12 REFLECTIONS

In the Jain history it is mentioned that many great figures attained omniscience even when they were householders or were living in home or they were under purest reflections. There were also many great Jain monks who became fully enlightened while they were under pure state of mind. Here is the list of few omniscient lords.

King Bharata: Became omniscient while sitting in his palace’s mirror room.
Ilachi Kumar: Became omniscient while performing the rope-walk.
Guna Sagar: Became omniscient during his wedding.
Mother Marudeva: Became omniscient while riding on elephant when she saw her son Rishabha giving seremon.
Gajsukumal: Became omniscient when his father-in-law put burning coals on his head.

According to Jainism, the pure reflections have power to develop supreme non-attachment (vitraaga). There are 12 reflections mentioned in Jainism. A person should meditate to destroy his/her karmas and to reach the state of supreme non-attachment in order to attain omniscience. The 12 reflections are as below:

IMPERMANENCE OF THE WORLD: A person should meditate on this reflection, under this reflection one thinks that in this world, everything such as life, youth, wealth and property is transient or subject to alternation. Nothing in the universe is permanent, even though the whole universe is permanent or constant. Spiritual values are therefore worth striving for as soul’s ultimate freedom and stability. This will help to break all worldly attachments. King Bharata was thinking like this when he attained omniscience and became full enlightened in his palace’s mirror room.

NO ONE PROVIDES PROTECTION : Under this reflection, one thinks that he/she is helpless against death, old age and disease. The only way he can conquer death and disease is destroying all his karma. The soul is its own savior, and to achieve total freedom and enlightenment, one takes refuge to the true path of the religion and the five benevolent personalities, Arihant, Siddha, Acharya, upadhyay and Sadhus or monks. A Jain monk Amar Kumar reincarnated to the 12th Heavenly region by thinking this.

NO PERMANENT RELATIONSHIP IN THE UNIVERSE: If one meditate on this and thinks about the relations by keeping the soul in the centre then he/she realizes that the soul transmigrates from one life to the other and takes birth as human, animal, hellish and heavenly body. There are no permanent worldly relations like father, mother, friend and foe. By thinking on this, many people has attained liberation.

SOLITUDE OF THE SOUL: One should meditate under this reflection by thinking that the soul is solitude, and lonely in existence. The soul assumes birth alone, and departs alone, from this world. The soul is responsible for its own actions and karmas. When a person suffers from pain then nobody from his relatives and friends can share his/her sufferings. Jain monk Anathimuni got initiated by thinking this.

SEPARATENESS: One should meditate on this reflection by thinking that one’s own soul is separate from any other objects or living beings of the world. Even his physical body is also not his. At the time of death, soul leaves the body behind. The body is matter while the soul is all conscious. The soul therefore should not develop attachment for worldly objects, other living beings, or to his/her own physical body.

IMPURENESS OF THE BODY: One should meditate on this reflection by thinking about the constituent element of one’s body. It is made of impure things like blood, bones, flesh, etc. It is also generates impure things like perspiration, urine and stood. The soul, which resides within the body, remains unattached to the body. The soul is alone, pure and liberated. The body eventually becomes nonexistent, but the soul is eternal. Lord Mallinath, the 19th Tirthankar converted mind of six kings by telling this who came to marry her. She eventually converted them to develop detachment toward female beauty and worldly attachments.

INFLUX OF KARMA: Under this reflection, one thinks about karma streaming into soul. Every time the person enjoys or suffers through his/her five senses (touch, taste, smell, sight and hearing), the person accumulates more karma. This thought will wake him/her more careful and aware of their own actions. This reflection develops self-control.

STOPPAGE OF INFLUX OF KARMA: Under this reflection, one thinks about stopping evil thoughts, and becomes absorbed in achieving spiritual knowledge and meditation. This prevents the influx of karma.

SHEDDING OF KARMA: Under this reflection one thinks and desires to start penance in order to destroy previously acquired karma. The person starts austerity and meditation.

TRANSITORY OF UNIVERSE: A person meditates about the real nature of the Universe. Judging from the standpoint of substance, it is eternal but from the standpoint of modification it is transitory. Thus all objects of the world come into existence and perish. This thought makes the person understand the true nature of reality which is necessary for right knowledge and faith.

UNATTAINIBILITY OF RIGHT FAITH, KNOWLEDGE AND CONDUCT: Under this reflection, one thinks that it is very difficult for the transmigrating soul to acquire right faith, right knowledge and right conduct in this world. Therefore, when one has the opportunity to be a religious person, take the advantage of it to develop right religions talent. This thought will strengthen one’s effort to attain right faith and knowledge, and live accordingly.

UNATTAINIBILITY OF TRUE PERCEPTOR, SCRIPTURES AND RELIGION: Under this reflection, one thinks that the true preceptor (teacher), religious scriptures, and religion are excellent shelters in this world full of agony. All other things lead to misery and sufferings.

FOUR REFLECTIONS OF VIRTUES:
Besides the twelve reflections described above, Jainism has laid great importance on the following four reflections and virtues.

*Amity, love and friendship
*Appreciation, respect and joy
*Compassion
*Equanimity

-Rahul Zota

Bhuj-India

TRIPLE GEMS OF JAINISM: RATNA TRAYA

Jainism emphasises that ratnatraya (triple gems of Jainism) — the right vision or view (Samyak Darshana), right knowledge (Samyak Gyana) and right conduct (Samyak Charitra) — constitutes the path to liberation. These are known as the triple gems (or jewels) of Jainism and hence also known as Ratnatraya. These three are essential for soul to move up spiritually.

Right View, Knowledge and Conduct

Right View:

* Right View - Many disciplines of knowledge are developed based on certain fundamental givens, or axioms. For example, Euclidean geometry is an axiomatic system, in which all theorems ("true statements given the axioms") are derived from a finite number of axioms. Special theory of relativity base itself on one of the fundamental principles called "The Principle of Invariant Light Speed". It takes it as given that light in vacuum propagates with the constant speed in terms of any system of inertial coordinates, regardless of the state of motion of the light source. Like these structured disciplines of study, Jainism bases itself on the concepts of Jiva (living souls), Ajiva (non-living objects) and the bondage that arises between them due to their interaction (karmic flow) as starting point for the development of its knowledge and practice.

* This is in a way very similar to the popular and modern practice within large commercial organisations to use their vision and mission statement, so as to guide in formulating their procedures, processes and practice
.
* Jain scholar Umasvati defines samayak darsana (right vision) as "Tattvarthasraddhanam Samyak-darsanam", which means determination to find out the meaning of the essence of reality is the right vision.

* The framework of right view in Jainism, consists of nine principles on Jiva (living beings), Ajiva (non-living objects), Papa (bad karma), Punya (good karma), Asrava (in-flux of karma), Bandha (bonding and constraining soul), Samvara(stoppage of in-flux of karma), Nirjara (eradication of karma) and Moksa (liberation or salvation). These nine fundamental principles, provide the metaphysical structure of Jain Philosophy.

* An intelligent conviction and profound faith in the essential nature of the soul, of matter, and of their mutual relationships, actions and reactions, is necessary condition for launching upon the path of liberation.

* Each soul when completely free from karmic influences acquires the state of perfection.

* One soul may experience right vision as a natural process while another soul acquires it through some external agency. This is just like one man learning the art of public speaking with the help of a teacher or by observing others while another man may naturally have the ability. Jainism declares the hallmark of a person who has the right vision are, spiritual calmness (Prasanna), desire for liberation from the endless birth-life-death cycles (Samvega),without any attachment or aversion to anything (Nirveda), kindness (Anukampa), and belief in these fundamental principles (Astikya).

Right knowledge:

* Right knowledge reveals the true nature of reality. Most of our knowledge is sensory based (mati) and based on recorded knowledge developed by our ancestors in the form of books, articles, papers and other medium (sruta). Jain philosophers also include the knowledge acquired directly without any medium. This is achieved by removing the karmic veil on the soul.

* A person who sees the objects illuminated by coloured light may not be able to judge the true colour of the objects. However, the same person viewing these objects illuminated by sun light will see their true nature of its colours, without difficulty. Similarly, proper knowledge is essential to provide the right guidance to the soul in its journey towards spiritual uplifting.

* Right view and right knowldege are inter-dependent. A good analogy is a case of two men, one blind and another lame caught in a bush fire, and wanting to get to a safer place. If both co-operated, the blind can carry the lame man and the lame can direct on the path to take, thereby both safely getting out of the bush fire. Want of proper faith amounts to blindness and want of proper knowledge amounts to lameness. The two complement and support each other in refining the model and understand the reality better. There is a fair degree of inter-play between the two and they are not only inter-twined but also linked with the third jewel, namely the conduct, where the knowledge is applied and experienced. Another good example to illustrate this point can be found in the fairly recent scientific history in the development of our knowledge base about light. For a long time, scientists modelled light as electromagnetic waves until photoelectricity was discovered requiring them to re-model it as both wave and a particle. The point to make here is that our perceptions including using mind is so limited in nature to understand and comprehend the complexities of reality. This means, the interaction between the three gems is very important to get to the real essence of nature. Jain philosophers have included the concept of multiple view points in their philosophy, so as not to get attached to any one particular view point or model.

* The jain theory of knowledge is a highly developed one based on comprehensive apprehension of reality in multitude of view points and relativity.

* Anekantavada, which literally means search of truth from different points of view, is the application of the principle of equality of souls in the sphere of thought. It is a jain philosophical standpoint just as there is the Advaitic standpoint of Sankara and the standpoint of the Middle Path of the Buddhists. This search leads to understanding and toleration of different and even conflicting views. When this happens prejudices subside and tendency to accommodate increases. The theory of Anekanta is therefore unique experiment of non-violence at the root.

* A derivation of this principle is the doctrine of Syadvada that highlights every view is relative to its view point. For example, when an object weighs 50 Kilograms, the measurement is true in the gravitational environment of planet earth. The same object, when measured on the moon where the forces of gravity are entirely different, will be something else. It is a matter of our daily experience that the same object which gives pleasure to us under certain circumstances becomes boring under different situations. Nonetheless relative truth is undobutedly useful as it is a stepping stone to the ultimate realisation of reality. The theory of Syadvada is based on the premise that every proposition is only relatively true. It all depends on the particular aspect from which we approach that proposition. Jains therefore developed logic that encopasses seven fold predication so as to assist in the construction of proper judgement about any proposition.

* Syadvada provides Jainas with a systematic methodology to explore the real nature of reality and consider the problem in a non-violent way from different perspectives. This process ensures that each statement is expressed from seven different conditional and relative viewpoints or propositions, and thus it is known as theory of conditioned predication. These seven propositions are described as follows:

1.Syād-asti — "in some ways it is"
2.Syād-nāsti — "in some ways it is not"
3.Syād-asti-nāsti — "in some ways it is and it is not"
4.Syād-asti-avaktavya — "in some ways it is and it is indescribable"
5.Syād-nāsti-avaktavya — "in some ways it is not and it is indescribable"
6.Syād-asti-nāsti-avaktavya — "in some ways it is, it is not and it is indescribable"
7.Syād-avaktavya — "in some ways it is indescribable"

* As Dr.S.Radhakrishnan stated "Attributes which are contradictory, in the abstract co-exist in life and experience. The tree is moving in the sense that its branches and leaves are moving when there is a wind and it is not moving since it is fixed to a place in the ground. It is necessary for us to know a thing is clearly and distinctly, in its self-existence as well as in its relations to other objects." There are numerous examples that can be referenced from the field of science to substantiate this view. Another way to approach the same example is that for an observer on earth, it would seem that the tree is stationary. But for an observer on a space it will be moving along with earth. Einstein's theory of relativity depends on this relativistic view given the properties of light.

* This means, no model of reality is absolute including religious/spiritual/philosophical concepts. However, each model provides insight into the working of the universe that are useful within the bounds of its framework and therefore useful under certain conditions.

Right conduct:

* Right conduct is the application of the knowledge developed, so as to exercise control over our inner desires and reach a stage where there is no attachment or aversion.

* And it follows, that there can be no right conduct without the right knowledge. Jainism has well developed processes for applying the knolwedge in the right manner. It prescribes vows(vrats) in the areas of Non-violence, Truthfulness, Non-stealing, Control of senses, and Non-possessiveness.

* The interesting aspect is that on this path there is a place for every one from the beginner to the most advanced seeker-the saints. Further, it encompasses all aspects of human life namely social, personal, economic and spiritual leading to integrated development of the individual.

* This Jain path is open to all irrespective of caste, creed or class, for Jains and non-Jains alike. It has been rightly remarked by the missionary author Mrs. Sinclair Stevenson that "even Europeans and Americans, although they may never have heard of Jainism, if they follow through unconsciously, the rules and conduct, of necessity, destroy their Karma and so are sped to Moksha like an arrow from the bow."

* Without the right conduct, there is no annihilation of Karmas.

* And without annihilation of karmas there is no liberation.

* Just like the light from millions of lamps is of no avail to a blind person, studying scriptures alone is of no use to a person who does not apply them.

* Jainism divided the vows into major or absolute Vows (Maha Vrats) and Minor Vows or Relative Vows (Anu Vrat). Maha Vrats impose strict discipline for monks and nuns to follow principles of non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness. Anu Vrats impose less strict discipline for common men and women to adhere to the same principles. Additionally, seven more supportive vows are added to assist the general people pursuing community and family life.

Jain stages of spiritual developments (Gunasthan)

Jainism acknowledges that the soul advances to its liberated stage in various steps, called Gunasthan. Jain literature describes these states in detail. The following provides a concise summary on the various status of soul in its journey to spiritual advancement.

Awakening - Developing right view: 1. Lowest stage with ignorance, delusion, and negative attitude towards reality. This is the normal condition of all souls involved in the samsara, and is the starting point of spiritual evolution. 2. Indifference to reality with occasional vague memory of spiritual insight. 3. Fleeting moments of curiosity towards understanding reality. 4. Awareness of reality with trust developed in the right view, combined with willingness to practice self-discipline. The soul may be able to subdue the four passions namely anger, pride, deceit and greed.

Developing right view and discipline: 5. The soul now begins to observe some of the rules of right conduct with a view to perfect itself. With the discipline of introductory or partial vows, the soul starts on the process of climbing spiritual ladder. 6. Ascetic vows taken up with firm resolve to control passions. There may be failures due to lack of full control over passions or carelessness.

Developing self discipline and knowledge 7. Intense practice of vows assisted in better self-control and virtually replaced carelessness with spiritual vigilance and vigor. 8. Closer to perfect self-control over actions, higher control over mind, thought and passions with the soul ready for reduction of the effects of conduct-deluding karma. 9. Higher control over removal of passions, and elimination of conduct-deluding karma begins. 10. Complete elimination of all passions except for subtle degree of attachment.

Gaining absolute knowledge and bliss: 11. Suppressed passions and lingering conduct-deluding karma may rise to drag the soul to lower stages; fleeting experiences of equanimity. 12. This is the point of no return. All passions as well as conduct-deluding karma are eliminated. Permanent internal peace achieved. No new bondage from this point onwards. 13. All Ghatiya karma eliminated. Omniscience achieved and Arihant stage reached. However the perfected soul is still trapped in the physical body (with right knowledge attained). 14. Siddha stage reached. Purest soul associated with no physical body.

also see Main article: gunasthana

ENLIGHTENMENT DURING WEDDING

Queen Padmavati saw a dream of an angel’s plane when the pious soul descended in her womb. She did religious activities during her pregnancy. One day she gave birth to a healthy boy and he was named Prithvi Chandra. The prince was detached and remained tranquil since his childhood. There was neither smile nor misery on his face. However he was expert in learning new things he took less time to learn everything. Actually he had purified his soul to a great extent since his past 11 births (21 total, out of which 10 was as a celestial being). Soon he became young and handsome prince. But his father was worried about his son’s detached nature. He convinced his son for marriage and eventually Prithvi Chandra got married with many girls including Princess Lalit Sundari. But he still remained detached and he kept his mind steady. He didn’t even attract towards his wives. Ever since he was a boy he had decided to take renunciation and convert his wives for the true path of liberation. He mentally thought this human incarnation is not for indulging in worldly pleasures but it is for attaining the state of eternal bliss by attaining liberation.

One day the king asked his son to accept the throne and allow him to take renunciation. The prince became worried and thought that I want to take renunciation but my father is asking me to accept the throne instead. I am not interested to indulging in the worldly matters. When I would fulfill my dream? However he accepted his father’s proposal. Finally he accepted the throne. One day a person named Sudhan came in his kingdom. The king Prithvi Chandra asked him,” from where are you coming? Is there any news from your place? The person replied,” Oh king! I am coming from Hastinapur, recently we have a strange event happened there!” Then he began to tell the story to the King.

“In our town, there is a person named Ratnasanchaya. His wife’s name is Sumangala. She gave birth to a son named Guna Sagar. She dreamed an ocean before giving birth to a son. The boy grew up and become a handsome boy. Now he has reached at his youth. One day eight girls were impressed by his beauty when he was passing through a street. One day Guna Sagar was sitting in his palace’s balcony and he saw a monk. He immediately dwelt deep into himself and thought that he has seen a person like this before. He remembered his childhood days but couldn’t get anything. He continued to thinking and he attained telepathy. Thus he acquired memories of his past births. He could see in his knowledge that he had taken renunciation in his past births. His heart filled with detachment. He quickly went to his parents and asked their permission for taking renunciation. He said the mundane lives are full of misery and sorrow, I want to reach to a state full and utmost happiness and that is liberation. His parents tried to convince him and said,” Oh son! You are still young and you haven’t enjoyed the worldly pleasures yet. This is not right time for you to accept monkhood. You can do this later.” Finally they converted him for marriage with eight girls. Guna Sagar had a condition that he would take renunciation on the second day after marriage. His parents accepted this and thought he would change his decision after marriage. Finally the day of his marriage approached. When Guna Sagar was sitting before the girls and the marriage ceremony started. He was again dwelt deep into his self and starts thinking that I would fall in the deep ocean of the never ending cycle of birth and death if I marry these girls and enjoy the worldly life. Then he thought,” No! I will take renunciation tomorrow and then I will observe strict austerities and finally I will make my soul free forever like a bird becomes free from a cage. Ah! From tomorrow the right time will begin for me! I will destroy all the karmas attached to my soul. I will remain attached with my soul!.”

While thinking this Guna Sagar attained enlightenment during marriage. By seeing this eight girls also filled with supreme non-attachment and they also attained enlightenment on that moment. The parents of Guna Sagar thought that their son was born to attain God hood and to become an Arihant. They were trying to convert his mind but they couldn’t. They started to hate their self as they became obstacle for their son. While thinking this also their parents attained enlightenment. The marriage arena now turned into a divine arena. Then the omniscient Guna Sagar gave sermon on the subject of his previous 21 births and said how one can purify his soul and reach the final state of an Arihant.”

By hearing all these from Sudhan, King Prithvi Chandra acquired telepathy, the memory of his previous lives. He thought, “Despite of knowing the true nature of mundane life, I got married and delayed my true purpose of this birth. How unlucky I am! Guna Sagar is really great who attained omniscience during marriage. On the other hand I am getting deeper in the ocean of birth and death. When I would attain salvation? When I would become Arihant?” By thinking this the King Prithvi Chandra also attained enlightenment while sitting on the throne of his palace! Then he gave sermon and resolved his previous births to the listeners. He said, “Me and Guna Sagar have been taking births together since 21 births as a husband and wife, friends and cousins”. Then he explained the bad results of indulging in worldly matters. Many of the listeners took various vows by hearing his discourse. After that Arihant Prithvi Chandra and Guna Sagar became an idol for many people to attain omniscience.

-Rahul Zota (Bhuj-Gujarat)

MISS CONTEMPLATION CAN LEAD TO SPIRITUAL DEGENARATION

The most important thing is to control on thoughts. Our thoughts can lay the soul to the hell or to heaven or to animal incarnation. Here is the best example related with Lord Parshva. Lord Parshva was the 23rd Tirthankar and lived some 3000 years ago. Today he is worshipped as much as Lord Mahavir, the 24th Tirthankar.
The soul that was to be Lord Parshvanath was inspired to take the direction of purity in its birth as Marubhuti. He was born to the wife of Purohit Vishabhuti living in Potanpur city. His elder brother was Kamath. As Kamath was cruel, conceited, and a debauch, in spite of being the elder son it was Marubhuti who succeeded his father on the post of Rajpurohit (the director of ritual ceremonies of the king and state). Attracted toward the beautiful wife of Marubhuti, Vasundhara, Kamath seduced her. When Kamath’s wife came to know about the affair, she tried to dissuade him in vain and told Marubhuti about it. Marubhuti made a secret inquiry and conveyed everything in detail to the king. Kamath was exiled by the king. He became a mendicant and started doing rigorous penance.
After sometime Marubhuti felt that it was because of his report that Kamath was insulted and thrown out of the state; as such he should go and beg forgiveness from his elder brother. Marubhuti went into the jungle near Kamath and bowed before him seeking his pardon. Instead of getting pacified, Kamath was over powered by the desire of vengeance. He picked up a large stone and hit Marubhuti on the head. Marubhuti died on the spot but at the time when he died he fell on miss contemplation as his head was bleeding by the heavy stone. He mentally said, “Oh! What a strong pain? How can I tolerate this pain?” Because of this miss contemplation when he died, his soul reincarnated as an elephant in the Vindhyachal forest!
This small story states that due to miss contemplation even the pious soul of Marubhuti reincarnated as an animal (however in his later life he purified his soul to a great extent and became a Tirthankar). Now think what would happen to a person who always remains absorbed in miss contemplation and involves in sinful activities? The Jain Tirthankars as well as Lord Buddha have used meditation to control their senses because control of mind and senses is the most important part in spiritual progress.

Now here is mentioned another example of Monk Prasanna Chandra who became a monk from The King during Lord Mahavir’s time.
One day King Prasanna was observing clouds and soon all the clouds vanished from the sky. Thus the King realized the nature of life and thought that the life is like clouds that can end anytime. The cycle of birth and death never ends. Thus he decided to renounce the worldly pleasures and decided to become a monk. He transferred his Royal Authority to his son who was still a teenager.
Once, Prasannachandra, now a monk, came to Rajgriha with Lord Mahavir. Standing on one leg, with arms raised, he was engrossed in meditation outside the Samavasaran. A large number of people, including King Shrenik, passed by without disturbing the deep meditation of the monk to see Mahavir.
Seeing the calm, quiet face of Prasannachandra, resplendent in meditational pose, Durmukh, a minister of King Shrenik, was possessed by a fit of mad jealousy and malicious intent to disturb the monk's tranquility. He taunted, "Having left your son, a minor, at the helm of affairs of your kingdom, you have become a carefree monk. Do you know how fearful your young son is in such a situation? Enemies have surrounded him on all sides! The kingdom and his life both are at stake! If you have any worth, show it. It is your duty to save your child from these perils, after which you should think of spiritual attainments."
Outwardly, Prasannachandra was unperturbed, but inwardly, his mind was growing restless. He visualized the frightened face of his young, helpless child and he was mentally there at Pottanpur to protect his son. Mentally, he ordered the army to be prepared for battle, saw his army carry out the order, and even come with arms onto the battlefield, wounded or imprisoned all who threatened to harm the well-being of his son.
This agonizing state of mind full of violence and fear were contradictory to the peaceful outward nature that he was manifesting. New thoughts were perpetually fueling the fire of wrath and vengeance burning within his mind. Upon hearing the appreciative words of a humble layman thanking him for his exemplary lifestyle-- "Leaving all worldly luxuries and practising Sadhana is noble indeed".
The monk began to really think: --Whose son? Whose empire? Of what am I thinking? Why do these earthly cares plague me so? What good can come of wishing harm for others? Such attachment is not wise. I must repudiate such inane feelings as victory and defeat. Such are the thoughts of irrational men. I wish to be beyond such trifles.
His thoughts now directed to their proper sphere, Prasannachandra had pure thoughts and new vision. The mental enemies disappeared; the delusion was over. The veils so long obscuring knowledge and perception were flung aside, thus clearing his path of all obstructions. Prasannachandra had attained omniscience.
When Prasannachandra was doing battle mentally before attaining omniscience, King Shrenik asked Lord Mahavir that if the monk Prasannachandra dies right now then when would his soul go? Mahavir replied,” Oh King! If Prasannachandra would die now then he will be reborn in the seventh hell!” The King was surprised by this answer. He again asked the same question and Mahavir replied that if the monk dies now then he will reborn in the 12th heavenly region! Now King Shrenik was much surprised by these answers and soon he heard sounds of joy. He asked Lord Mahavir about these strange sounds and Mahavir replied that,”Oh King! The monk Prasannachandra has attained Omniscience! Then Mahavir explained to the king that,” when you asked me first time that when would he go if he dies now? Then I replied that he will reborn in the Seventh Hell because at that time he was mentally fighting and killing the army. Then he controlled his mind and was doing confession because his miss contemplation caused by your minister Durmukh and on that time you asked me second time and I replied that he will reborn in the 12th Heaven. Then the monk continued to purify his thoughts and eventually he attained omniscience and you heard the voices of celebrations!
Then Mahavir explained to the King the value of thoughts. Thoughts can lead us to the hell and thoughts can lead us to the heaven, thoughts can lead the soul to liberation!

-Rahul Zota (Bhuj-Gujarat)

A REAL INSPIRING STORY OF ILACHI KUMAR

In ancient times there was a town named Ilavardhan in which there lived a businessman named Dhandatta. He had a wife named Ilachi who gave birth to a very lovable and handsome boy. That being the only son, the parents deliberately kept him nameless. As a son of Ilachi, he came to be known as Ilachiputra. He was reared with all the loving care and attention in the midst of luxuries. In due course he grew to be a handsome youth and as such started being called Ilachikumar. His parents were now eager to get him married. Being the only son of a well to do family, many people offered their daughters in marriage. His parents prepared a list of selected names out of them and asked Ilachikumar to choose any one that he liked the most. But Ilachikumar could not make any selection.


One day a party of acrobats came to the town. During those days, there were no stadiums where acrobats could play. They had to show their skills on the open streets. Beating the drums in token of their arrival, those acrobats planted the poles in an open area off the main street and connected them with ropes. Many people assembled there to watch the show. The acrobats ascended the pole one after another and started demonstrating their skill of playing on the rope. They were walking and jumping over the high rope. People were very fascinated by the performance. Ilachikumar also had come there to watch the show. While watching the performance of the acrobats, his attention was drawn to the young girl of the chief of acrobats. She looked very smart and was dancing very gracefully to the tune of the drums with ringing jingle bells on her feet. Ilachikumar got too much enamored by her and could not move his glance from her.


At the end of the show, the acrobats came down the rope and started collecting money from the people who had assembled for the show. People were very pleased with the performance and paid handsomely. Thus collecting good amount, the acrobats left the place and every one went home. Ilachikumar also had to go home. He was however so much fascinated by the girl that he remained absorbed in thoughts about her and could not fix his mind anywhere else. At lunchtime his parents called him to join. There too, he remained silent and finished the lunch without uttering a single word. His parents had never seen him so serious and wondered about his absent-mindedness. His father asked him about the reason for his seriousness, but he kept quiet. After the father left, the mother lovingly asked him to speak out whatever was in his mind. Ilachikumar said that it was no use telling her about that. As she repeatedly asked him, he finally replied that his mind was attracted towards the girl of the acrobats and he wanted to marry her.


His mother was taken aback to hear that. She said that she could get him very beautiful and lovable girls from well to do families and asked him to forget that wretched acrobat girl. He replied that no other girl would attract his mind and he wanted to marry only that girl. Realizing the firmness of his mind, the mother told her husband about their son’s intentions. Dhandatta was shocked to hear this. He tried to dissuade the son from his intention but Ilachikumar remained firm. Dhandatta was a sensible man. He could see that Ilachikumar would not stay peaceful without that girl. He did not want to lose his son for the sake of prestige. He therefore called the chief of acrobats and requested him to give his daughter in marriage to Ilachikumar.


The acrobat however said that he could not do that because he was bound by the convention of his tribe. Dhandatta thought that he might be looking for getting money for the girl. He therefore offered to give as much wealth as the acrobat wanted for agreeing to marry his daughter to his son. The acrobat however declined his offer and replied that he could not break the convention. Dhandatta then asked him about his tribal convention. The acrobat said that he could give his daughter only to the person who could win an award from a royal court by pleasing the king with his acrobatic skill and would give dinner to his community out of the prize money. Dhandatta was disappointed to hear that because it was apparently impossible for his son to fulfill that condition. He explained to his wife what had happened. She called her son and said that the girl would marry only to an expert acrobat and asked him to forget her.


Ilachikumar did not give any reply. He however could not change his mind. He felt that he could not survive without that girl and was willing to make any sacrifice for her. He was even prepared to learn the acrobatic skill for that purpose. His parents were baffled by his silence but thought that he would come to senses in due course. They felt confident that Ilachikumar could never become an expert acrobat. As Ilachikumar continued to remain absent minded, they tried to divert his mind. All their efforts however failed and Ilachikumar stayed bent upon getting that girl somehow. When the acrobat group therefore decided to leave Ilavardhan, Ilachikumar secretly slipped from his home and left town along with them.


He discarded his fancy clothes and donning the course clothes of the acrobats, he started learning their skill. He was smart by nature and used all his diligence to learn the acrobatics. The girl too got enamored of him and helped him in all possible ways to learn the skill. With her help, he could easily master the skill and soon became an expert acrobat. In due course, when the group reached the city of Benatat, he requested the father of the girl to organize a show at the royal court there. Thereafter, the chief went to the king and requested him to watch the performance of the young acrobat and to award a suitable prize, if it was thought fit.


The king agreed and accordingly the acrobats fixed the poles in the compound of the royal palace, where the officers of the state and elite of the city were invited to watch the performance. At the right time, the king occupied his seat in the balcony of the palace. Bowing to him, Ilachikumar went over the pole and then jumping over the rope, he started displaying his acrobatic skill. He was tightly walking over the high rope intercepted with risky jumps and summersaults. It was a superb performance. No one had ever watched such acrobatic feats. Every one was highly fascinated by his skill. Ilachikumar was feeling gratified by the appreciation of the people. He thought that it should have been enough for pleasing the king too. He therefore came down and bowing to him again, he requested for an appropriate award.


The king was however more fascinated by the young girl than by the performance. He thought that he could easily gain her, if he somehow got rid of the acrobat. He therefore pretended that his mind was too much occupied with the problems of the state and could not give attention to the performance. He therefore requested Ilachikumar to show his skill again. Accordingly, Ilachikumar got over the rope again and displayed his skill. At the end of that show when he came down, the king pretended to be drowsy and asked him to show the performance again. Ilachikumar could not believe that. He suspected that there was something wrong somewhere. Since he was however keen to gain his long cherished goal of getting married to the girl, he decided to try again.


He again started the ropewalk, which to him was as easy as walking on the plain surface. He triumphantly looked around. From that height, he noticed, at a little distance, that a beautiful woman was offering sweet food to a monk. She was in the prime of her youth and was very attractive and highly graceful. Ilachikumar was however surprised to observe that the monk was not even looking at her. He was amazed to see that while he himself was hankering for the acrobat girl, the monk remained totally unaffected in the presence of that lovely woman. He was struck by the detachment of the monk. He compared the girl of his choice with that woman. The acrobat girl was no doubt attractive but the woman there was far more attractive. What could have been the force that kept the monk aloof in presence of that woman? And while remaining aloof, happiness was evident on his face! This detachment of the monk raised a quick train of thoughts in the mind of Ilachikumar.


"How come, I do not get detached, even though I have been repeatedly asked by the king to show the performance!" He recalled the excuses of the king for making him perform on the rope again and again. He could suspect that the king was in all probability attracted by the girl and was waiting for his fall from the rope. "In that case I would never secure the girl for whom I have abandoned my home and the parents.” The happiness that he was looking for, was an illusion. At home, he had been a little exposed to the religious principles. He had learned about the soul within the body and its immense capabilities. He realized that his achievements as an acrobat must have been due to that inner capability. That monk could remain unaffected, because he remained tuned to his soul and stayed vigilant about the pitfalls. "As an acrobat, I also have to remain constantly vigilant, because the slightest unawareness on my part can result in fall from the height and consequent death. Why then, should I not use the same vigilance for the sake of the spiritual uplift?"


He had treaded a long path of spiritual pursuit in earlier life. The impact of that achievement was lying subdued within, waiting for an opportunity to manifest itself. The sight of the monk provided the needed opportunity. He became fully awakened realizing that he was the soul and all the other situations were simply illusory. While on the rope, he dwelt deep into his Self and attained omniscience. Then he quietly climbed down and bid farewell to every one, as he left the place.


Key Message:
The focus of this is on the principle of detachment. Attachment can be to materialistic things or to people/feelings. Often times, attachment causes us to behave in ways that may be hurtful to others and/or inconsistent with the principles of Jainism. We should strive to minimize our attachments (i.e. detach ourselves) and focus on our souls. Our souls don’t require any type of attachment to materialistic things or people in order to attain omniscience. A soul is completely detached and leaves everything behind when it moves to the next life.

HOW THE MIND CAUSES ACCUMULANCE OF KARMAS

Every living being accumulate bad karmas by their body, speech and mind. According to the Jain Tradition a person can accumulate more karmas by his/her mind than body and speech. According to the last and 24th Tirthankar Lord Mahavir, if someone thinks or desires to kill any living being and he has not applied yet then he has accumulated the karmas of killing a living being. It is not important that he hasn’t killed physically but he has killed the living being mentally. His thoughts create vibrations that cause the microscopic particles to disturb and the particles makes creates such situations that the person who first thought to kill will somehow kill the opposite person in future. The time depends on the vibrations of his thoughts. It can come in action in his present life or in his next births. Here is a good example how violent thoughts can be harmful to the soul.

In ancient Jain scriptures there is a story of a monk who is walking in a jungle in darkness. He cannot see on the ground because of darkness. He is walking on a dry leafs and grass. He felt it and imagined as if he was walking on insects. Instead of stopping himself he continued walking with thinking and imagines that he is walking on insects. In fact he was walking on the grass and leafs. As a result he accumulated deep karmas of killing thousands of insects just by his thought and because he didn’t stopped him to walk there. He also never confessed about that and after completing his life he went to the hell and after that he went to the infinite cycle of birth and death. He washed out his chance of liberation!

From the above fact we can see that how destructive are thoughts. Jainism has given more importance to control of mind. Even Lord Buddha has said the same and has given more importance to control thoughts first. Recently I have read the book “The Secret”. The book deals on the importance of thoughts but saying that to accomplish your wish you should imagine mentally about your dream so the nature will create it for you! But there is not mentioned that how much time would it take? It can fulfill your dream before you die or in your next birth! The same thing has been mentioned in both Jainism and Buddhism. Both founded by the omniscient lords and is hundred percent correct. Instead of saying “to desire” these religions has the concept of “stop desires”, and control your emotions if you want liberation. Because your dreams and desires will extend your soul’s existence in mundane world. The main aim is purify your thoughts to destroy and accumulating new karmas.

Also read this example.

-Rahul Zota (Bhuj-Gujarat)

LORD NEMINATH: 22nd JAIN TIRTHANKAR

Lord Neminath was the 22nd Tirthankar or Ford-Maker of Jainism the present age. Neminath, who is accepted as a historical figure was connected with Sri Krishna and was Krishna’s younger cousin. The historical date of Lord Neminath was around 3100 B.C. He is also known as Arishtanemi. He along with Lord Rishabha is mentioned in the Rig Veda Samhita. Neminath was born to King Samudravijay and Queen Shiva Devi at Souripur in the Harivansh clan. His birth date is the 5th day of Shravana Shukla in the Indian calendar.


PAST LIFE

In his past life Arishtanemi was King Shankh, the eldest son of King Shrisen of Hastinapur. One day armies from all sides, smugglers, bandits, robbers, etc had covered the surroundings of Hastinapur. No body was safe from the attack of these bandits. Prince Shankh was an accomplished diplomat and strategist. King sent him to punish the bandits. He made such a plan that he won over the head of the bandit’s without any blood shed. On his way back he found a princess captured by a God of low category. He made efforts and relieved the princess. On looking at each other they felt in love and married. He was in deep love with his wife. This intensity made him feel upset sometimes and he use to think about the reason for such deep love for Yashomati. The answer he got was from a scholarly ascetic. He told him that this was their seventh birth as husband and wife and that is the reason of his and her intense love and this bond will be broken in their ninth birth where Shankh will be born as twenty second Tirthankar and Yashomati as Rajimati. And they both will choose the path of liberation.Shankh was now a king, but the feeling of detachment was there in him. He gave his throne to his son and went on the path of spiritualism. In the process of his vigorous devotion for the Arhat, Shankh earned Tirthankar-nam-and-gotra. He reincarnated as God in the Aparajit dimension. It was from here that this soul traveled all the way to the Earth to the womb of Shiva Devi wife of King Samudra Vijay of Shauripur to become twenty second Tirthankar.

BIRTH OF LORD NEMINATH

King Samudra Vijay was enjoying the day with his wife and nine brothers and nine sisters. Suddenly queen felt little upset as she wanted to discuss some important matter with the King. So, she asked the king to move back to the palace as she was not feeling well. On returning back when king asked why she was not feeling well, the queen explained her desire to ask some question to the King in privacy. She said that early that morning she had seen all the fourteen dreams that are seen by a Tirthankar’s mother. She got up early and started praying and performing religious activities. And also was dying to tell the news to him.


On the fifth day of the bright half of the month of Shravan queen gave birth to a son whom they named Arishtanemi. They named him because the queen had seen a dream in which she saw a disc with Arishta gems. Also, the special mention here comes of Vasudev, younger brother of King Samudravijay. He was a charming prince. His senior queen was Rohini whose son was Balram and junior queen was Devki whose son was Vasudev ‘Shri Krishna’. Balram and Shri Krishna were the ninth Baldev and Vasudev.

LIFE AS A PRINCE

Time passed by and Arishtanemi became young handsome prince. After few years the time of marriage of Arishtanemi approached. But he was completely detached person and didn't want to get married. His father went to Shri Krishna to convince Arishtanemi for marriage. Shri Krishna searched for a suitable match for Arishtanemi when one of his wife’s, Satyabhama, told him about her younger sister. Everything was finalized and marriage possession was organized. Arishtanemi was riding on a decorated elephant. Thousands of kings, prince etc were attending the marriage. While very near to the destination, Arishtanemi saw large fenced areas on the sides of the roads. Large number of wailing animals was bondage within those fences. On asking the reason of this bondage, the driver of the elephant said that these animals were to be used by the butcher, to prepare food for thousands of people who were to come in the marriage. Arishtanemi moved to his boots. He could not stand the idea of being the sole cause for the killing of thousands of innocent animals. He was filled with detachment.He asked the driver to immediately get the doors of the fences opened and release the animals and move back towards Dwarka. Rajimati was dressed in bridal dress, on hearing the news she went unconscious. When Arishtanemi was questioned about what he had done then he replied, “These animals were prisoners in the cages, we all are prisoners in the cage of Karma. Happiness lies in freedom and not in bondage. So I want to follow the path eternal bliss. So, please do not stop me.On hearing this news Rajimati also decided to become a saint and lead the rest of life as an ascetic.

RENUNCIATION

After a year long charity, Arishtanemi came outside the town of Dwarka in Raivatak garden. Under an Ashoka tree he removed all his worldly possessions, with five fists full removed his hair, with thousands other people, on the sixth day of the bright half of the month of Shravan, took renunciation and became a sraman ascetic.

OMNISCIENCE AND NIRVANA

Shraman Neminath spent fifty four days in deep spiritual practices and then went to Girnar Hill. On the fifteenth day of the dark half of the month of Ashvin, in the afternoon, under the bamboo tree Neminath attained omniscience and became twenty second Tirthankar.
After that, he delivered his first divine sermon. Rajimati also came to attend the Samosaran of Lord Neminath and along with her friends she attained renunciation and got liberated in the end.Lord Neminath preached Jain doctrine for very long time and wandered in many parts of India along with thousands of ascetics as an Omniscient saint. On the eighth day of the bright half of the month of Ashadh, Tirthankar Neminath destroyed all the Karmas attached with his soul and got liberated at the top of Mount Girnar in th present state of Gujarat, India.

A number of historians accept that Arishtanemi or Neminath, the cousin of Shri Krishna, was a historical figure who greatly contributed towards vegetarianism, compassion and Ahimsa (non-violence). This is the point where Jain prehistory fuses with history.