ERADICATING KARMA

Once Gajsukumal, the younger brother of Shri Krishna asked Lord Neminath (the 22^nd Jain Tirthankara dating back to 3138 BCE), “Oh Lord! Is there any way to attain liberation in a short time?” Gajsukumal was initiated as a Jain monk under Lord Neminath’s order and was eager for liberation. The Lord replied, “Oh Gajsukumal, one can attain liberation by differentiating the body and the soul and by gaining stability and absorbent in the nature of the self-soul.”   

Thus, to attain Omniscience and liberation one has to first learn the qualities of both the soul and the matter (the body) and then by differentiating them by thought and by remaining absorbed in the nature of the soul one first destroys the four destructive karma namely, Knowledge Obscuring, Perception Obscuring, Delusion and Obstructing and attains the state of Kewala or Omniscience and attains liberation in the end of life. This sounds easy at first but when we try to practice such kind of meditation then we feel that it is very difficult. We face the traffic of thoughts in our mind which is very difficult to stop. We can’t get even a second free of thoughts. The differentiation of the body and the soul in meditation is only possible after attaining stability of mind. In Jainism the Tirthankars have explained the Nine Fundamentals which are better known as “Nav Tattva”. The Nine fundamentals contain all the major principles and practice which are essential for one in order to attain liberation. Liberation means free from all the eight karma. The eight Karma are Knowledge Obscuring (Gnanavarniya), Perception Obscuring (Darshnavarniya), Delusion (Mohaniya), Obstructing (Antaraya), Life-span pertaining (Ayu), Status Determining (Gotra), Body Determining (Nam) and Feeling Pertaining (Vedniya). The first four are known as the Destructive Karma and the rest four are known as the Non-destructive Karma. The first hinders the inherent nature of the soul and by eradicating these karma one attains Omniscience or Kewala Gyaan.

In the Nine Fundamental principle the ninth and the last fundamental explains the essential austerities for liberation and it is know as the Nirjara Tattva. There are 12 austerities to eradicate karma. The first six are known as External Austerities and the res six are known as the Internal Austerities. The internal austerities are the main weapon to destroy karma. But it is difficult to practice them without practicing the external austerities. The external austerities create a base for the internal austerities. It is important to learn them. So let’s understand them briefly.

External Austerities

1. Fasting (Anshan): In fasting one renounces eating and drinking for a certain period. One can combine the physical fasting with total control over inner desires. One spends time of fasting period by reading religious materials.
2. Partial Fasting (Unodari): To eat less than the normal diet is called Partial Fasting or Unodari. The deeper meaning of Unodari is to practice more self restraints by reducing non-virtuous activities.
3. Limiting Food Items (Vriti Sankshep):  This austerity is for developing willpower. The Jain monks take up “Abhigraha” (makes some resolution). The laymen and laywomen observe this austerity by limiting the number of food items.
4. Limiting Tasty Food (Rasa Tyag): In this austerity one renounces his/her tasty foods and thus enabling to strengthen one’s spiritual capability. One takes food without oil, butter, spices, salt and also avoids sweets, milk, sugar etc. To suppress one’s passions, it is essential that he overcome his desire for tasty food. One, who has a desire for tasty food, cannot be free of sensual instinct.
5. Physical Forbearance (Kaya Kalesh): Body is an instrument that is needed in good condition for undertaking spiritual pursuit and therefore, it is important to develop its endurance power. Thus one is enabled to tolerate the bodily inconveniencies with equanimity.
6. Controlling the Senses (Salinta): We use our senses to satisfy our external needs and that is supposed to give happiness. In this austerity one does not develop a positive attitude to what he sees, hears, smells, tastes and touches.

Without practicing these austerities one cannot practice the internal austerities. And internal austerities are the main weapon to eradicate karmic dirt. Although it is monks who undertakes internal austerities and can perform very well because they have no possessions and have abandoned mundane life. But the householders can also undertake internal austerities according to their own strength. Let’s have a look at the types of internal austerities.

INTERNAL AUSTERITIES  

1. Repentance or Confession (Prayashchit):  One repents for the various errors, the faults and the sins committed. This can be performed in the presence of an ascetic or can be done alone. Prayashchit is a very vital type of Nirjara. Prayashchit is a process of improving mental, emotional and spiritual health. Nirjara is a spiritual cleaning process. Purity of body, mind, and emotions is the result of this process.
2. Humility (Vinaya): Vinaya means humbleness, kindness and respect. The ultimate meaning of Vinaya is the absence of ego. Vinaya saves Jiva from getting bad destinies like hell. Vinaya is an internal quality of Jiva. Vinaya is considered the root of the religion per Jain canonical books. Vinaya is given the utmost importance in Jainism.
3. Selfless Service (Vaiyavruta): To serve the monks, the practitioners (one who observes austerities) with devotion and without any selfish motive is called Vaiyavruta. If one offers the right food, clothes, medicines, and other necessities to Jain ascetics, it is called Vaiyavruta.
4. Self Study (Swadhyay): The spiritual meaning of Swadhyay is to remain in equanimity. Swadhyay also keeps the right knowledge alive for the next generation and generations to come. As per Jain canonical books, Jain ascetics are required to do Swadhyay for about nine hours a day. To acquire knowledge, to render it free from doubt, to be lucid and ripe and to seek to propagate it - all these can be covered in Swadhyay.
5. Meditation (Dhyana): In Jainism, Dhyana has been divided into four forms. Raudra Dhyana (Wrathful Meditation), Arta Dhyana (Sorrowful Meditation), Dharma Dhyana (Religion Oriented Meditation) and Shukla Dhyana (Pure Meditation). If we observe the living beings in the world then we see that all are in Meditation. Either virtuous or non-virtuous. The first two meditations are non-virtuous and worth rejected in order to attain liberation. The last two should be practiced daily. Dharma Dhyana is essential for the house-holder or the monks. It is not possible to achieve Shukla Dhyana without practicing Dharma Dhyana. Now let’s have a look at the sub-types of Dharma and Shukla Dhyana.

*Dharma Dhyana: In Dharma Dhyana one meditates and reflects on the teaching of Lord Tirthankar. That is called “Commandment Religious Meditation”. To contemplate on the misery of the worldly people and animals is called “Misery oriented Meditation”. To contemplate on the law of Karma and to think that one suffers because of his own Karma is called “Fruition of Karma oriented Meditation”. To contemplate on the structure of the Universe, like its substances and the three folded Universe is called “Cosmos oriented Meditation”. Dharma Dhyana is essential for stopping the binding of new karma and the observer eradicated his/her past karma as well. By practicing it regularly one’s inner passions become lighter and he/she reaches the 8^th stage of spiritual development (Gunasthana). Here by climbing the ladder of annihilation (Kshapak Shreni) one enters the Shukla Dhyana (Pure Meditation).

*Shukla Dhyana: When climbing the ladder of Annihilation, the practitioner enters the Shukla Dhyana. According to Jainism, the aspirant who enters Pure Meditation never returns back in the cycle of rebirths. There are four types of Shukla Dhyana;

1. Multi Aspect Spiritual Meditation: In this, one meditates on the different modes of the self and matter. His/her mind cannot become steady on the permanence nature of the self. This meditation lasts for Antarmuhurta (within 48 minutes).

2. Single Aspect Spiritual Meditation: In this, one meditates only on one subject, the permanence nature of the self. The mind becomes steady and the practitioner-meditation-goal becomes unite. In this meditation one destroys the four destructive karma and attains the state of kaivalya (Omniscience), and becomes Arihanta. He/she also known as the Jina (The one who has destroyed the inner enemies). He/she now perceives the objects of the universe from infinite past and future at once, directly by the soul.

3. Subtle Activity Spiritual Meditation: This is observed only by an Omniscient Lord. When the meditation involves a subtle bodily Yoga while putting an end to all the remaining Yogas, this act of concentration is called Subtle Activity Spiritual Meditation. At this stage, there proceeds only the subtle bodily activities like inhalation and exhalation and there is no possibility of a fall.

4. Absorption in Self Meditation: When even the subtle bodily activities like inhalation and exhalation cease altogether and the constituent units of the soul become free from all wavering, then the state is called Absorption In Self Meditation. In this state, no activity takes place. In the fourth subtype of Dhyana, all Influx of Karma and all bondage of karma cease altogether, all Karma come to the end, and liberation (Moksha) is attained. The last two are also called Anälambana or devoid of any dependence.

6. Abandonment (Vyutsarga):  The last austerity is Vyutsarga. It is divided into two major types: Internal Aspects and External Aspects. There comes four subtypes in the External Aspects,

1.    Abandonment of Body

2.    Abandoning the company of other Mendicants

3.    Abandoning material objects (such as clothes, pots, blanket, medicine etc)

4.    Abandoning food and drink

          

         There are three types of Internal Aspects

1.    Abandoning or overcoming the passions (Anger, Ego, Pride and Deceit)

2.    Abandoning Worldly Life

3.    Eradicating Karma

From this we learn that the external austerities are very important to make the grip stronger in the internal austerities. One gets rid of karma by practicing internal austerities. By overcoming bodily needs and sensual activities one becomes able to practice meditation and kayotsarga and become equanimous in every good and bad condition. 

VISION OF NON-DIFFERENCE

Expecting happiness from the modes of external objects is wrong vision. Expecting happiness from the self-soul is right vision. The modification of happiness comes from the self soul. According to Jainism the Cosmos is made of six eternal substances which are Jeev (Souls), Pudgal (Fine material atoms/Energy), Dharmastikay (Medium of Motion), Adharmastikay (Medium of Rest), Aakash (Space) and Kaal (Time).  There are infinite souls in this Cosmos and all are independent from each other. None is the doer of the other’s happiness and sorrow. The basic attributes of a soul are Infinite Knowledge, Infinite Perception, Infinite Bliss and Infinite Power. To know and to perceive is termed in Jainism as “Upayog”. When the Upayog is oriented towards the outside things then it causes the raise of attachment and aversion. When it is fixed in the self then there is no attachment and aversion and the soul stays away from Karma.

Every substance in the cosmos has dual nature, special and general. From the special aspect the substance undergoes changes. From the general aspect the substance is steady and unchanged. The changing form of a substance is called modifications. For example, a bar of gold has its own original qualities. That bar can be converted into a chain. In that case, the shape of the bar is destroyed and a new shape (chain) has been produced. However the qualities of gold remain unchanged. Now if we melt the chain and make a bangle out of it, then we destroy the chain (an old form) and produce a bangle (a new form). Again the inherent qualities of the gold remain unchanged. Therefore, the bar, chain and bangle transient forms or modifications while gold is the matter (Dravya) which remains constant. This is just an example in real even the gold is modifications of Pudgal. Pudgal or fine material atoms are the substance in this case which remain unchanged in every process. The star (the sun) is a giant ball of plasma. Plasma is the state of matter which is ultimately made of innumerable sub atomic charged particles. The sun is the modification. After billions of years the sun will lose its present form and will convert into a new form, a planetary nebula. In this case the basic qualities of Pudgal is steady and unchanged only the form is modified.

Our main problem is that all unenlightened people in this world directly focus and value the modifications of the substance. The one who is oriented in the modifications will value the gold more than the stone. The fact is the gold and the stone are made of same particles. We generally take the substance and its modifications to be different. To think that both are one is called the vision of non-difference or Abhed Drishti. The enlightened have this vision and they see all non living substances as atoms. We become addicted to the modifications not to the substance. That’s why if someone steals gold from us then we become unhappy and angry. But if someone takes stone from our hand then we won’t be angry that much because we have the value of gold far more than stone. The enlightened will see them to be the same. Thus they will develop detachment from all the external things and will remain in the meditation of the self-soul. We have divided things into too many forms and that’s why we have become too far from our real self. In order to remain in deep meditation of soul and to remain detached to the other things we have to practice the vision of non-difference.

-Rahul Zota

SCIENTIFIC INTERPRETATION OF THE JAINA KARMA THEORY

Jain philosopher-monks postulated the existence of karma as subtle and microscopic particles that cannot be perceived by senses, some two millennia before modern science proved the existence of atoms and subatomic particles. However, these and other elementary particles that have been either discovered or postulated cannot be equated with karmic particles. Some authors have sought to explain the concept of karmic particles in the context of modern science and physics. Hermann Kuhn points out that, although the idea of "karmic particles" is not yet proven, one only needs to recall that science found proof of the existence of molecules and atoms only the 19th and 20th century.  Anyone who would have suggested that these "indivisible" particles were made up of even subtler units like quarks and leptons only a hundred years ago may have been dismissed, though such theories were in existence. With regards to interaction of consciousness and karmic matter, he further states that, it can be easily understood considering that ideas like the mind fundamentally affecting matter are now accepted in scientific circles. While admitting that though science has not discovered karmic matter yet, he is of opinion that it does not state anything against its existence. K. V. Mardia, in his book The Scientific Foundations of Jainism, has interpreted karma in terms of modern physics, suggesting that the particles are made of karmons, dynamic high energy particles which permeate the universe.

Courtesy: Wikipedia

SUBSTANTIVE AND INSTRUMENTAL CAUSES (UPADAN-NIMIT)

1.        Every substance in this world at every moment independently manifests in different modification of its own attributes on its own accord. These manifestations of the substances are their actions. These actions are called condition, change, modification or behavior. Each substance is the creator of its own modifications. It does not at all need the favor or co-operation of any other substance for these modifications.

2.        Any activity materializes with its cause only. The stuff that produces the activity is the cause thereof. This stuff which produces the activity is in form of “Uppadan and Nimmit” only (substantive cause and instrumental [conventional] cause).

Substantive cause: - (Uppadan Karan); - that which itself changes its own condition is called the substantive cause or capacity of manifestation is existing in the substance itself. This is known as uppadan-karan.

Instrumental cause :-( Nimitt karan): - that which does not change, its own condition, but upon which suitability is imposed is called the instrumental or conventional cause. Dravya which itself does not manifest this particular action but which is considered to be favourable cause of this action is called Nimmit Karan.

Example: - In the making of an earthen pot, earth is the substantive cause and weed, stick and the pot- maker are instrumental causes.

3.        The substance in which the modification is born is the power of the self (Uppadan Karan) were produce modification is the object i.e. Upadeya.

4.        From the point of view of the conventional cause, the same modification is the changed condition i.e. Namittik.

5.        The same modification is thus illustrated in two ways; one from the point of views the power of the self and from the other point of view the conventional cause.

6.        In the emergence of the making of pot, substantive cause is earth, from that aspect making of pot is the object and potter wheel etc are conventional causes. The same making of` pot from the point of view of conventional cause is the changed condition of the substance.

These are just two aspect of the same phenomenon.

7.        Conclusion is that in earth and pot the relationship is of ‘Uppadan – Uppadey’. In pot maker and pot the relationship is of Nimmitt – Naimittik.

8.        For activity – the eligibility at that time of substance is called Uppadan – uppadan means the natural capacity of the substance. During the activity – the instrumental other substance is called Nimitt. Nimitt means presence of suitable favorable – other thing.

9.        Let us understand this phenomenon with other examples. Apply these concepts of substance or conventional cause in necklace and right faith.

• The substance gold is the power of the self and necklace is the desired manifestation. Fire, goldsmith and others are conventional causes, and necklace is the new condition.
• In the same manner the soul substance or the attribute of faith is the power of self and right faith is the desired manifestation. The removal of perverted faith or karmic matter is the instrumental cause and right faith is the changed state of faith attribute.

10.    The uppadan and Nimmitt does not have subject – object relationship; because both are different independent substances. The Nimmitt – Naimaittik relation should be acknowledged.

11.    This power of self is of two kinds:

• The eternal self power (Trikali means permenent Uppadan)
• The momental power of the self (Temporary Uppadan)

1. The substance or attribute that undergoes the change itself is the eternal self power.
2. The momental power of self can be illustrated in two ways:

a)     An eternal current of manifestations flows in the substance and the attributes. In that eternal current the immediately previous momentary manifestation (purva prayay) is the momental power of the self and the manifestation immediately after the present moment (uttar prayay) is the action.

b)     The momentary capacity (eligibility) of the substance to change in that particular modification is the momental power of the self and manifestation is the action.

12.     The momentary self power is called the forceful cause also. The eternal self power is always present, but if that is regarded as the completely forceful cause, alleged actions will always be in the process of happening. As such the forceful cause is the immediately previous manifestation of the substances and the momentary ability of the substance itself is there. Action can not be fruitful without these two and it always materializes when the two are present. We can say conclusively that the substance itself with its previous modification is the power of the self and substance with the immediately next manifestation is the desired action. Favourable external circumstances and objects are conventional causes and the alleged modification their action.

13.    Conventional causes are of two kinds:

a)     Indifferent (Udasin)

b)     Prompt (Prerak)

14.    When the self is completely ready, the desired action materializes and that time the favorable instrumental causes are always present; one does not have to find them. It is therefore said that the seeker of the soul should not be restless in finding favorable instrumental causes. Who says that instrumental causes are not there? However we have not to make a search of these. When the action is self materialized, the favorable instrumental causes are always there. This is state of the things. We should understand this.

15.    Action does not follow the instrumental causes; instrumental causes are so called according to the action.

16.    Non self substances do not forcefully obstruct the altered action; when our own manifestation is undesirable, then it is only an external cause, while another man spoils his thoughts without any instrumental cause. As such, there is no instrumental causation as a rule. Thus, it is perverted faith to find fault of non self substances.

17.      Neither the instrumental cause does anything by force nor does the self collect or brings instrumental causes together. The mutual relationship is very simple. This is explained in the following way:

• If a karmic matter by its own effort hurts the sentient nature of the soul and if it fetches external material, then karma must be animate as well as possessing strength, but is never like that; the relationship is very automatic. When the karmas reach the stage of fruition, the soul itself leaves it natural poise and behaves otherwise and the other substances also behave in their own manner. Such is the relationship of the desired action with the instrumental cause. The same holds good in the case of karmas. The whole of karma principle is explained in terms of Nimitta. So try to understand uppadan & Nimitta karran.

18.    By understanding the correct nature of the power of self and the instrumental causes for materialization of an action. We can avoid unnecessary controversy and become happy.

19.    Because a person does not have a correct knowledge of the intrinsic power of the self and the conventional causes of its manifestation, he throws the blame of his guilt on the conventional causes and wants to remain innocent. The soul cannot be free from unhappiness and grief by throwing the responsibility of its own delusions, attachments and aversions on the karmas. In such a state we lose the capacity to find our own truth and to see within us.

20.     By understanding these in their right perspective, the pride of being able to do something in others is gone. The inferiority due to the desire of help or support from others is finished. The desire of association of the non self substances and the consequent restlessness is eliminated and natural, quiet, undisturbed state of soul emerges. This is state of self-realization.

21.    It is very much essential to know both Uppadankaran and Nimittkaran.

22.    But for looking within or for self-realization process - we have to remove our Dristi from Nimitt and concentrate on Uppadan.

23.    The activity of knowing which is the work of our Gnyan (knowledge) attribute is continuously going on. Each one of us realizes this continuous activity of knowing. But ignorant Jeev (Soul) has believed that because there is a particular thing present and existing before it, he is having Gnyan (knowledge) of it or he knows it. One has this erroneous belief that dhyana (meditation) of knowledge take place because of Gnyeya (other thing). Each paryaya (mode) of Gnyan is the manifestation of Gnyan attribute, and that is real Uppadankaran of this Dhyana Paryaya. And that particular object. (Gnyeya) is called Nimittkaran; this understanding will be helpful in process of self-realization.

24.    All this knowledge you are acquiring is only because of your Uppadan. This preaching or sermons are only Nimmitta guru or scriptures are Nimitta only. This should be understood very well.

Courtesy: “Jainism Means Self-Realization”

PRINCIPLE OF FREEDOM OF SUBSTANCE

Only Arihanta, the conquer of love and hatred can achieve the height of ultimate truth

According to Jainism the cosmos is made of six substances and all the substances are eternal. Nobody has created them and nobody can destroy them. The six substances are described below:

1. Jeev (Soul): According to Jain philosophy, this universe consists of infinite Jivas or souls that are uncreated and always existing.  There are two main categories of souls: unliberated mundane embodied souls that are still subject to transmigration and rebirths in this samsara due to karmic bondage and the liberated souls that are free from birth and death. All souls are intrinsically pure but are found in bondage with karma since beginning-less time. A soul has to make efforts to eradicate the karmas attain its true and pure form. The sentient substance (soul) is characterized by the function of understanding, is incorporeal, performs actions (doer), is co-extensive with its own body. It is the enjoyer (of its actions), located in the world of rebirth (samsara) (or) emancipated (moksa) (and) has the intrinsic movement upwards. The qualities of the soul are cetana (consciousness) and upyoga (knowledge and perception). Though the soul experiences both birth and death, it is neither really destroyed nor created. Decay and origin refer respectively to the disappearing of one state and appearing of another state and these are merely the modes of the soul. Thus Jiva with its attributes and modes, roaming in samsara (universe), may lose its particular form and assume a new one. Again this form may be lost and the original acquired.
2. Pudgala (Material Atoms): Matter is classified as solid, liquid, gaseous, energy, fine Karmic materials and extra-fine matter i.e. ultimate particles. Paramāṇu or ultimate particle (atoms or sub-atomic particles) is the basic building block of all matter. One of the qualities of the paramāṇu and pudgala is that of permanence and indestructibility. It combines and changes its modes but its basic qualities remain the same. It cannot be created nor destroyed and the total amount of matter in the universe remains the same.
3. Dharma-Dravya (Medium of Motion): Dharma and Adharma are peculiar to the Jain system of thought, depicting the principles of Motion and Rest. They are said to pervade the entire universe. Dharma and Adharma are by themselves not motion or rest but mediate motion and rest in other bodies. Without Dharma motion is not possible. The medium of motion helps matter and the sentient that are prone to motion to move, like water (helps) fish. However, it does not set in motion those that do not move.
4. Adharma-Dravya (Medium of Rest): Without Adharma, rest and stability is not possible in the universe. The principle of rest helps matter and the sentient that are liable to stay to stay without moving, like the shade helps travelers. It does not stabilize those that move.
5. Ākāśa (Space): Space is a substance that accommodates the living souls, the matter, the principle of motion, the principle of rest and time. It is all-pervading, infinite and made of infinite space-points.
6. Kaal (Time): Kāal is a real entity according to Jainism and all activities, changes or modifications can be achieved only through the progress of time.

Only souls are living and has consciousness, the rest of five has no consciousness. The five substances other than Matter are formless and cannot be perceived by both the senses and the sensors.

Now the Principle of Freedom of Substance is as below:

Now there is an important principle in Jainism called the PRINCIPLE OF FREEDOM OF SUBSTANCE taught by the enlightened masters. This principle states that each of the six substances is independent. None depends on another. None can harm, alter, affect or influence the other substance. Each soul is independent and cannot harm, alter, affect or influence the other soul. Every soul is the doer and enjoyer of its own attributes. Each atomic particle being substance is also independent. Each substance remains in boundary of its own attributes and modifications. All matters absorbed in own substance, touches their own circle of infinite virtues, yet they do not mutually touch each other. Even one soul cannot interfere in the activity of other soul. Activity of two substances is different only. Consciousness is not doing activity of inanimate; an inanimate is not doing activity of consciousness. Man who believes doing two activities of one substance is of illusory sight.

In this world, many have great illusion that by karma (karma atoms), soul’s pure state is spoiled. In other words, inanimate karma atoms is doer of soul’s spoiled state, but it is not so, because it is against the Principle of Freedom of Substance. Here we can take an example to understand this. A soul resides in a body but from the absolute view point both are different substances. The soul is consciousness and the body is inanimate (made of innumerable particles). Now as we walk, run or stop the body also walks, runs and stops. So anyone can say that in this case the animate (soul) is doing the work of inanimate (the body) but it is not so. Because the ability (the energy for movement) is an attribute of matter also, so in real case it is not us who causes this body to move. We are the Instrumental Cause (Nimitta) but the Real Cause (Upadaan) is within each atoms of this body.

Suppose, an atomic particle (an electron etc) is in space, here again a particle and space are two different substances. So a particle, despite being in space never touches any attribute of space. Space is absorbed in its own attributes and a particle is absorbed in its own. Same thing can be considered for soul.

People who are in illusory state believe that, * this world cannot be made without a doer (God or something like that). * One soul can do other soul’s life, death, happiness, misery. * By inspiration of soul body can move here, there and can speak. * Karma (Matter) can trouble the soul. * Somebody’s blessings become welfare of others. * A potter makes a pot or a goldsmith shapes ornaments.

Ignorant believes that God will rescue him/her. If we think that way then it does mean that there is no spirit and power in us. Thus we become dependent on someone else, something fantasy. To get rid of such ideas one has to develop faith that one’s freedom is in one’s own hands. When a soul destroys the bondage of karma then it attains the state of perfection and that state is called God or Siddha. Every soul is doing own feeling and suffering – cannot become doer or sufferer of other things. In the time of intense disease, soul does not feel suffering of inanimate disease but experiences hatred feeling because of its wrong belief and ignorance. In the experience of pure soul with spiritual knowledge and faith – soul is not doer or sufferer of attachment and resentment – but is doer of pure state of modification and enjoys its bliss. This is the stage of self-realization.

From this we conclude the independence of each substance, its attributes and its modification. This is the most important principle of Jain philosophy. One can attain state of self-realization by complete understanding and faith of this great principle of Jain philosophy.

LORD SHANTINATH: 16TH JAIN TIRTHANKAR

Lord Shantinath was the 16^th Tirthankar (Ford-maker) of present era in Jainism. Shantinath was born to King Viswasen Raja and Queen Achira Rani at Hastinapur in the Ikshvaku clan. His birth date is the thirteen day of the Jyest Krishna month of the Indian calendar.

Previous Births of Lord Shantinath

1. Kind Shrishen 2. Birth as a Celestial Being 3. Shriprabhdev 4. Amittej Vidyadhar, 5. A Celestial Being 6. Aparajit Baldev, 7. In the Achyut Celestial World. 8. Vajrayudh Chakravarti, 9. In the Graiveyak dimension 10. Meghrath 11. In the Sarvarthasiddha dimension, 12. Lord Shantinath.

The 10^th Birth: King Meghrath

According to Jain Cosmology this Universe is divided into three realms. The upper realm is constituted of 12 Celestial Worlds. We live in the middle realm which contains billions of galaxies (dweep). The lower realm is constituted of seven hells. The souls that reside in the upper realm are powerful than us (from absolute perspective all souls are alike but because of virtuous karma many souls take birth in the celestial worlds). The celestial beings can do things which we can’t.

Meghrath was a benevolent and religious ruler. He was compassionate and protected all living things. Being a Kshatriya and a warrior he had the chivalry to sacrifice all he had in order to protect those in trouble. One day while observing the partial renunciation vow (Paushadh) he was about to start a discourse on the religion propagated by the Tirthankars. All of a sudden a pigeon, trembling with fear, fell in his lap and uttered in choking human voice, "Save me, O king! Give me refuge; take me under your protection!" The compassionate king comforted the bird and took it under his protection. The pigeon was followed by a falcon who too uttered in human language, "O king! This pigeon is my food, leave it alone." The king tried to explain, "It has taken refuge with me, as such I am duty bound to protect it. I will give you any type of food you want; why kill a living thing just to fill your stomach?" The falcon insisted, "If you will not leave it I may die of hunger. I am a carnivore; who will provide me food. If I die, you will be responsible and bear the sin." When the falcon did not yield, Meghrath said at last, "O falcon! As long as I exist, I will not allow you to die. I will cut out flesh from my body equivalent to the weight of this little pigeon and give it to you. You may satisfy your urge to eat. But under no circumstance I shall allow you to kill the bird that has taken refuge with me." The falcon agreed to this proposal and the king put the pigeon in one pan of balance and in the other started putting pieces of flesh cut out from his own body. Surprisingly, the weight of the pigeon continued to increase as the king went on putting his flesh in the pan. Witnessing this pathetic scene, the queens and the members of the assembly were moved to tears. They requested the king not to sacrifice his precious life for a mere pigeon. The falcon, was also requested relent but he too declined. The king continued to cut flesh from his body and put it in the pan of the balance. At last, when the pieces of flesh were not enough, the king got up from his seat and sat down in the pan. Everyone present was dumb struck at this lofty compassion and chivalry displayed by the king. Suddenly there was a flesh of divine light and a divine personage appeared. The pigeon and the falcon disappeared. The celestial being appeared and addressed the king, "Maharaj! The Indra was praising your compassion and courage, in his assembly. I could not contain myself and came around to test you myself. All this was my creation. You come out with flying colors. You are worthy of the praise bestowed on you by Indra. Please forgive me." The celestial being filled Meghrath’s wounds instantaneously and left for his abode. Whenever there is a talk about chivalry and compassion king Meghrath’s name is taken with respect.

Disturbed by the miseries of the mundane life, one day king Meghrath was doing mediation. He transcended to a very high level of purity. Knowing about this uncommon purity and determination of Meghrath, indra bowed to him with reverence, "My salutations to you O citizen Yogi! There are but a few in this world who could reach this level of detachment and purity." Two senior consorts of Indra, Surup and Atirup did not like this gesture of praise of a mere human. They both came to disturb the meditation of Meghrath. They made several beautiful and voluptuous damsels appear before the king. These beauties tried to disturb Meghrath by a display of dances and inviting gestures. When these night long seductive afflictions failed to disturb king Meghrath, the goddesses, before returning to their abode, appeared themselves and asked the king to forgive them. King Meghrath, then, crowned his son and took Diksha from Arhat Dhanrath. Due to his increasing purity in meditation in the face of many afflictions, he earned the Tirthankar-nam-and-gotra-karma. Completing his age he reincarnated in the Sarvarthsiddha dimension.

Birth of Lord Shantinath

From the Sarvarth Siddha Dimention of the heavenly realm, the being that was Meghrath descended into the womb of queen Achira, wife of king Vishvasen of Ikshvaku clan and ruler of Hastinapur. On the thirteenth day of the dark half of the month of Jyeshta the queen gave birth to the great and illustrious son. The whole universe, including even the hell, was pervaded by a soothing glow and a feeling of joy and happiness. Due to the pacifying influence during the period of pregnancy, the new born was named Shanti Kumar (Shanti = Peace). When he came of age he was married to several beautiful princesses.

The Sovereign King Shantinath

After a few years king Shantinath got a son who was named Chakrayudh. Several years later, the divine disc weapon appeared in the armory. When the traditional worship rituals of this weapon were concluded, it started moving toward the east on its own. Shantinath followed the Chakra with his armed forces. Most of the kings on the way surrendered. After defeating the remaining few Shantinath became a Chakravarti (A Sovereign King).

Renunciation and Spiritual Practices

Slowly and steadily all his Karmas to live in palace and rule as a king was over. He realized the real purpose of his life, his ultimate goal to be achieved in this very life span. He handed over the responsibilities of the kingdom to his son Chakrayudh.

For the entire year from that time, he distributed wealth among the people. One day, along with thousand other kings, he came out of the palace, removed his hair with his fist, uttered, “Namo Siddhanam” (I bow down to all liberated souls) and became an ascetic.

He went roaming place to place and meditating. Lots of problems came in his path but they all had to surrender to Lord Shantinath’s feet. Due to his pacifying glow of compassion all the animals around him used to come near him and sit peacefully. For one long year, Lord Shantinath did hard practices and remained engrossed in meditation to realize the self.

Omniscience and Nirvana

After wandering as an ascetic for one year he returned to the same jungle of Hastinapur Town, where he had taken renunciation. There on the ninth day of the bright half of the month of Paush, while meditating under a Nandi Tree, Lord Shantinath attained Omniscience. His first discourse was on the subject of disciplining the senses. In his first religious discourse his son, mother, wife, all the people of Hastinapur and many people from all around came. Under the influence of the Pravachan Chakrayudh also took diksha (renunciation) and started his journey towards Moksha in the end.

He came to the Sammet Shikhar after a long period of preaching and propagating true religion. There, along with nine hundred other Omniscient ascetics, Lord Shantinath started his final meditation to shed the non-destructive karma. On the thirteenth day of the dark half of the month  of Jyeshtha Lord Shantinath attained Nirvana.

The Difference between Tirthankars and Omniscient (Kewali)

Depending on mental alertness or dynamism of the practicer there are numerous levels of practicers, viz. Jinakalpi (solitary), Abhigrahdhari (who gives emphasis on specific resolution), Pramatta (partially alert), Apramatta (absolutely alert), Saragi (partially detached), Vitragi (absolutely detached), etc.  The first step in this progression is Sadhu (ascetic) and the last is Vitrag, Tirthankar and Kewal Jnani (omniscient).  Although there is no difference in the level of knowledge of a Tirthankar and an omniscient, the status of Tirthankar has its own importance.  It has its own attributes and recognition.  The difference between these two states of highest purity are as follows –

In a Tirthankar there is precipitation of the Tirthankar-nam-karma.  This is absent in case of common omniscient.

For two earlier births a Tirthankar necessarily acquires right-perception.  It is not a rule    for a common omniscient.

A Tirthankar while in the womb has Avadhi Jnan (all knowledge of the physical world). It is not a rule for a common omniscient.

The mother of a Tirthankar has fourteen great dreams at the time of conception.  It is not so in the case of a common omniscient.

A Tirthankar is always a male, the case of Lord Mallinath (19^th Tirthankar) being a unique exception.  For a common omniscient this rule does not apply.

A Tirthankar is not breast-fed; whereas a common omniscient (Kewali) is.

A Tirthankar gives charity for one year immediately before Diksha, as a rule. A Kewali does not necessarily.

A Tirthankar does not give discourse before attaining omniscience, he may, however, answer a question.  A Kewali does give discourses even as a common ascetic.

In a Tirthankar’s life there are five auspicious events.  It is not so in case of a Kewali.

A Tirthankar acquires Manahparyav Jnan immediately after his Diksha.  A Kewali does not.

A Tirthankar is self-enlightened.  A Kewali is not necessarily.

Before his Diksha a Tirthankar is formally asked for that by the gods.  For Kewali no god arrives.

A Tirthankar establishes the four pronged religious organization or ford; not a Kewali.

A Tirthankar has a religious order; not a Kewali.

The principal disciples of a Tirthankar are Ganadhars.  A Kewali’s disciples are not.

A Tirthankar has eight auspicious attributes; not a Kewali.

A Tirthankar has thirty four unique attributes; not a Kewali.

A Tirthankar’s speech has thirty five unique attributes; not a Kewali’s.

A Tirthankar in his progression to purity does not touch the 1st, 2nd, 3rd, 4th and 5^th Gunasthans (the specific stages on the path of purity); whereas a Kewali may touch all Gunasthans except the 11th.

A Tirthankar does not have Kewali-Samudghat (a special process of spsiritophysical transformation); a Kewali has.

A Tirthankar is born in the Kshatriya caste.  A Kewali may be from any and all castes.

A Tirthankar has Sam-chaturasra Samsthn (one of the six types of anatomical structures).  A Kewali may have nay of the six.

A Tirthankar may exist only in fifteen specific Karma-bhumi’s (the worlds of action). A Kewali exists generally in the fourth part; however, one born in the fourth part may attain the status during the fifth part also.

A Tirthankar is always self initiated.  A Kewali may also be initiated by others.

A Tirthankar exists only in the third and fourth part; however, one born in the fourth part may attain the status during the fifth part also.

Two Tirthankars never happen to meet each other; whereas Kewalis do.

The minimum number of Tirthankars existing at one time is twenty and maximum

is 170.  For Kewali’s these numbers are 20 million and 90 million.

The Ganadhars create the twelve canons based on Tirthankar’s preaching.  This is not so in case of a Kewali.

A Tirthankar does not face any afflictions after he becomes an omniscient.  A Kewali may have to face.

A Samavasaran (divine pavilion) is created for a Tirthankar; not for a Kewali.

The first discourse of a Tirthankar is never a failure; it is not necessarily so in case of a Kewali.

The soul of a Tirthankar always descends from the dimension of gods or ascends from hell.  The soul of a Kewali may come from any of the four dimensions.

In case of a Tirthankar the Vedaniya Karma (the Karma of sufferance) is of good-bad quality and the remaining non-vitiating Karmas are of exclusively good quality. In case of a Kewali only the Ayushya Karma (age determining) is of exclusively good quality, the remaining three being good-bad.

Only worthy souls arrive in the assembly of a Tirthankar; whereas in a Kewali’s assembly even unworthies may come.

There is only one Tirthankar in one specific area.  Kewali’s may be many.