
It is well known that plants grow, reproduce, etc., and they are
accepted as living beings. Trees, plants, branches, flowers, leaves,
and seeds, etc. are some examples of plant life. The Sanskrit term for
plant is Vanaspati and therefore such Jivas are called Vanaspatik�ya
Jiva.

A plant life can have one or more souls in a single body and, depending
upon this, plant life is further divided into the following two
sub-categories:

A. Pratyek Vanaspatik�ya:
Pratyek means one. Such plant life has one soul in one body. Therefore,
they are called pratyek vanaspatik�ya. Trees, plants, bushes, stem,
branches, leaves, and seeds, etc. are all examples of pratyek
vanaspatik�ya jiva.

B. S�dh�ran Vanaspatik�ya:
S�dh�ran means common. In such plant life many souls occupy the same
body making this type of plant life multi-organic.  Therefore, such
plant life is called s�dh�ran vanaspatik�ya. Such plant lives have an
infinite number of souls in one body are called "Anantk�ya". Roots such
as potatoes, carrots, onions, garlic, beats, etc. belong to this
category.

B) Mobile (Tras jiva, multi sensed being, bahu indriya jiva):
These two, three, four or five sensed beings are divided into the
following categories:

(1) Two sensed beings (Beindriya Jiva):
Two sensed beings have the senses of touch, and taste. e.g. shells,
worms, insects, microbes in stale food, termites, etc.

(2)  Three sensed beings (Treindriya Jiva):
Three sensed beings have the senses of  touch, taste, and smell, e.g.
bugs, lice, white ants, moths and insects in wheat and other grains,
centipedes, etc.

(3) Four sensed beings (Chaurindriya Jiva):
Four sensed beings have the senses of touch, taste, smell and sight,
e.g. scorpions, crickets, spiders, beetles, locusts, flies, etc.

(4) Five sensed  beings (Panchendriya Jiva):
Five sensed beings have all the five senses of touch, taste, smell,
sight and hearing e.g. human beings, cow, lions, fish, birds, etc.

The following are four sub-categories of the Panchendriya Jivas.
a) Infernal (N�raki) - Jivas living in hell,
b) Tiryancha - Non-human beings  i.e. elephants, lions, birds, fish,
etc.
c) Celestial (Dev) - heavenly beings,
d) Manushya - Human beings.

Among the five sensed beings some have minds, while others do not. Those
having a mind are called  Sangni Panchendriya and those without a mind
are called Asangni Panchendriya.

Among all of these Jivas the most happiness is found in the celestial
being, while the most suffering is found in the infernal beings.
Neither celestial nor infernal beings can perform any austerities and
cannot attain salvation during this life. Animals possess limited
restraint only and therefore, they also cannot attain salvation
directly. The human state of existence is the most preferable because
during this life one can use logic to the fullest extent, can perform
austerities, can live with restraint, and thus only through this human
phase can a jiva attain salvation or Moksha.

All jivas have special attributes related to the body such as pary�pti
(power), pran (vitality).  The inert or ajiva substance does not
possess any such qualities. The following is the discussion relating to
paryapti and pran.

Paryapti:
Paryapti means a special power through which the jiva takes in matter
(Pudgals) like food and converts it into separate kinds of energy.
There are six kinds of Paryaptis:
(1) Ahar (food)             (2) Sharir (body)
(3) Indriya (senses)        (4) Shwasoshwas (respiration)
(5) Bhasha (speech)      (6) Man (mind)

When the life of a jiva is over, the soul along with tejas and karman
bodies leaves the current body and acquires a new body. As soon as a
jiva is born, the first thing it does is consume food. The jiva, with
the help of Tejas body, digests food. After this, the jiva gradually
attains the power of the body and the power of the senses.  The
activities of consuming food, developing the body, and forming and
strengthening the sense-organs go on continuously.  The body is formed
in a duration called the Antarmuhurt (within 48 minutes). Next, the
jiva receives the matter of respiration which allows it to acquire the
power of respiration and eventually the power of mind.

The Ekendriya, one sensed jivas have (1) Ahar, (2) Sharir, (3) Indriya,
and  (4) Shwasoshwas Paryaptis. Beindriya, Treindriya, Chaurindriya
and Asamjni Panchendriya jivas also possess (5) Bhashas paryapti in
addition to the above four. Samjni Panchendriya jivas also possess (6)
Man paryapti in addition to above five. Depending upon the development
of paryaptis the jivas are also classified as (1) Paryapta Jiva, (2)
Aparyapta Jiva. Paryapta Jiva means that their corresponding paryaptis
have developed to full capacity. While, Aparyapta Jiva means thst their
paryaptis are not developed to the full capacity.

Pran (Vitality):
Depending upon the development of the Jiva, there are up to ten kinds of
prans or vitalities present in each jiva. These vitalities are:


1) Sparsh-Indriya (Touch): The ability to feel the sensation of touch.
2) Ras-Indriya (Taste): the ability to taste
3) Ghran-lndriya (Smell): the ability to smell
4) Chakshu-lndriya (Vision): the ability to see
5) Shravan-Indriya (Hearing): the ability to hear
6) Mano-bal (Mind): the ability to think
7) Vachan-bal (Speech): the ability to speak
8) Kaya-bal (Body): the ability to move the body
9) Shwasoshwas (Respiration): the ability to inhale and exhale
1O) Ayushya (Longivity): the ability to live

The Ekendriya jivas possess only four prans:
(1) Touch  (2) Respiration
(3) Body          (4 ) Longevity

The Beindriya jivas possess six prans. They possess the taste and speech
vitalities in addition to the above four prans.

The Treindriya jivas possess seven prans. They possess the smell
vitality in addition to the above six prans.

The Chaurindriya jivas possess eight prans. They possess the vision
vitality in addition to the above seven prans.

The Panchendriya jivas are divided into two groups: (1) Asamjni
(non-sentient) jivas, those whose minds are not developed and (2)
Samjni (Sentient) jivas, those whose minds are developed.

The Asamjni (non-sentient) Panchendriya jivas possess nine prans. They
possess the hearing vitality in addition to the above eight prans.

The Samjni Panchendriya jivas possess ten pranas. They possess mind
vitality in addition to the above nine prans.

The reason we need to know these prans, because any injury no matter how
little it may be to anyone of these prans is considered himsa
(violence). When himsa occurs by us, our soul accumulates karmas. But,
one of our aims is to stop a new karmas coming in so that liberation of
the soul can happen faster. Therefore, to accomplish our aim we have to
observe Ahimsa (nonviolence) related to all of these ten prans and of
all categories of Jivas. The first vow of the householders, monks and
nuns is related to protect these ten prans. Now you may understand why
we say "Ahimsa Parmo Dharma", because by observing Ahimsa we are
protecting the vitalities of the soul.

The summary of number of Pary�ptis and Prans in various Jivas.
Abilities              Paryaptis      Prans
Ekendriya - those having one sense       4           4
Dwindriya - those having two senses           5             6
Teindriya - those having three senses         5             7
Chaurindriya - those having four senses      5             8
Asanjni Panchendriya- those having five
senses without a mind   5             9
Sanjni Panchendriya- those having five
senses with a mind   6             10

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3.GATI (State of Existence of life)

GATI (State of Existence of life)

What are different kinds of existence of life?
Why is someone born in different kind existence of life?
Can we predetermine our next existence?
Why should one be born as human?

If we look around us, we see not only men and women, boys and girls, but
also cats, dogs, birds, bugs and plants, etc. It can be seen that there
are various forms of living beings in this universe. Nothing is
permanent because every minute someone dies and someone is born. This
makes us wonder what happens to those who die and who decides what one
should be born as. Jainism explains that,  as a result, of karmas
associated with their souls, living beings have been going through the
cycle of birth and death since times immemorial.  Unless the soul gets
rid of its karmas, it will never be free. When a living being dies it
can be reborn into one of four destinies. These four destinies or Gatis
are as follows:
(1) Human beings.
(2) Heavenly beings.
(3) Tiryancha beings.
(4) Infernal beings.

Present science is inconclusive about the life after death or so called
rebirth. But Jinas, however, have explained that there is life after
death and it is you and no one else who decides what will happen to you
after your death. No God or super power decides your future. Your past
and current deeds trigger the accumulation of the karmas, which in
turn, govern what you will be reborn as. Let us learn about these
destinies.

(1)  Human Beings:
As human beings we have been endowed with the ability to think and we
can differentiate right from wrong. We can decide what is good for us
and what is not. We also have the capacity to control our mind and
activities. We can learn about the wholesome religious principles of
Jainism and put them into practice by adopting appropriate vows and
restraints. We can also renounce worldly life for the monkshood which
can lead to liberation or salvation from the worldly life (Samsar).

(2)  Heavenly Beings:
As a heavenly being one has, of course, superior physical capabilities,
various supernatural powers, and access to all luxuries. Heavenly life
is transient and when it comes to an end, heavenly beings feel very
unhappy. They cannot adopt restraints or renounce their lives to become
monks or nuns. Therefore, certainly their is no salvation in heavenly
life and such beings will have to be reborn as human beings in order to
attain liberation.

(3)  Tiryanch Beings:
As a tiryancha (being born as an animal like lion, elephant, bird,
plant, etc.) one is considered to be a lower form of life. Animals and
birds may be able to think, but not nearly as well as humans, and they
do not have the ability to differentiate right from wrong. There is a
great degree of suffering and dependency in their lives. Only animals
and birds having minds may be able to observe a lower levels of
restraint, while the rest of the tiryancha passively undergo the
suffering destined for them. A life of this type is not analogous to a
life aimed at attaining salvation.

(4)  Infernal Beings:
As an infernal being (living in hell), one has to continuously suffer.
Most of the time infernal beings fight among themselves, and cause more
suffering to one another. Such a life is, therefore, absolutely
unsuitable for spiritual pursuit.

Thus, it is clear that out of these four Gatis or destinies only human
life is suitable for spiritual pursuit and freedom from the cycle of
birth and death. Let us now consider what leads to birth in the
different destinies.

Those who enjoy excessive violence, lying, stealing, and sensuous
pleasure or are too possessive, angry, egoistic, greedy, deceptive, or
intensely attached to worldly life are likely to be re-born as infernal
beings in hell.

Those who are simple and disciplined, observe vows and restraints,
behave well, have good character, have faith in true teachers, attempt
to gain true knowledge, and follow a good moral life are generally
re-born as heavenly beings.

Those who are selfish, cause trouble, or wish evil onto others are
likely to be
re-born as Tiryancha.

Those who are simple, straightforward, and admirers of the truth, have
only a slight attachment, have a controlled  level of anger, greed, or
deceptiveness, and try to follow  religious teachers are generally
re-born as humans.

Conclusively, we are the masters of our own destiny of existence of life
and we should not blame anyone or anything else for our destiny. Let us
be inspired to lead a spiritual life without delay, so that we may be
reborn as human beings and may continue to tread on the path of
liberation.

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4.AJIVA

AJIVA

Anything that does not have life or a conscious is Ajiv.  Ajiva
literally means without a soul and therefore, they cannot accumulate
any karmas.  They have no birth, death, pleasure, or pain; they are
achetan (inert). Examples of Ajivas are: a box, car, fan, television,
photo frame, iron, watch, etc.

The Jain Philosophy has divided Ajivas into the following five
categories:
(1)  Dharmastikay (Medium of Motion).
(2)  Adharmastikay (Medium of Rest).
(3)  Akashastikay (Space).
(4)  Pudgalastikay ( Matter).
(5)  Kal (Time).

(1) DHARMASTIKAY
Dharmastikay is formed from two words: Dharma + Astikay. The term Dharma
here does not refer to religion, but instead it denotes the medium of
motion. Astikay itself is formed of two words: Asti + Kay. Asti means
pradesh (space, body or mode) and Kay means samuh (collection). So,
Astikay means Pradesh samuh or a collection of spaces or regions.

Dharmastikay denotes the medium of motion for things in the universe.
In the absence of this medium, Jivas and other things would be unable
to move.  This medium prevails in lok, but is absent in alok.

(2) ADHARMASTIKAY
This term is also formed of two terms: Adharma + Astikay. Here again,
Adharma does not refer to a lack of religion, but rather it means the
medium of rest. In the absence of  this medium, jivas and other things
would continuously move.  This medium also prevails in lok, but is
absent in alok.

(3) �K�SHTIKAY
�k�shtikay is formed of two words: �k�sh and Astikay. Akash means space
and  so all the space in the universe is called �k�sh.  In Jainism,
Akash is divided into two parts: Lokakash (Lok) and Alokakash (Alok).
Jiva, Pudgal, Dharm�stik�y, and Adharm�stik�y exist only in Lok�k�sh.
Alokakash is an empty space and does not contain any Jiva, Pudgal,
Dharm�stik�y, and Adharm�stik�y.

(4) PUDGALASTIKAY
The word Pudgal is made up of two terms: Pud means supplement (addition)
and Gal means disintegration (division). In other words, what
continuously changes by supplementation and/or division is called
Pudgal or matter. All matter in the universe are called Pudgals.
Pudgal has form or shape. Pudgal can be experienced by touching,
tasting, smelling, or seeing. Like Jiva, Pudgal is also mobile. The
karman particles that attach to our souls are also Pudgal. Pudgal can
only be divided and subdivided to a certain extent that it is not
possible to further subdivide it. This indivisible part of Pudgal,
which is separated from the main pudgal, is called Param�nu. A param�nu
is much more minute than even an atom. When a Param�nu is attached to
the main pudgal, it is called a Pradesh.  These sub-atomic Param�nus
are too minute to be detected by normal vision, but they can be
combined. Thus when a param�nu is combined with one or more other

param�nus, they are called a skandha which are more or less like a
molecules. Part of skandha is called desh. Such sknadhas may be large
or small. Small skandhas may be invisible to the eye, but they can be
seen when the combinations are larger.

5) KAL
K�l means time, which brings forth changes. A child becomes a young
person, a young person becomes an old person, and the old person dies.
In other words, something which is new becomes old, worn, and torn with
time. All of these changes involve time. The past, present, and future
are the different modes of time and are measured in terms of years,
months, days, hours, minutes or seconds. For all practical purposes a
second happens to be the finest measurement of time. Jainism however,
recognizes a very small measurement of time known as samay  which is an
infinitely small part of a second.

The following are measurements of time as adopted by Jainism:
Indivisible time = 1 Samay
(finest units of measurement)
Countless Samayas = 1 �valik�
16777216  �valik�s = 1 Muhurt
30 Muhurtas  = 1 Day and night
15  Days and nights = 1 Paksha
2 Pakshas  = 1 Month
12 Months  = 1 Year
Countless years = 1 Palyopam
10 Crores of Crores of Palyopams = 1 S�garopam
10 Crores of Crores of S�garopams   = l Utsarpini or 1 Avasarpini.
1 Utsarpini + Avasarpini            = 1 K�lchakra (One time cycle).

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6.KALCHAKRA

KALCHAKRA

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 �r�s.  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 k�lchakra repeats again and
continues forever.

The six aras are:
(1) Sukham Sukham Kal (very good).
(2) Sukham Kal (good).
(3) Sukham Dukham Kal (good bad).
(4) Dukham Sukham Kal (bad good).
(5) Dukham Kal (bad).
(6) Dukham Dukham Kal (very bad).

1)  Sukham Sukham Kal:
This is a time of absolute happiness.  During this phase people are
very tall and live for a very long period of time.  Children are born
as 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).
The trees provide places to live, clothes, pots and pans, good food,
fruits and 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 people�s 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 kalpvrikshas 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 also 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 also known for his strength, and Brahmi who devised eighteen
different alphabets were Rushabhdeva�s 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 Mah�vir's nirv�n.

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 observe true
religion.  It is said that by the end of this ara, the Jain religion
will be lost.

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 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. There will be days of rain which will provide nourishment so
that seeds can once again grow.  Miseries will diminish and happiness
will increase until absolute happiness is once again reached.

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6.PUNYA AND PAP

PUNYA AND PAP

Why are some people in more favorable situations then others?. Why are
some rich, while others struggle? Why do some suffer more sickness than
others? Why is science unable to explain all of these questions? The
answer to such disparity lies in the understanding of punya and pap.
What are punya and pap? Punya is earned when our activities are good
while pap is earned when our activities are bad. When punya matures or
gives its result it brings happiness and comfort and when pap matures
or gives its result, it brings nothing but suffering.

Now, it is obvious that what we see in the world is nothing other than
the result of our past actions. Knowing this will remind us that our
activities should be wholesome if we want happiness and comfort in
life, otherwise we should be ready to accept unhappiness as well as
discomfort. When speaking about activities people mostly think of
physical activities, but we should not forget that what we express
verbally as well as what we think mentally, are also considered
activities. For this reason, not only should our physical activities
should be wholesome, but our speech and thoughts should also be pure.
We should remember, that not only do we accumulate punya and pap from
our actions , but also from asking someone else to do something for us
or from encouraging  someone else to do something.

Lord Mahavira�s message is "Live and let live". Everybody desires to
live and enjoy the comforts of life. Therefore, we should not come in
the way of anyone seeking the same. If we can properly understand the
implications of this message, it will go long way in molding our
attitude. Around us we see and hear that many people hunt or fish; they
eat meat, chicken, fish, eggs, etc. Some people argue that while eating
meat we ourselves are not killing, so it should not affect us. However,
they do not realize that by eating meat, even though they are not
directly killing animals, birds, fish, etc., they are instrumental in
killing. The more they eat the more killing there will be. Just like
us, those animals also want to live.  We should remember that not only
do our actions  bring karmas, but even our actions which are indirectly
or directly the cause of other�s actions also bring karmas to us.

People also use harsh words against each other and plan destruction.
Unfortunately, because some karmas do not produce their  results
immediately, people do not care what may happen in the future, but
these actions also produce karmas.

We also hear about riots in which people plunder, hit, and/or kill
others and set fire to shops,  homes, and other buildings. By doing so,
they put a lot of people through unnecessary suffering. These people
undertaking such heinous activities may think that they are getting
even. However, they fail to realize that by causing suffering to others
they themselves will have to suffer the consequences of their evil acts
at some point, if not in this life, then in coming lives.

Consequently, our objective should not involve disturbing the comforts
of other beings, hurting them in any way, and killing or being in any
way instrumental in taking their lives. By providing comfort and
security to others we can gain good karmas also known as Punya. Punya
brings forth happiness in this or coming lives. On the other hand, if
we cause suffering or unhappiness to others then, we have committed a
sin and we acquire bad karmas, also known as P�p. Such P�p brings forth
unhappiness in this  or in future lives.

Jain scripture describes that even though punya or pap, on surface, may
look as if their only effect is to cause comfort or discomfort, there
is more to it.
Punya is sub-divided into two categories:
1)   Punyanubandhu punya
2)  Papanubandhu Punya

Pap is sub-divided into two categories:
1) Papanubandhu pap
2) Punyanubandhu pap

1) Punyanubandhu punya - punya which we accumulate now will bring us
comforts and  leads to a life where we will accumulate punya again.
2) Papanubandhu punya - punya which we accumulate now, also will bring
us comforts, and leads to a life where we will accumulate pap instead
of punya.
3) Papanubandhu pap - pap which we accumulate now will bring us
discomfort, and leads to a life where we will accumulate pap again.
4) Punyanubandhu pap - pap which we accumulate now will bring us
discomforts but leads to a life where we will accumulate punya instead
of pap.

Punyanubandhu punya:
A long time ago, a poor widow had a young son. She had to work hard to
maintain herself and her son. Once there was a day of great festival
and neighboring families prepared a tasteful pudding of milk and rice
called kheer in order to celebrate. The neighborhood kids were enjoying
the kheer and on seeing this poor boy went to his mother and asked her
to make kheer for him too. He did not realize that his mother did not
have enough money to buy the milk, rice, and sugar needed for making
kheer. The mother tried to explain the situation but the boy started
crying for kheer.

The mother could not tolerate his crying, so she said, "Don't cry, my
boy, I will cook kheer for you." She went to the neighbors and borrowed
some milk, sugar and rice and made kheer. She served him in a earthen
plate and told him to wait until it cooled. She then left to get water
from the well.

While the kheer was cooling, a monk came to the boy�s home to ask for
alms (to get a food). The boy felt very happy and invited monk to come
in. He served all his kheer to the monk and felt very happy to offer
food to the monk. After the monk left, he ate whatever kheer was stuck
to the plate and the pot. His thoughts did not change. He had offered
the kheer to the monk willingly, thereby, he earned tremendous
wholesome karma or punya. As a result of this action, in his next life,
he was known as Shalibhadra born into a very wealthy family with all
luxuries. During this life he realized what life is all about. He
renounced the luxuries of life and uplifted his soul by becoming a monk
of Lord Mah�vira.

Papanubandhu Punya:
There lived a man who one day offered ladoos (sweet balls) to a monk who
came to his house for alms. Later, he sat down to eat the left over
ladoos and realized how sweet those ladoos were. He felt sorry for
giving away such ladoos. He left to track down a monk to ask back those
ladoos. Harboring such thoughts, he sought out to find the monk in
order to get the ladoos back. By the time he found the monk the ladoos
had already been eaten. He kept regretting offering the ladoos to the
monk.

As a result of giving alms to the monk, he was reborn as a rich man in
his next life, but because he had regrets about his offerings he became
miser in this life. He could not use his wealth and lived unhappy. In
fact, he risked his life in order to collect more money. For this
reasons, he died and went to hell.

It should be realized that even though both the boy and the man should
have been happier because of their offering, the second one was not.
These stories remind us of a very important fact: anytime we offer
something not only should we offer it happily, but we should never have
regrets about offering it. Otherwise the offering turns sour. In
retrospect, punya accumulated in the first example are called
Punyanubandhu punya and those accumulated in the second example are
called Papanubandhu punya.

Papanubandhu pap:
There lived a butcher in Magadh city. He enjoyed his job. One day, King
Shrenik decided that there would be no more killing in the city. All
killing in the city halted except for this butcher�s killing. As to
when he was asked why he did not observe King Shrenik�s command, he
said he loved killing and could not stop. King Shrenik decided to put
him in an almost dry well so that there would be nothing to kill. To
everyone�s surprise, the killing did not stop there either. The butcher
made animals with wet clay and then pretended to kill them. Since he
was enjoying killing so much, he accumulated pap (bad karmas) which
gave rise to a situation where he could do nothing other than continue
killing.

Punyanubandhu pap:
There was a robber named Rohini during Lord Mahavira�s time. At his
father�s death, Rohini promised that he would not go and to listen to
Lord Mahavira at any time. He kept on robbing and he avoided Lord
Mahavira to keep his promise. He would help the poor from what he
collected from robbery. But one day, things were not favorable for him
and when he was on his way to commit a robbery, he learned that Lord
Mahavira was giving a sermon on his path. He thought about changing his
route. But he realized that it would take longer putting him at risk of
being caught. He was puzzled because if he went on the first path he
would be unable to keep the promise he gave to his father and if he
went on the second path he might get caught. After some thought, he
decided to go on the path where Lord Mahavir was preaching, but he also
decided that he would cover his ears with his hands so that he would be
unable to hear. While he was passing the area where Lord Mahavir was
giving a sermon a thorn pocked into his leg. He decided that he would
rather bear the pain than let go with his hands. As he walked further
the pain became unbearable and he decided to pull the thorn quickly out
of his leg. He thought to himself, "How much can I hear in a few
seconds any way?" While pulling the thorn he heard the following words:
"Angels do not walk on the ground, do not cast a shadow, and do not
blink. Flowers they wear do not whither." He figured that these words
would not affect his profession.

Rohini continued on his pursuit of the robbery. Somehow, he got caught
but would not admit to committing any crime. Abhaykumar, the chief
minister of King Shrenik, decided to trick Rohini by getting him drunk
and creating an environment of being born in heaven. He put Rohini in a
bed in a highly decorated palace with lots of young girls acting as
angels. When he awoke, they asked him, "Beloved, what kind of good
karmas did you accumulate that entitled you to became our master?" For
a moment, Rohini was confused. He did not know what was going on or
whether he really was an angel.  Contemplating deeply, he suddenly
noticed that all the angels had a shadow, they all walked on the
ground, their eyes blinked, and their flowers were withering. He
realized what was truly going on and recognized that it was a trap. So
he went along with them. He said, "He was a very nice and righteous
person and had helped many people." Since Abhaykumar did not get the
confession he was looking for, he let Rohini go free. Rohini was amazed
at what a few words of Lord Mahavira had done for him. After some
thinking, he decided to go and listen to the words of Lord Mahavira.
After listening Lord Mahavira�s sermon, he renounced his life and began
on the path to spiritual uplift.

>From these last two examples, we would not expect either the butcher or
Rohini to become spiritually elevated. For the butcher the expected
outcome prevailed because all that was on his mind was killing. Rohini,
on the other hand, defied the expected outcome because he had more on
his mind than just robbing. Rohini did not have a callous heart for he
helped the poor and so, while he was accumulating pap from robbing he
also left a window open through which punya could enter. Ultimately,
the effect of the punya led Rohini in the right direction. There is a
lesson to be learned here: if we have to indulge in bad activities, for
whatever reasons, then we should not enjoy them. In fact, we should
regret committing such acts and try to do anything good if possible. We
must remember that pap will lead us to more pap, leaving us no chance
to improve and therefore, we should try, with our fullest efforts, to
avoid accumulation of papanubandhu pap. In the other scenario we have
at least some chances for improvement and therefore, if it is necessary
to accumulate pap, we should try to accumulate punyanubandhu pap.

We should now understand that if we want to have happiness and comforts,
then we should be careful what we do and how we do it.
The following is a list of some activities which can bring comfort to
others and can ultimately provide the same for us. They are:
1) offering food to the needy (Only vegetarian food).
2) offering clothes to the needy.
3) helping the sick.
4) helping others to acquire knowledge.
5) giving charity (Be sure that the money is used for a good cause).
6) helping parents, brothers, sisters, grandparents, and others in need.
7) helping animals or organizations that help animals.
8) studying religion and following its precepts in our daily lives.
9) worshipping Tirthankaras like Lord Mah�vira.

Here is a list of some of the activities which cause discomfort to
others and can ultimately cause discomfort to us. They are:
1) being cruel or violent towards others including of humans, animals,
birds,
bugs, and other living beings.
2) killing humans, animals, birds, bugs, etc.
3) showing disrespect to parents, teachers, and other respectable
persons.
4) speaking harsh words or planning violence.
5) not following religious principles in daily life.
6) being angry or greedy;
7) showing arrogance
8) being deceptive.

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7.THEORY OF KARMA

THEORY OF KARMA

Why do some students do well in school while others struggle?  Why do
some earn money easily while others are poor?  Why do some suffer while
others enjoy their lives?  Why do some live longer while others die at
a young age?

The answers to all of these questions is the effects of our karmas.

The theory of karma explains how, why, and what happens to us. It also
explains the role that karmas play in our lives, how we accumulate
karmas, and how we get rid of them.

Karmas are the derivatives of karman particles.  Karman particles are
non-living matter scattered all around us and all over the universe.
They are very fine particles that cannot be seen even with a
microscope.  A cluster of innumerable karman particles is called Karman
Vargana.   When you act with passions like attachment, anger, greed,
ego, or deceitfulness, Karman Varganas are attracted towards your soul.
Karman Varganas that are attached to your soul are called karmas.

THE PROCESS OF BONDAGE

The following paragraph has been revised from the original.*

Whenever we think, speak, or act, Karman Varganas around us are attracted
to our souls.  (This process is called Asrava in Sanskrit.)  The Varganas
become bonded to our soul depending on our passions: anger, ego, greed,
and deceit.  Once they are bonded, they are called Karma. (The bondage is
called Bandh in Sanskrit.)  The Karma can be furthur divided into two
concepts, Bhav Karma and Dravya Karma.  Bhav Karma is the non-physical
thinking or activity that attracts the Karman Varganas. Dravya Karma is
the physical Karman Varganas themselves that have attached to the soul.
There cannot be Dravya Karma without the Bhav Karma and both of these
concepts occur at the same time.  In a simplified sense, one can think of
the Bhav Karma as 'thoughts' because mental activity is at the base of
all activity of the soul.  However, the true understanding is that the
Bhav Karma is the non-physical part of the Karma.

There are three ways to perform activities; mentally, verbally, and
physically.  We can take each of these a step further in three more
ways.  We can perform the activities ourselves, ask someone else to
perform the activities for us, or encourage someone else to perform the
activities.  Thus, there are nine ways to perform any activity.  Out of
all of these activities, mental activities have the farthest reaching
effects on our souls.

At the time of bondage of karmas to the soul, four characteristics of
karmas are decided. They are:

1) Prakriti (nature).
2) Pradesh (quantity).
3) Sthiti (duration).
4) Anubhag (intensity).

The nature and quantity of karmas depend on the vigor of the activities,
while the duration and intensity of karmas depend upon the intensity of
the desires behind the activities.

I.  PRAKRITI (NATURE OF BONDAGE)
There are eight types of karmas.  Depending upon your activities, you
can accumulate one or more of these eight karmas:
1) Jnanavarniya - Knowledge-Obscuring Karma
2) Darshanavarniya - Perception-Obscuring Karma
3) Antar�ya - Obstructive Karma
4) Mohniya - Deluding Karma
5) Nam - Body-determining Karma
6) Gotra - Status-determining Karma
7) Vedniya - Feeling-Producing Karma
8) Ayushya - Age-Determining Karma

These karmas are grouped into two categories Ghati Karmas (destructive)
and Aghati Karmas (non-destructive).  Ghati Karmas destroy the true
nature of the soul.  Aghati Karmas do not destroy the nature of the
soul, but affect the body in which the soul resides. The first four
types of karmas are Ghati karmas, and last four are aghati karmas.

II.  PRADESH (QUANTITY OF BONDAGE)
If the physical vigor of our activities is slight, then we accumulate
fewer karman particles, but if the physical vigor is strong, then we
accumulate larger numbers of karman particles on our soul.

III. STHITI (DURATION OF BONDAGE)
The duration of the karmic particles to be bonded with the soul is
decided by the intensity of our desires at the time of the activity.
The milder the intensity, the shorter is the duration of the bondage of
the karmas. The stronger the intensity, the longer is the duration of
bondage.  The time karmas stay bonded to the soul range from a fraction
of a second to an innumerable numbers of years.

IV.  ANUBHAG (INTENSITY OF RESULTS)
The intensity of karmas depends upon how intense our passions are at the
time of our activities. The lesser the intensity of our passions, the
less severe is the result of the bondage; the greater the intensity,
the more severe the result of the bondage.

When karmas attach to the soul, there are four levels of bondage:
1.  Sprusta or Sithil (Loose): Karmas can be easily shed by regret.
2.  Baddha or Gadha (Tight): Karmas can be shed by offering an apology.
3.  Nidhatta (Tighter): Karmas can shed by very strong efforts, like
austerity.
4.  Nikachit (Tightest): Karmas can only be shed by bearing the results.

It should be realized that it is not always true that we have to wait in
order to bear the results of our karmas; we can change the course of
our karmas before they mature. It can be changed in duration and
intensity as well as in nature too. This is very important point
because it means, that not only we do have control over our karmas, but
that we can change our fate. For explanatory purpose let us understand
some terms.

1)  Abadhakal - the duration of bondage of karmas to the soul, which
starts from the time of the karmas� bondage until its maturity.
2)  Bandh - bondage of karmas to the soul.
3)  Uday - refers to the results of karmas being manifested in normal
during their normal maturation time.
4)  Udirana - refers to the results of karmas being manifested
prematurely.
5)  Satta - refers to those karmas which are dormant on the soul.
6)  Sankramana - Depending of our activities, bonded karmas can
transform within some of their sub-types. Example: Shata and Ashata
Vedniya karmas are the two sub-types of Vedniya karmas. Shata Vedniya
karma causes comfort while Ashata Vedniya karma causes discomfort. If
our current activities causes comfort to someone then our Ashata
Vedniya karma gets transformed to Shata Vedniya karma. And, so it works
for opposite activities.
7)  Utkarshana - increase of duration and intensity of karmas which are
already bonded to the soul.
8)  Apakramana - diminution of duration and intensity of karmas which
are already bonded.
9)  Upashama - state in which karmas are suppressed and cannot produce
results.
10) Nidhatti bondage - type of bondage in which karmas are neither
brought into operation prematurely nor transferred into that of another
sub-class, but may increase or decrease in duration and intensity of
results.
11) Nikachit bondage - type of bondage in which karmas do not operate
prematurely, nor transferred, nor increase or decrease in duration or
intensity of results.
12) Samuddhat - After achieving perfect knowledge, Kevali Bhagwan
(Omniscient, Omnipotent) realized that the duration and quantity of
Vedniya, Nam and Gotra Karmas were greater than that of Ayushya Karma.
Therefore, by expanding the size and shape of the soul (Atma
Pradeshes), Kevali Bhagwan made the duration and quantity of Vedniya,
Nam and Gotra Karmas equal to that of Ayushya Karma. This process is
called Samuddhat.
13) Shaileshikaran - Immediately before his final death (Nirvana),
Kevali Bhagwan went into very pure meditation during which there was no
activity and hence no inflow of karma at all. This stage lasted very
short period during which one can speak five short letters only. It is
called Saileshikaran. During this time, Kevali Bhagwan discarded all
remaining Vedniya, Nam, Gotra, and Ayushya Karmas for ever.

Karmas obstruct these eight attributes of a pure soul:
1)  Kevaljnana (Perfect Knowledge) - State in which the soul knows
everything, past, present, and future that is happening in the world,
all at the same time. Jnanavarniya Karma obscures this attribute.
2)  Kevaldarshan (Perfect Perception) - State in which the soul can see,
hear, and perceive everything from the past, present, and future all at
the same time.
Darshanavarniya Karma obscures this attribute.
3)  Anant Virya (Infinite Power) -  State in which the soul has infinite
power.
Antar�ya Karma obstructs this attribute.
4)  Vitraga (Victory over Inner Enemies) - State in which the pure soul
has no attachment or hatred for anyone. Mohniya Karma obscures this
attribute.

Aforementioned four attributes of the soul are experienced by Lord
Arihants.  The following four attributes are experienced only when the
soul is liberated, when Lord Arihants become Lord Siddhas upon their
death.

5) Infinite Bliss (No Joy or Sorrow) - State in which there is no pain,
suffering, or happiness; the soul has ultimate peace. Vedniya Karma
obscures this attribute.
6) Ajaramar (End of the Cycle of Birth and Death) - Point at which the
soul is never again born. Ayushya Karma obscures this attribute.
7) Arupi (No form) - State in which the pure soul no longer occupies a
body and is formless. Nam Karma obscures this attribute.
8) Agurulaghu (End of Status) - fact that all liberated souls are equal;
none is higher  or lower in status than any other. Gotra Karma obscures
this attribute.


* Thanks to Balu Patel for pointing out the incorrect definition of Bhav
and Dhravya Karmas and to Ashok Choksi for further clarifying the correct
definitions. Updated Jan. 13, 2001.

Uncorrected original text
[Whenever we think, speak, or act Karman Varganas around us are attracted
to our souls and get bonded to it and these varganas are now called
karmas. When our activities are unintentional, or without any passions,
the karmas which are bonded to our souls are called Dravya Karmas. But
if our activities are intentional, or with passions like anger, ego,
greed, and deceit, the karmas are called Bhav Karmas.  Bhav karmas stay
on the soul for a longer time than Dravya Karmas which fall off the
soul almost immediately.]

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8.KASHAYAS

KASHAYAS

The word kashaya (passions) can be broken down into kasha meaning
worldly life and aya meaning gain. The literal meaning of kashaya is to
gain worldly life again which that as long as you have kashayas, the
cycle of birth and death will continue. There are four types of
kashayas namely: Krodha (Anger), Mana (Ego), Maya (Deceit), Lobha
(Greed). These four can be grouped into two categories: 1) Rag
(attachment), 2) Dwesh (hatred). Rag is formed from maya and lobha and
dwesh is formed from krodh and man.

Spiritually, our goal is to lose worldly life and become liberated. When
we develop attachment, hatred or passions for worldly objects, we
hinder the spiritual progress of the soul.  When we are under the
influence of passions, our intellect becomes irrational, we become
vicious by nature. Thus, passions are the greatest enemies of the soul
and we should save ourselves from their influences. Affinity,
attachment, hatred, and aversion are the roots of passion. We develop
affinity and hatred for things due to our distorted attitude,
ignorance, and false perception and knowledge.  Humans are
opportunistic and when they are deprived of what they like they react
with anger. In the same way when they do not get the fame they think
they deserve, their ego get hurt and they react accordingly. Therefore
liking or affinity known as attachment (rag) can be cited as the one
single cause for passions. One who has conquered attachment or liking
can be said to have conquered everything. It is for that reason that
the Lord Jina is called Vitaragi, one who has conquered attachment (and
hatred).

Passions are caused by the maturation of previous Mohniya Karma.
Therefore, instead of reacting with more passion we should stay
tranquil in order to break the cycle which causes new karmas. Our aim
should be to stop the new karmas from coming in. If we can do that, the
door to liberation will open.

The four passions: krodh, man, maya, and lobha, are each further
sub-divided into four types, depending upon the of their intensity.
They are:
1)   Anantanubadh (extremely severe): This obstructs right belief and
conduct and until it is destroyed, we cannot attain right belief or
conduct. Its effects pursue through endless time and always operate
with Darshan Mohniya Karma.
2)   Apratyakhanavarana (severe): This obstructs even partial
renunciation but does not affect true belief. While it is active, we
cannot take even partial vows.
3)   Pratyakhanavarana (moderate): This obstructs total renunciation,
but does not affect right belief and partial renunciation. While it is
active partial renunciation is possible by us, but total renunciation
(monkshood) is not.
4)   Sanjvalana (slight): This obstructs the attainment of total right
conduct, but does not affect right belief and total renunciation. While
it is active, initiation into monkshood and spiritual progress are
possible, but becoming a vitragi is not possible.


KRODHA (ANGER)
When anger flares we lose our sense of judgment. Virtues, love and
forgiveness are destroyed.  Anger arises if someone acts against our
wish, if someone causes obstacles in the fulfillment of our desires, or
if someone makes a breach of our trust.  Everyone wants to stay away
from those who become angry easily.  Due to anger, friends becomes
foes. No one wants to help an angry person, nor does anyone love him.
Anger nourishes revenge and instead of an angry nature we should have a
forgiving and peaceful nature. Not only is anger harmful in this life,
but it can bring bitter consequences in our next lives too. Sometimes,
virtuous people become angry, but they immediately calm down and ask
for forgiveness from the people with whom they became angry.  We should
do the same. Thus, by following their example the sin caused by anger
would be removed.  We should cultivate virtues such as forgiveness,
penance, and repentance.

LOBHA (GREED)
A greedy person is not satisfied with what he has.  To get more, the
person may use all kind of means without caring for others. We should
not forget, that our gain is a loss of others. Greed does not let us
give anything away, even to the needy people.  We should be content
with what we have and only accumulate to meet our needs. We should
develop the habit of helping others by offering what we have. Greed
destroys peace and happiness while caring brings them back.

MANA (EGO)
One who is full of ego looses his sense of judgment and politeness. A
proud man invites his own destruction. We can obtain knowledge only if
we are humble.  Humility brings good thoughts where there is no room
for pride or ego.  Humility is at the root of religion and it is rather
difficult to develop religious feelings as long as ego exists.

MAYA (DECEIT)
Deceit is responsible for a dishonest life.  Due to deceit one loses
friends.  Honesty helps to realize the truth.  A deceitful person has
little understanding of religion.

There are nine No-kashaya (pseudo-passions) which trigger our passions.
They are:
1)  Hashya - laughing or joking
2)  Rati - pleasure for sensual activities
3)  Arati - displeasure for sensual activities
4)  Shoka - sorrow
5)  Bhaya - fear
6)  Jugupsa - disgust
7)  Prurushved - cause of sexual desires for women
8)  Strived - cause of sexual desires for men
9)  Napumsakaved - cause of sexual desires for both men and women
Manifestation of no-kashaya decreases as spiritual uplift begins.
Therefore, we should be careful not only of kashaya, but of no-kashaya,
too.

---

9.GHATI KARMA

GHATI KARMA

If a soul has the inherent power to know and see everything, then why
does our soul not know and see everything? If a soul is to be
non-attached and has infinite power, then why do we have attachment and
why we are weak?

Karmas are responsible for such distortions of the soul. Karmas fall
into two groups: 1) Ghati (Destructive) karmas and 2) Aghati (Non-
destructive) karmas. Ghati karmas obstruct the true nature of the soul
while they are attached to it. When ghati karmas are destroyed, the
soul exhibits its true nature of total knowledge and perception as well
as non-attachment and infinite power. Arihants and Siddhas have
destroyed these ghati karmas, and that is why their souls exhibit total
knowledge and perception as well as non-attachment and infinite power.
We should all strive for this stage of destroying ghati karmas.

Ghati karmas are:
1)  Jnanavarniya (Knowledge obscuring) karma
2)  Darshanavarniya (Perception obscuring) karma
3)  Antar�y (Obstructing) karma
4)  Mohniya (Deluding) karma


1) Jnanavarniya (Knowledge obscuring) karma
As the name implies Jnanavarniya karma obscures the knowledge power of
the soul. Those who have less Jnanavarniya karma are more intelligent
and learn more easily, while those who have more Jnanavarniya karma
will have problems retaining knowledge. There are five sub-types of
Jnanavarniya karma. They are:
1)   Mati-Jnanavarniya (Senses and mind oriented knowledge obscuring)
karma
2)   Shrut-Jnanavarniya (Writing interpretation oriented knowledge
obscuring) karma
3)   Avadhi-Jnanavarniya (Remote viewing knowledge obscuring) karma
4)   Manah-Paryay-Jnanavarniya (Thoughts reading knowledge obscuring)
karma
5)   Keval-Jnanavarniya (Perfect knowledge obscuring) karma

1)   Mati-Jnanavarniya (Senses and mind oriented knowledge obscuring)
karma
Mati-Jnan refers to the knowledge which is attained through the use of
the senses and mind.  Karma that blocks this function of the mind and
senses is known as
Mati-Jnanavarniya karma. Therefore, if someone had more
Mati-Jnanavarniya karma, then he/she would be less intelligent, while
on the other hand, if someone had less
Mati-Jnanavarniya karmas, then he/she would be more intelligent.

2)   Shrut-Jnanavarniya (Writing interpretation knowledge obscuring)
karma
The knowledge which is acquired by understanding of words, writing or
gestures is known as Shrut-Jnan. The karma that obscures this process
of gaining knowledge is known as Shrut-Jnanavarniya karma. For this
reason it is understood why some people can remember things after
reading only once, while others cannot remember even after reading them
many times.

3)   Avadhi-Jnanavarniya (remote viewing knowledge obscuring) karma
The soul through Avadhi-Jnan can see the material things far beyond our
normal eyes can see without the help of senses or mind. The karma that
obscures this type of knowledge is known as "Avadhi-Jnanavarniya
karma". Different people have a different range of distance they can
see.

4)   Manah Paryay-Jnanavarniya (Thoughts reading knowledge obscuring)
karma
The soul through Manah Paryay-Jnan can know the mental thoughts of
others without the help of senses and mind. The karma that obscures
this type of knowledge is known as  Manah Paryay-Jnanavarniya karma.
The soul who would be a Tirthankar in that life would attain Manah
Paryay-Jnan at the time of renunciation of worldly life.

5)   Keval-Jnanavarniya (Perfect knowledge obscuring)  karma
The soul has the power to know what is happening now, what happened in
the past, and what will happen in the future in the whole universe at
the same time. Such knowledge is known as Keval-Jnan and the karma that
obscures this type of knowledge is known as Keval-Jnanavarniya karma.
Arihants and Siddhas have destroyed Keval-Jnanavarniya karma and that
is why they have attained Keval-Jnan.

Some of the effects of Jnanavarniya Karma are ignorance, inability to
understand,  incapability of being taught, illiteracy, and stammering.

Jnanavarniya Karma is accumulated if we condemn knowledge, scholars, or
enlightened people, show laziness, contempt, or displeasure in studying
and learning, or show any disrespect for knowledge and knowledge
related things, such as tearing out pages or throwing books around.

Jnanavarniya Karma can be shed by worshipping knowledge, paying
reverence and respect to teachers, showing respect for books, and by
studying religion regularly with humility.

When we rid ourselves of Jnanavarniya Karma, we will develop Keval-Jnan
and become Anantjnani.  Our soul will know everything from the past,
present, and future all at the same time.




2) Darshanavarniya (Perception obscuring) Karma
Darshanavarniya Karma diminishes the powers of our perception through
the eyes, ears, nose, tongue, and skin to the extent that we may not
able to see well, hear well, smell well, etc.  There are nine sub-types
of Darshanavarniya Karma:
1)  Chakshu-Darshanavarniya (Vision perception obscuring) Karma
2)  Achakshu-Darshanavarniya (Non-vision perception obscuring) Karma
3)  Avadhi-Darshanavarniya (Remote seeing-perception obscuring) Karma
4)  Kevali-Darshanavarniya (Perfect perception obscuring) Karma
5)  Nindra (Light sleep producing) Karma
6)  Nindra-nindra (Deep sleep producing) Karma
7)  Prachala (Sound sleep producing) Karma
8)  Prachala-prachala (Exceedingly intensive sleep producing) Karma
9)  Styanarddhi Nindra (Somnambulistic sleep producing) Karma

Some of the effects of Darshanavarniya Karma are blindness, inadequacy
of the senses, sleepiness, swooning, and sleepwalking.

Darshanavarniya Karma is accumulated on account of condemning the
principles of dharma, disrespecting the virtuous, and trying to find
faults in other people�s perception.

Darshanavarniya Karma is shed by worshipping faithfully, having faith in
the Jinas, and being respectful to spiritual teachers and dharma.  In
order to avoid accumulating this karmas we should insult sadhus,
sadhvis, shravaks, or shravikas, we should be humble followers of the
Jain Religion, we should help others to follow it, and we should be
alert and work for the peace of the four-fold (sadhus, sadhvis, male
and female householders) Jain religion.

Once our Darshanavarniya Karma is shed, we will develop Kevaldarshan and
become Anantdarshani. Arihants and Siddhas perceive everything that is
happening now, happened in the past, and will happen in future all at
the same time.


3) Antar�y (Obstructing) karma
Even though many of us desire to give charity, we cannot do so.  A
diabetic rich person can afford any dinner of choice but cannot
necessarily enjoy it.  You might have had the experience in which
everything was set 100% right to complete the project, but for some
reason you could not even start the project.  Situations of these types
occur because of the influence of Antaray Karma.  This karma also
causes obstruction to the worship of Jina and to the performance of
spiritual activities. Consequently Antaray Karma is responsible for all
the obstacles we face in our lives. There are five sub-types of Antaray
Karma:
1)  Danantray (Charity obstructing) Karma
2)  Labhantray (gain obstructing) Karma
3)  Bhogantray (Enjoyment Obstructing) Karma
4)  Upabhogantray (Re-enjoyment obstructing) Karma
5)  Viryantray (Will-power obstructing) Karma

Some of the effects of Antaray Karma include the inability to perform
penance, laziness, and weakness.  Even if one had the desire to travel
on the right path, on account of excessive Antaraya Karma, one would
not be able to do so.

Antar�y Karma is accumulated due to the obstruction of the worship of
the Jinas and other spiritual activities, obstructing others from doing
penance, service, or practicing devotion or giving charity, not giving
charity, and causing of loss to others.

Antar�y Karma can be shed by giving charity, sharing knowledge, helping
sadhus and sadhvis, encouraging others to give charity, and encouraging
and helping others to do penance and service and by showing
benevolence.

When we get rid ourselves of Antaraya Karma, we become Anantshakti.  The
soul will have no disability or weakness. It will never become tired,
and never fail.


4) Mohniya - Deluding Karma

Mohniya Karma creates doubts about religion and spiritual teachers and
destroys faith in the Jina. It obscures right belief and right conduct
of the soul. Mohniya Karma causes attachment and hatred and passions
such as anger, ego, deceit, and  greed. Of all the karmas, Mohniya
Karma is the most dangerous and the most difficult to overcome and once
you overcome. Once we overcome this karma the salvation or liberation
is guaranteed. There are twenty eight sub-types of Mohniya Karma:
a)   Darshan (Belief disturbing) Mohniya Karma
1)   Mithyatva (False belief causing) Mohniya Karma
2)   Mishra (Mixed belief causing) Mohniya Karma
3)   Samyaktva (Correct belief causing) Mohniya Karma
b)   Charitra ( Right conduct disturbing) Mohniya Karma
1)   Anantanubandhi (Right conduct hindering) Krodha, Man, Maya, and
Lobha Mohniya Karmas
2)   Apratyakhanavarniya (Partial renunciation hindering) Krodha, Man,
Maya,  and Lobha Mohniya Karmas
3)   Pratyakhanavarniya (Total renunciation hindering) Krodha, Man,
Maya, and Lobha Mohniya Karmas
4) Sanjvalan (Complete right conduct hindering) Krodha, Man, Maya, and
Lobha Mohniya Karmas
5)   Strived (Sex desire with man causing) karma
6)   Purushaved (Sex desire with woman causing) Karma
7)   Napunsankved (Sex desire with both man and woman causing) Karma
8)   Hashya (Laughing causing) Karma
9)   Rati (Liking causing) Karma
10) Arati (Disliking causing) Karma
11) Bhaya (Fear causing) Karma
12) Shock (Sorrow causing) Karma
13) Jugupsa (Disgust causing) Karma

Some effects of Mohniya Karma include attachment, hatred, envy,
contempt, misery, infatuation, longing, ecstasy, anger, greed, ego, and
deception.

Mohniya Karma is accumulated on account of treating gods and preceptors
with contempt, having a deep attachment and hatred, lamenting and
weeping, becoming over excited, being irritable, furious, greedy,
egoistic, deceptive, etc.

Mohniya Karma can be shed by observing virtues such as honesty,
humbleness, contentness, and straightforwardness.  In order to avoid
Mohniya Karma we should say prayers, go to the upashraya to worship
spiritual teachers, and perform austerities everyday.

When we rid ourselves of Mohniya Karma we become Veetragi. After this
point the soul never becomes angry, proud, greedy, pleased, displeased,
happy, sad, or afraid.  A Veetragi soul has no attachment or hatred for
anyone.  Once Mohniya Karma is destroyed, Jnanavarniya,
Darshan�varniya, and Antar�y Karmas are destroyed within forty eight
minutes and Kevaljnan, Kevaldarshan, and Anant Virya are all achieved.

---

10.AGHATI KARMA

AGHATI KARMA

In this life we see so many different people; some are prettier than
others, some live longer than others, etc. What is the cause of such
imbalances? The answer to that question is karmas. Karmas are grouped
into two groups; 1) Ghati (Destructive) karmas and 2) Aghati karmas
(Non- destructive). Ghati karmas obstruct the true nature of the soul
while Aghati Karmas affect the body in which the soul resides. As long
as we have Aghati karmas, our souls will be caged in some kind of body
and we will have to experience pain, and suffering in many different
forms. Only pure souls, Siddhas are formless and experience ultimate
bliss. We should all strive for this stage.

The Aghati Karmas are:
1)   Vedniya - Feeling-Producing Karma
2)   Nam - Body-determining Karma
3)   Gotra - Status-determining Karma
4)   Ayushya - Age-Determining Karma

1)   Vedniya (Feeling producing) Karma
Vedniya Karma is responsible for all the pleasure and pain we feel.
Some of the effects of Vedniya Karma are good health, happiness,
sickness, sorrow, etc.

Vedniya Karma is divided into two sub-types:
1)   Ashata (unhappiness causing) Vedniya
2)   Shata (Happiness causing) Vedniya

Ashata Vedniya Karma is built by causing pain to others, harassing
others, killing others, causing others to worry, and by making others
miserable.  Shata Vedniya Karma is built by making others happy,
helping others, giving others protection and peace, and sharing with
and comforting others.

Vedniya Karma can be shed by offering comfort, kindness, help,
protection, and peace to others.

When we rid ourselves of Vedniya Karma our souls attains infinite bliss.
The pure soul has no disease, pain, sorrow, boredom, or uneasiness and
is ever blissful.


2)   Nam (Body determining) Karma
Nam Karma determines what type of body the soul will have, and what it
will look like.

Nam Karma is divided into one hundred and three sub-types. The major
groups are:
1)   Gati (Existence determining) Nam Karmas
2)   Jatinam (Number of senses determining) Nam Karmas
3)   Sharir (Body determining) Nam Karmas
4)   Angopanga (Chief and parts of bodies determining) Nam Karmas
5)   Samhanan (Firmness of Joints determining) Nam Karmas
6)   Samsthan (Figure determining) Nam Karmas
7)   Bandhan (Different bodies binding) Nam Karmas
8)   Samghatana (Different pudgals of bodies binding) Nam Karmas
9)   Varna (color determining) Nam Karma
10) Gnadha (Odor determining) Nam Karma
11) Ras (Taste determining) Nam Karma
12) Sparsha (Touch determining) Nam Karma
13) Anupoorvi (Direction determining) Nam Karma
14) Vihayogati (Movement determining) Nam Karma
15) Tirthankar (To be Tirthankar determining) Nam Karma
16) Shubh  Nam Karma
17) Ashubh Nam Karma

Some effects of Nam Karma are beauty, ugliness, good fortune,
misfortune, prosperity, adversity; honor, and dishonor. One may be born
as a dev, human, bird, animal, a plant, or hellish beings on account of
Nam Karma.

On hundred and three sub-types of Nam Karma are also grouped in two
broad groups:
1)   Shubh (good) Nam Karma.
2)  Ashubh (bad) Nam Karma.

Shubh Karma is acquired by being kind to all people, being gentle and
helpful, maintaining good conduct, and leading a simple life. Those who
strictly follow the discipline and rules of religion earn Dev-gati Nam
karma. Those who are charitable, merciful and perform religious
activities earn Manushya Nam Karma. Those who acquire Tirthankar Nam
Karma become Tirthankars in life after next.

Ashubh karma is acquired by making fun of people who are ugly or short
or by showing off  our build.  Being proud of physical beauty, power,
caste, intelligence, knowledge, and wealth also build Ashubh Nam karma.
Those who cheat and deceive others earn Tiryanch Nam Karma.

Those who are violent and kill others earn Hellish Nam Karma.

Nam Karma can be shed by always being kind, loving, generous, and
patient and by admiring those who are beautiful and those who are not.
The observance of purity also helps to shed Ashubh Nam karma.

When we rid ourselves of Nam Karma, our souls become Arupi.  In this
state the soul is freed from its body and becomes formless.

3)   Gotra (Status determining) Karma
Gotra Karma determines your social and economical status.  There are two
sub-types of Gotra Karma:
1)  Nichcha (Lower status determining) Gotra Karma
2)  Uchcha (Higher status determining) Gotra Karma

Nichcha Gotra Karma causes you to be low and poor in society.  Uchcha
Gotra Karma causes you to be high, well respected and wealthy in
society.

Nichcha Gotra Karma is built by disrespecting people, being egoistic and
proud, and making fun of others.  Uchcha Gotra Karma is built by having
devotion and faith in the Jain Sangh, not looking down upon anyone,
being free from pride, respecting and honoring all, and treating
everyone with love.

Gotra Karma can be shed by being respectful towards those who have
status and towards those who do not.

Once our Gotra Karma is shed, our souls become Agurulaghu.

4)   Ayushya (Age Determining) Karma
Ayushya Karma decides your life span. Ayushya karma may be shortened
somewhat, but can not be prolonged. The Ayushya karma for the next life
is decided only once in each life time; specifically, when two thirds
of your current life has passed. If it is not decided during the next
two thirds of your remaining life time. For example let us assume that
you were live 99 years then your Ayushya karma will be decided when you
pass 66 years. If it was not decided by then, Ayushya karma will be
decided when next 22 years were passed and so on. Ayushya karma will
not be acquired if the soul  is going to be liberated in the current
life. There are four sub-types of Ayushya Karma:
Narak (Infernal) Ayushya Karma
Tiryancha (Animal) Ayushya Karma
Manushya (Human) Ayushya Karma
Dev (Celestial) Ayushya Karma

Depending upon its effects, some may live short lives while others may
live longer.
Ayushya Karma is built by engaging in violent activities and taking the
lives of others.

Ayushya Karma can be shed by showing compassion towards everybody.

Once all of our Ayushya Karma has been shed, our souls attain
Akshaysthiti. In this state the soul becomes immortal and is never
reborn.

---

11.LESHYAS

LESHYAS

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

Once there were six friends who were going on a trip, but along the way
got lost in a forest. Soon they became hungry and thirsty. They
searched for 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 fruits." 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 any branches, just climb up and take the
bunches of fruit."  The fifth man said, "Why pick that many fruits and
waste them, instead just pick the fruits that you want to eat."  The
sixth friend said quietly, "There are plenty of good fruits on the
ground, so let�s just eat them first."

You can see that the states of minds of these six friends cause a range
of thoughts which begin with the destruction of a tree and end with
picking up what is 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 spiritual prosperity.  Therefore, people should strive for the
white leshya and not the red leshya. It is not so that a person�s state
of mind remains the same at all times and therefore, it can be changed
for the better or for the worst. The popular story of King Prasanraj,
who lived during Lord Mahavira�s time, illustrates the effects of
leshays..

One day King Shrenik was on his way to pay homage to Lord Mahavira and
on the way he saw a sage who was meditating and illuminating very
brightly. He bowed down to the sage and continued on his way to pay
homage to Lord Mahavira. After reaching Lord Mahavira, King Shrenik
asked the Lord, "Oh Lord, I saw a very illuminated sage who was engaged
in meditation on the way here.  Supposing he died at that moment, what
state would he have acquired?"

The Lord replied, "He would have been hurled down to the seventh
hell-region."

The king was much astonished to hear this reply from the Lord.  He
thought,
"Why would such a sage go to hell? Perhaps the Lord might have
misunderstood me."  He asked the Lord again, "Oh Lord, if the sage
leaves this body just now, then what
state will he attain?"

The Lord replied, "He will be an angel in Sarvarthasidha, a heavenly
region."

The king was much surprised at this reply, too.  He thought, "The Lord
first said he would attain the seventh hell and now he says that the
sage would be an angel."  The king was perplexed.  At that very moment
drums began sounding in the sky and voices of `victory' were
proclaimed.  The king asked the Lord, "What is the cause of these
sounds?"

The Lord said, "Oh, king, the sage about whom you were inquiring has
acquired
omniscience and so the angels are beating the drums and proclaiming
`Victory'."

The king was extremely surprised by these answers and therefore, he
requested the Lord to explain them.

Thereupon the Lord said, "Oh king, right before you approached the sage,
two soldiers leading your procession diverted the mind of the sage by
their conversation. His mind began thinking about his kingdom where his
ministers turned out to be untrustworthy and would eventually kill his
son.  He was inflamed with rage and he lost his mental equanimity.
Therefore, he started mentally fighting against his ministers. He very
violently discharged his weapons one after the other against his
ministers.  Soon his weapons were exhausted and his foes were not
destroyed.  So, he thought of throwing his steel helmet against them in
order to destroy them. You bowed down to him at that time when he was
reflecting on such thoughts. I, Therefore,  replied that he would
attain the 7th  hell.

Thereafter, when the sage placed his hand on his head for the steel
helmet, he realized that he was not King Prasanraj but that he was a
sage. His anger calmed down immediately.  He remembered that he has
been initiated into the vow of equanimity and of non-violence to any
living being mentally, verbally, and physically.  He deeply regretted
and repented for the breach of his vow and indulgence in acute anger.
He further thought that he ought to have maintained love for all
creatures of the world, ought to have no malice for the ministers, and
no attachment for his son.  He severely condemned his mental act.  He
despised it and withdrew himself from such a feat of anger and malice.
Oh king, when he thought this way, you asked me the next question and I
replied that he would be born in the Savartha Siddha (heaven) as an
angel.  Even thereafter, he continued the purification of his mental
reflections and gradually he reached the stage of `Kshapaka',  where he
annihilated all of his ghati karmas, and attained omniscience."

King Shrenik�s doubts were resolved and he learned how mental
reflections can fluctuate. He also learned that not only can physical
acts or verbal abuses have such devastating effects, but so can mental
acts. We too must learn from this episode. Let us understand the
characteristic of personalities and the outcomes resulting different
leshyas.

1)   Krishna (Black) Leshya:
People in this state of mind do not show no compassion or mercy.
Everyone is afraid of them as their anger turns into violence.  They
always burn with jealousy and have ill-will for everyone.  They are
filled with animosity and malice and do not believe in religion. This
state of mind is the worst and most dangerous.   If anyone dies in this
state of mind, they will go to hell.

2)   Neel (Blue) Leshya:
People in this state of mind are proud, haughty, and lazy.  They are
unreliable and other people avoid their company.  They are cheaters,
cowards, and hypocrites.   Such people also avoid the religious
lectures.  If anyone dies in this state of mind, they will be reborn as
a plant.

3)   Kapot (Brown) Leshya:
People in this state of mind always remain sad and gloomy.  They find
faults in others and are vindictive.  They boast about themselves,
become excited over small matters, and lack mental balance.  If anyone
dies in this state of mind, they will be reborn as a bird or an animal.

4)   Tejo (Red) Leshya:
People in this state of mind are very careful about their actions and
discriminate between good and evil. They know the difference between
what is right and what is wrong.  They are kind, benevolent, and
religious and lead a harmonious life.  If anyone dies in this state of
mind, they will be reborn as a human being.

5)   Padma (Yellow) Leshya:
People in this state of mind are kind and benevolent and forgive
everyone, even their enemies. They observe some austerities and are
vigilant in keeping their vows till their last breath.  They remain
unaffected by joys and sorrows.  If anyone dies in this leshya, they
will be reborn in heaven as a celestial being.

6)   Shukla (White) Leshya:
People in this state of mind strictly observe the principles of
non-violence, truth, non-stealing, celibacy, and non-attachment.  They
are trustworthy, treat every soul as if it was their own soul, and do
not have ill feelings even for their enemies. They remain calm even if
someone abuses them. If anyone dies in this state of mind, they will be
reborn as a human being or an angel. People who perfect this state of
mind have no attachment or hatred and treat everyone alike. They do not
become happy or sad. Their state of mind is the purest.  If anyone dies
in this perfected state of mind, they will be liberated from the cycle
of birth and death.

---

12.BHAVANAS

BHAVANAS


Bhavanas means reflections or contemplation. We are always thinking of
something or another which may be near us or could even be as far away
as the other end of the world. This thinking may cause happiness,
sorrow, anger, greed, jealousy, and egoism, etc.  And, depending upon
how we react we attract various types of karmas to our souls. No
prudent person would like to attract bad karma and at certain stages
any karma at all. But it is not as easy as turning off a light switch.
To minimize the bondage of karmas, the Jina have taught us to observe
sixteen Bhavanas. Of them the following four can easily be practiced by
householders while the rest may be observed once we become more serious
about spiritual uplift.
1)   Maitri Bhavana (Thinking of being a Friend)
2)   Pramod Bhavana (Thinking of Appreciation)
3)   Karuna Bhavana (Thinking of Compassion)
4)   Madhyastha Bhavana (Think to staying neutral or uninvolved)

Let us understand how these bhavanas play important roles in our lives,
how they can keep us away from bad karmas, and ultimately how they can
improve our overall chances to uplift our souls.

1)   Maitri Bhavana  (Thinking of a Friendship)
Lord Mah�vira said that we must be a friend to all living beings.  The
feeling of friendship brings love and respect for others. It also
initiates a feeling of brotherhood among all and in turn leaves no room
for harm, deceit or quarrelsomeness with anybody. If we contemplate on
Maitri Bhavana our thoughts, words, and actions will not be harsh and
we will not hurt anybody. On the contrary, we will support and protect
everybody. Friendship will lead us to be tolerant, forgiving and caring
for one another. It can be seen that if we develop a friendship with
all living beings, we will avoid bad karma.

2) Pramod Bhavana   (Thinking of Appreciation)
In this bhavana we admire the success of our friends, spiritual leaders
and Arihants. One of the most destructive forces in our lives is
jealousy. However, friendship combined by admiration, destroys jealousy
. As jealousy subsides, negative impulses are turned into positive
ones, and in time you will be at peace.

3) Karuna Bhavna  (Thinking of Compassion)
Instead of succeeding, many of our friends may be getting into trouble
for things they should not be doing and even those who are successful
may be accumulating vices such as greed and ego. If such is the case
then, they are not on the right path and may be weak, helpless, and in
distress. At a time like this you should contemplate on the karuna
Bhavana and show compassion towards them instead of disgusted towards
them or hating them. Show them a right path with patience, tolerance,
and forgiveness and offer them needed support. In this way not only
will you be avoiding bad karma, but so will your friends.
4) Madhyastha Bhavana (Think of staying neutral or uninvolved)
Life appears to be nothing but involvements. Sometimes life works out
favorable and sometimes it does not. So instead of getting
disappointed, angry, or more involved, you should contemplate on
Madhyastha Bhavana which leads to feeling that �I did my best to
resolve the situation.� If someone does not want to understand, then
leave them alone without getting further involved. You should simply
hope that one of these days they may understand and change. By
observing Madhyastha Bhavana you will remain in equanimity instead of
provoking turmoil in your mind. When your mind stays neutral and
uninvolved it keeps karma away.

In short, you can avoid influx of bad karma and stay in peace while
living in worldly life by developing a friendship towards all living
beings, admiring their success, holding their hands when they are in
distress, and leaving them alone at times when they do not understand
what is right or wrong. So until it becomes the natural way of life to
observe the above bhavanas, one should contemplate on them as many
times as needed. If there is a goal, then there is an achievement!

(There are Twelve More Bhavnas which are not discussed here at this
point)

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13.ASRAV

ASRAV

Asrav means inflow and according to Jain philosophy defined as the
inflow of karmas to the soul. The influx of karmas occurs at every
second in life. It is this process that keeps our souls wandering in
this universe and prevents it from being free.  Let us say that you
went boating and were having a good time. Suddenly, you noticed water
spurting from the floor of the boat.  What would go through your mind?
What would you do? The first thing that would go through your mind is
that there is a hole, let me fix it before the boat sinks. You may be
lucky if it was just one hole, but there could be more than one. In the
same way, we know that karmas are accumulating in our souls through one
or more of our activities and unless we stop them they are going to
choke our souls.

Asrav can be described as two types.
1)   Physical or Objective
2)  Psychic or Subjective

The physical type refers to actual activities which lead to the inflow
of karmas. The psychic refers to mental engrossment in such activities.


There are forty-two ways through which the soul is exposed to the inflow
of karmas. Of the forty-two, five are senses, four are passions, five
are avratas, three are yogas, and twenty-five are activities. The first
seventeen of these are regarded as the major ones, while the other rest
twenty-five are the minor asrava.

These asrav can also be named in eighteen different forms (sins), such
as; violence, falsehood, stealing, sexual activity, possessiveness,
anger, ego, deceit, greed, attachment, hatred , quarrelsomeness, false
accusations, divulging someone's secrets, backbiting, taking delight in
committing sins, being unhappy with religious acts, lying maliciously,
trusting false belief, religious teachers, and religions.

In Jainism, karmas enter due to following five reasons:
1)   Wrong Belief (Mithyatva),
2)   Vowlessness (Avirati),
3)   Passions (Kashayas),
4)   Negligence (Pramad),
5)   Psychophysical activities (Yoga).

1)   Mithyatva (False Belief):
Mithyatva means wrong attitude, wrong taste, ignoble activity, and lack
of faith in the nine fundamentals (tattvas) expounded by the Jinas.
Mithyatva also means not having interest and faith in the path of
Moksha expounded by the Jina, but having interest and faith in a so
called path of Moksha expounded by ignorant and unenlightened people.
In other words, instead of having faith in the Arihants, great
spiritual heads, and a great dharma, those with mithyatva believe in a
false spiritual head and false dharma.

The false preceptor is one who does not act according to the great vows
such as non-violence (Ahimsa), Truth (Satya), Non-stealing (Asteya),
Celibacy (Brahamcharya), and Non-possessiveness (Aparigraha). He keeps
wealth and woman, and approves of such actions. He does not abide by
the code of conduct of monks.  Such a person is a false spiritual head.

The false religion, is that which is devoid of samyakdarshan (the right
faith), samyakjnan (the right knowledge), and samyakcharitra (the right
character). A false religion does not explain the true nature of jiva
and ajiva. A false religion deems it right to enjoy sensual pleasures,
to have passions, and to commit sins.

Having faith in such a false spiritual head and dharma; having
partiality for them and interest in them constitute false belief or
mithyatva.

The five kinds of mithyatva:
1)   The Anabhogik Mithyatva (Total ignorance):
This is a state of ignorance in which one cannot distinguish between
good and bad, or true and false doctrines. This state is also present
in all the jivas that do not have a mind. Such jivas range from the
Ekendriya up to the Asamjni Panchendriya (do not possess a mind).

2)   The Abhigrahik Mithyatva (Fanatic false faith):
This refers to those having a fanatic faith and interest in a false
dharma (religion). In such a state one believes that their dharma is
the only right one, even though its propagator may have derogation like
attachments, hatred, and violence, etc.

3)  The Anabhigrahik Mithyatva (Accepting other faiths without comparing
their qualities):
In this state people are simple; they are not extremists. People in this
state believe that all religions are equal even though other religions
may not be observing principles like Ahimsa and truthfulness. They do
not completely accept celibacy, non-possessiveness, or anything which
is not offered, etc. How can we consider them equal when they do not
follow these principles to the full extent?

4)   The Abhiniveshik Mithyatva (Insistence in false faith):
State in which one knows that his or her religion is not right, but
continues to live in accord with that faith.

5) The Samshayik Mithyatva (Skepticism):
State in which there is doubt or skepticism about the dharma expounded
by the Jina.

False belief is the greatest enemy of the soul. Because of mithyatva,
one can not have faith in the fundamentals (tattvas), the path of
Moksha, Tirthankars, Arihants, spiritual heads and dharma.  One will
have a strong interest in the sinful activities like violence and
sensual pleasures. As a result of this, man moves farther away from a
noble dharma. All the devotion and austerities carried out through
various previous lives become wasted on account of the excitement
caused by sins and sensual enjoyments. We should discard mithyatva
which is the basic cause of our distraction from true religion.

2) Avirati (Vowlessness)
Avirati means the stage of vowlessness during which one has no restraint
from doing or contemplating upon bad things. Unless we take a vow to
restrain or cut our association with any undesirable activities, all
such activities will bring bad karmas to our soul. By taking a vow, we
are saying that we will not have anything to do with these activities.
In this way, we will not accumulate any bad karmas related to such
activities.

3) Passions (Kashayas)
Kash means Samsar and Aya means gain. Therefore, kashayas means that
which helps to gain or keep the jiva in samsar. In other words,
kashayas are those things which keep Jivas in the cycle of birth and
death. Kashayas are also called passions and refer specially to anger,
ego, deception, and greed. These passions have many forms such as
attachments, hatred, enmity, hostility, arrogance, craftiness,
trickery, lust, greed, and possessive propensity, etc. While fun,
sorrow, delight, excitement, fear, disgust, abhorrence and sexual
craving, etc., provoke kashayas. They themselves are not kashayas, but
are rather referred to as nokashayas.

Anger, greed, deception, and ego are further subdivided into four types
depending upon their severity: The four types are:
a)   Severe (Anantanubandhi Kashaya),
b)   Moderate (Apratyakhyan Kashaya),
c)   Mild (Pratyakhyan Kashaya),
d)   Slight (Samjwalan Kashay).

a)   Anantanubandhi Kashay
This kashay binds the soul to endless worldly lives (samsar). It adds
bondage and impels the cycle of life and death to go on forever. This
kashay dwells in person who lives in false belief or Mithyatva . The
jiva, under the influence of this kashay, commits very violent sins and
has very severe attachments and hatred towards others.  On account of
the influence of this kashay, the jiva commits sins without realizing
what is right and what is wrong, and carries out evil actions without
any fear.  This kashaya undermines righteousness or samyaktva which in
this context means faith in religious fundamentals, tattvas.
Therefore, it is necessary to realize that a sin is a sin and should be
considered an ignoble action.  In this respect, when one destroys the
Anantanubandhi kashaya, one will develop the right faith in the tattvas
and will develop Samyaktva. If Anantanubandhi Kashaya arises it will
destroy the faith and will throw the jiva down from the level of
Samyaktva to Mithyatva or false belief.


b)   Apratyakhyan Kashay
Sins like violence should not be committed. Though jivas know and
realize this truth, they have not developed the strength to discard
such sinful activities. In other words, the idea that a vow should be
taken or restraint should be used to discard these sins does not arise.
Even if one desires to take such vows, the apratyakhyan kashay would
paralyze such desires. When this kashaya surfaces, it even drags those
who are observing partial restraints to a level of no restraints
(vowlessness). Under the influence of this kashay, the jiva, in spite
of knowing it, becomes so inactive and apathetic that he or she cannot
even say, "I will take a vow to refrain from this sin of this
magnitude".

c)   Pratyakhyan kashay
Pratyakhyan Kashaya does not oppose partial restraints, vows, or
pachchakhanas (accepting a vow to discard sins), but it eclipses the
idea of total vows. Even though the first two extreme kashayas are
gone, and faith and a desire to take total vows may appear, this
kashaya still proves harmful towards acceptance of the total vows.
During the effect of this kashaya, even though jiva may realize that
violence is a sin and would like to abstain totally from committing
such sins, he or she will only be able to restrain partially. Violence
towards the sthavar jivas may continue but when this kashaya is
destroyed, suppressed, or both one can totally restrain from causing
violence to all lives. Therefore, depending upon the effect of this
kashaya person may follow partial or total vows.

d)   Samjwalan Kashay
At the point when this is the only kashaya left, the has dropped
passions greatly in severity to the level of slight passions. At this
level a person may either suppress this kashaya or destroy it
completely. When this kashaya is suppressed, it will appear as if the
jiva is devoid of any attachment or hatred, but such a state does not
always last for long. Within the next half antah muharat (twenty-eight
minutes), the jiva will fall prey to newly surfacing kashayas, and may
regress all the way back to the influence of anantanubandhi kashaya. On
the other hand, if this kashay is completely destroyed then, the soul
will arise to the true non-attached stage from which there is no
rolling back. Therefore, when all samjwalan kashayas are destroyed this
jiva will become a Kevali. Thus it can be seen that even a slight
kashayas holds the Vitragata (status of equanimity) as a hostage.

4)   Pramad  (Indolence)
Pramad means that soul is inactive in contemplating on its own form.
Pramad is caused by five things:
1)   Arrogance,
2)   Sensual cravings,
3)   Passions,
4)   Sleep,
5)   Engaging in gossiping.

It may be described that the pramad is also caused by eight other
things:
1)   Attachments,
2)   Hatred,
3)   Ignorance,
4)   Doubt,
5)   Illusion,
6)   Forgetfulness,
7)   Harmful activities of the mind, body and voice
8)   Not caring for, and not having enthusiasm for any religious
activities.

If there is slight indolence (pramad) when a person has discarded all
sinful activities and is initiated as a monk or a nun, then that monk
or nun is called a Pramatta (one who is under the impact of pramad).
When a monk or nun discards gross pramad he or she is an Apramatta monk
or nun. Even after one becomes an Apramatta, passions may arise, but
they will be very subtle. Thus, these passions can be destroyed or
controlled. At such a time, the jiva will be strongly awakened.
Therefore, a very small degree of passion is not called pramad. When
the jiva transcends from this state of spiritual awareness, the vitrag
state appears. Consequently, senses are the cause for passions and
passions lead to one�s downfall.

Senses:
Senses are so slippery that if we are not vigilant, they get involved
into what is happening around us and provoke our passions. Passions in
turn may drag our souls from spiritual path. Let us understand how the
five senses can hinder our spiritual progress.

a)  Hearing:
A person may become involved in listening to sensual songs, music or
talk and may spend so much time in it that he or she may not be able to
concentrate on doing the necessary things. One should listen to
religious sermons and devotional songs which help to improve our
conation, cognition, conduct, and ultimately lead us to liberation.

b)   Seeing:
People spend so much time watching television that involves violence,
sensual or demoralizing episodes, or MTV which increase one's lust and
makes the mind more violent.  Instead, one should spend time watching
moral episodes and sermons by monks and nuns if available which would,
in turn, also increase our conation, cognition, conduct and lead us to
liberation.

c)   Smell:
We should not be engrossed in pleasures of perfumes and scents that will
increase our lust as well as other�s lust. Such engrossment will bring
the downfall of all parties involved. We should also be reminded that
there is a great deal of violence involved in the creation of such
products. Some people pluck flowers to smell, but they forget that they
have caused a death. Nonetheless, such is violence. For these reasons,
one should keep desires low, and stay away from such things.



d)   Taste:
Many people eat meat because they consider meat to be a tasty food.
Sometimes people overlook  the violence involved in meat production.  A
similar incident occurs when some one drinks liquor. Even though, some
may say we do not drink too much, we hear cries about driving while
intoxicated. Not only do these people harm themselves, but they cause
many innocent lives to be lost. There are many unwanted incidents
occurring in the society due to the influence of the sense of taste. In
order to prevent such occurrences, let us control our taste and stay
away from such things.  Let us learn to live on simplistic tasteful
food so that austerity like Ayambil can easily be performed.

e)   Touch:
What do kissing, hugging, or even shaking hands bring to our mind?  They
bring sensual pleasure and increase our lust and therefore, we should
avoid these things. We can greet a person by saying "Jai- Jinendra"
with folded hands.

5) Yoga (Psychophysical Activity)
In Jainism, yoga means psychophysical activities. In other words, the
thoughts, the words, and the physical activities of the jiva are called
yogas. There are fifteen types of activities. If these activities are
meritorious, the soul gathers auspicious karmas, and if they are
demeritorious, the soul gathers inauspicious karmas.

The Manoyoga (the activity of the mind) is divided into four subtypes:
1)   Satyamanoyoga - thinking about an object or its condition for what
it is. For example: "Right knowledge, right faith, and right conduct
action, would lead to Moksha."

2)   Asatyamanoyoga - thinking about a thing or its condition, in such a
way which is contrary to what it truly is. For example: "Right conduct
is not necessary for Moksha."

3)   Satyashatyamanoyoga (mixed activities of the mind) - thinking that
something may have some truth, but not the whole truth, or may have
some untruth, but not totally so. For example: "Knowledge itself is
enough to attain Moksha".

4)   Vyavaharmanoyoga - thinking about something which is of a general
nature. In this the truth or untruth, does not matter very much. For
example: "Let me tell Ramesh that it is nine o�clock because if he does
not get ready, he will be late." "Let me tell Bhavesh, it is lunch time
even though there is half hour more to go."

The Vachan yoga (the activity of the speech)is divide into four
subtypes:
1)   Satyavachan yoga - speaking the truth about an object.
2)   Asatyavachan yoga - telling lie about an object.
3)   Satyashatyavachan yoga (mix vachan) - saying something that may
have some truth and some untruth.
4)   Vyavaharvachan yoga - refers to casual words like; "You may go. You
may come in, etc."
  The Kaya yoga (the activity of the body) is divided into seven
subtypes which are related to the following five types of bodies:
1)   The human beings, animals and birds have the audarik body.
2)   The heavenly beings and the inhabitants of hell have the vaikriya
body.
3)   The highly spiritual monks, who have mastered the shastras
(fourteen poorvas) go to Samavasaran when they need clarification of
their doubts  where Lord Arihant is giving a sermon, by creating a
special extra body called the aharak sharir. Their real body stays with
them wherever they are.
4)   The tejas body gives energy to the whole body.
5)   The karman body carries the imprints of karmas to the next birth.

When the soul departs from the current body, at the time of death, the
tejas and karman bodies go with it to the next life.

Kaya yoga means the activities of these bodies, any organs, or any sense
organs of all jivas.  The seven types of kaya yogas are divided into:
Two Audarik Kaya yoga -  (1) Mishra Audarik, and (2) Pure Audarik,
Two Vaikriya Kaya yoga - (1) Mishra Vaikriya, and (2) Pure Vaikriya,
Two Aharak Kaya yoga   - (1) Mishra aharak, and  (2) Pure Aharak, and
One Karman Kaya yoga.

1)   Mishra Audarik Kaya Yoga: As a jiva is reborn in the next life, a
new body is not ready at the very first moment, but the body is formed
with the help of the Karman sharir, a collection of karmas, and with
Audarik Pudgals. This activity is called the Mishra Audarik Kaya Yoga.

2)   Pure Audarik Kaya yoga: Whatever activities that occur after the
body has been fully formed are called the Audarik Kaya Yoga.

The same is for:
3)   Mishra Vaikriya Yoga, and  4)   Pure Vaikriya Yoga,
5)   Mishra Aharak Yoga,   and  6)   Pure Aharak Yoga.
7)   Karman kaya Yoga: When the soul (jiva) travels to the next life, it
first goes straight up and then, it usually turns twice. When the soul
turns for the first time, it does not have any connection with a body
because it has just discarded its current body and has not reached its
next. At that time, the activity of the soul is due to the Karman body.
This activity is called the Karman Kaya Yoga.

All together there are 15 yogas. These activities could be the
auspicious ones or the inauspicious ones.  Truthful activities relating
to religious principles are auspicious activities.  Untruthful
activities relating to religious principles are inauspicious.  We
attain punya (merit) by means of auspicious yogas and papa (demerit or
sin) by means of inauspicious yogas.


25   Different activities:
The following twenty-five activities cause influx of karmas, and one
should take care to avoid them:
1)   Kayiki activity: When carefree physical activities cause injury.
2)   Adhikarniki activity: When someone engages in the activity of
creating or  supporting the instruments or weapons of violence.
3)   Pradvesiki activity: When someone is causing injury due to anger.
4)   Paritapaniki activity: When someone acts in grief and sorrow,
causing others grief or sorrow.
5)   Pranatipatiki activity: When someone kills or injures any part of
the body.
6)   Arambhiki activity: When someone begins activities which would
cause injury. For example: building a house, or tilting a farm, etc.
7)   Parigrahiki activity: Activities which cause hoarding of grains,
cattle, wealth, and other material things.
8)   Mayapratyayiki activity: When someone is causing injury by way of
deceptive activities.
9)   Mithyadarshanapratyayiki activity: When someone acts contrary to
the path shown by the Jina and follows a false faith.
10) Apratyakhaniki activity: When one carries on activities without
taking their vows.
11) Dristiki activity: When one looks at someone else with  lust, hatred
or attachment.
12) Spristiki activity: When one touches or hugs or kisses  someone else
with lust.
13) Pratityaki activity: When one reacts to unrelated matters.
14) Samantopanipatiki activity: When one enjoys praise for possessing
wealth.
15) Naishastriki activity: When one causes injury or death on the job
due to compulsion or command from a superior.
16) Svahastiki activity: As an employer, when one commands an employee
to perform any action which may cause injury.
17) Ajnanpaniki activity: When one acts contrary to the Jina�s teaching
while thinking he or she is a wise person.
18) Vaidaraniki activity: When one unjustly speaks ill of another person
in order to defame others.
19) Anabhogiki activity: One should be very careful when voiding urine
or defecating bowel movements, etc.
20) Anavakanksapratyayiki activity: When one shows disregard to and
disbelief in the effectiveness of laws of life and conduct as
proclaimed by the Jina.
21) Prayogiki activity: When one does not control mind, speech, and
bodily movements as taught in the Jain Scriptures.
22) Samudayiki activity: When one acts with such wide implications that
all eight karmas become attracted. For example, many people go to see
acts of violence such as hanging, and have thoughts which make them
wonder why it is taking so long to hang someone.
23) Premiki activity: When a person does things under the influence of
deceit and greed.
24) Dvesiki activity: When a person does things under the influence of
pride and anger.
25) Iryapahiki activity: Any passionless movements or activities.

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