STATUE OF COMPASSION: MONK DHARMARUCHI

Long time ago there lived a woman whose name was Nagashree. She was popular in making delicious vegetables. One day there was an occasion in her home and many relatives used to come in her home for lunch. She prepared various vegetables. She also prepared a vegetable of gourd, but by her mistake the vegetable became bitter in taste. It also became poisonous and hence unable to use. She abandoned it in a bowl and put the bowl aside. She also became worried about waste of money for that. She was thinking about what to do.

Later, a monk named Dharmaruchi Anagaar approached her home for alms. He was breaking his one month long fast. Nagashree poured that poisonous vegetable of gourd into Dharmaruchi’s bowl despite of knowing that it was bitter and was unusable. She felt lucky on that. The monk went back to upashraya (a place for Jain monks to stay for limited period). His head monk possessed with extra sensory knowledge and he could see that this vegetable is poisonous and unable to use. He ordered Dharmaruchi to go in the jungle and forsake it in a pure place.

Dharmaruchi went in the jungle and he was wandering and seeking a place where he could forsake the vegetable. Somehow a drop of vegetable fell in the ground and few ants attracted toward it. As soon as those ants tried to taste it, all of them died on the spot. By seeing this Dharmaruchi’s heart felt with compassion and he thought, “This one drop can kill so many ants, how many innocent insects would die by this whole quantity of food? He again thought, “What should I do now? Should I give peace to myself or I give peace to these innocent insects? If I bury this vegetable then the ants will find out and all will die. I don’t think there is such a pure place in this jungle where I can forsake this food. If I forsake here, then it will kill many innocent insects and this act will increase my soul’s transmigration. If I use this meal then my life would end and also the cycle of birth and death would end. This meal is poisonous but it is tasty because it has taste of kindness to all living beings. By thinking that, Dharmaruchi sat and ate the whole meal. He sat his mind to Samadhi and he died peacefully. Before his soul left the body his mind was in deep compassion toward all living beings. As a result his pious soul reincarnated in the 12^th Heavenly region. From there after taking one or two births he will attain liberation.

Later his colleague monks approached there and they all saw the dead body. His head monk knew all this from his spiritual knowledge and he exposed that woman who intentionally poured poisonous vegetable to a monk. Her husband got angry and exiled her from the town. She then stumbled upon forest fire and died in agony and reincarnated in “dark hued”, the sixth hell.

WEIRD NATURE OF MUNDANE WORLD

Once there lived a rich man whose name was Nagdatt. He had built his huge palace and was suggesting the artist to make such colors and design which last for seven generations. The artist said, “I can make amazing design and color to your palace but you need to spend lots of money”. Nagdatt said,” you don’t worry about money, I can spend lots of money but my purpose is the beauty of my palace should last for seven generations”. In that moment a Jain monk who possessed four types of knowledge passed and he saw Nagdatt ordering the artist. He smiled jokingly at Nagdatt. Nagdatt saw him and thought why such a great monk smiles like making fun of me?

Now it was noon time. Nagdatt was taking lunch. His son was sitting on his lap. Soon his son subsided urine and few drops fell into Nagdatt’s dish. Nagdatt didn’t care of it and was still enjoying his lunch. At that moment the same Jain monk entered his home for alms. He saw Nagdatt was never bothered about urine drops that fell in his dish and he was still enjoying his lunch. The monk once again smiled jokingly. Nagdatt saw this and again surprised about that monk’s smile. He decided to meet that monk to ask the reason of his smiles.

Now at the evening time, Nagdatt was in his shop. Soon a goat escaped from the butcher entered his shop and it was hiding in the corner of the shop. The butcher also came following the goat and asked Nagdatt to return his goad. The butcher said if he cannot return the goat then give the money instead. Nagdatt didn’t show any compassion and forcefully returned the goat. He saw the goat was crying and was in fear. The monk again passed through the street and he saw all this. He smiled once again. Nagdatt saw him and couldn’t understand why the monk smiled at him three times.

At late evening he went to the place where the monk was staying to spend four months of monsoon. He came to the monk and asked him about the reason of those smiles. Nagdatt asked, “Oh monk! Please tell me, today morning when I was ordering the artist to make colors and design in my palace, you saw it and smiled jokingly. You have great knowledge and there must be a reason behind that. Please tell me the reason”. The monk said,” Oh Nagdatt! You were ordering to make your palace look great for seven generations. You are going to die in seven days! Tell me, isn’t it funny? Nagdatt was shocked by hearing this. But he acquired dare and ask the monk for the reason of smile for second time. The monk said,” you were taking lunch and you didn’t bothered when your son subsided urine and few drops fell into your dish. Your son is the being whom you have killed before your marriage. He was your wife’s lover. He has now taken birth as your son and you were enjoying meal which was mixed with the few drops of his urine! Now tell me isn’t it funny? The monk continued, “Now I am telling you the reason for my third smile. The goat that you forcefully returned to the butcher was the being of your father. Your father has taken birth as a goat. The goat acquired the knowledge of previous birth and identified you as son. That is why it was hiding deeper and deeper in your shop. But you didn’t show mercy and returned it to the butcher. You valued money first and didn’t show mercy for the goat who was your father’s soul. That is why I smiled.

By hearing all this from monk Nagdatt realized the true nature of mundane world where no relations last forever. He quickly went to the butcher. The butcher said the goat has been slaughtered. Nagdatt returned to the monk and asked the destiny of his father’s soul. The monk said that the soul has descended to the hell because it died in anger for you. Nagdatt asked the monk that what he should do for seven days. The monk said that living the life of an ascetic for one day can lead the soul to the 12th heavenly region, imagine! You have seven days! Nagdatt took renunciation and spent the last seven days of his life as a monk. Eventually he died in peace and reincarnated in the heaven.


Key Message:
Every relation in the world is subject to alternation. Nothing remains forever. People love their relatives and hate their enemies. This story tells how the enemy becomes son and the father becomes goat. So whom to love? Whom to hate? It is really impossible to judge this in this mundane world which is full of perplexity. Every relation is nothing but simply illusory. The soul needs no attachment and no aversion.

LORD MALLINATH: THE 19TH TIRTHANKAR

Lord Mallinath was the only female Tirthankara and was born in Mithila, on eleventh day of the bright half of the month of Margshirsh . Her father name was king Kumbh and Mother name was -Prabhavati Devi.

PREVIOUS BIRTHS

In the Aparvideh area there was a city named Vitshoka. It was ruled by a powerful king Mahabal. He was very intimate with six other kings who were his childhood friends. Influenced by discourses of ascetics, king Mahabal decided to follow the spiritual path. he sought opinion of his six childhood friends with the remark, "I want to became an ascetic, do you also?"
All the six friends replied, "We have been together during both good and bad times. When we have been together during both good and bad times. When we have enjoyed the mundane life in company, it would be shameful if we part company on the spiritual path. We shall become ascetics together and we shall do all spiritual practices together."
The seven kings took Diksha from Varadharma Muni and started the spiritual practices earnestly. Mahabala was bitten by the bug of ego. He thought, "I have always been ahead of my friends. Now, if I do the same practices I will remain at the same level. As such I should do a little more and be ahead as before." With this feeling, Mahabala started secretly doing more practices than the others. All the seven friends would formally take vow of some specific penance together but when on conclusion, other friends broke their fast, Mahabala would continue his fast on some pretext. The desire to be above the ordinary inspired this competition. As a result of this deception Mahabala feel from the lofty spiritual level he had attained due to his intense practices and acquired the Karma that would result in being born as a woman (striveda). However, as he still maintained the purity and intensity in his practices he later also earned the Tirthankara-nam-and-gotra-karma. All the seven ascetics breathed their last after sixty days fast and mediation. They reincarnated as celestial beings in the Anuttara dimension.


BIRTH
From the Anuttara dimension, a soul traveled into the womb of queen Prabhavati, wife of King Kumbh of Mithila town. At the dawn of the 4th day of Phalgun Shukla, when trees were shedding away there dead leaves as if a Kevali sheds his Karmas, and new leaves were taking place of the old, queen saw fourteen auspicious dreams. She had heard about these dreams when King was discussing about the dreams of Tirthankar mother with a dream expert. She was waiting for the day to break and first she did was to rush to King and tell him about the dreams she had taken. Both were overwhelmed with happiness to know that some of their good deeds have given them the opportunity to become Tirthankar parents. During the third month of pregnancy the queen had a desire to sleep on a bed made of fragrant flowers of five colors and to smell a bouquet of flowers called ‘Mallika’.  But the eleventh day of the bright half of the month of Margshirsh surprised everyone when queen gave birth to a girl.  Learned people were called, Pandits, Rajguru all studied the stars of the newly born and they all indicated that it was the birth of a Tirthankar. Mothers love for fragrant flowers inspired the king to name her daughter as Malli kumari.

CHILDHOOD AND YOUTH

As Malli kumari grew up and reached her youth, her beauty also spreaded. From childhood everybody praised her flowering grace, her refined complexion, and her serene manner. When she was eighteen years of age, poets were inspired to write verses about her and artists to paint her portrait. Everyone loved to talk about Princess Malli.

In their travels, merchants and ministers, goldsmiths and sculptors, brought news of her incomparable beauty to kings and princes from near and far. One called her the "most wonderful creation on earth," and another likened her to "fresh grapes on the vine." Still another compared her to "a shower of white roses," and a wandering nun who had seen her said she was like "the evening star." 

CHANGE OF HEART OF THE SIX KINGS
The fame of the beauty of Malli Kumari inspired the six kings to send marriage proposal to princess Malli. Each sent a messenger with a letter to the king of Videha to request the hand of the princess in marriage.

The first to arrive delivered a letter which stated, "I am eager to marry your daughter, and for that I will do anything you require of me. However, if you do not accept my offer, it will breed war between my land and yours." The second messenger delivered a similar proposal. In a month, six such proposals came from the six infatuated kings of the neighboring lands. Hearing the same request from all six messengers, King Kumbh became alarmed and called upon his guards to drive them all away.

As a result, the six kings consulted one another and decided to join together to attack Videha. They came with their armies trailing behind them. While they awaited the king's answer, a large number of soldiers engulfed the small kingdom, placing the king in a trying position. He did not know what to do. He could not decide who should marry his daughter, and his army was not strong enough to force them to go home.


Malli noticed her father's distress and addressed him. "Father, dear, why are you worried? There is no need for concern. Send a message to each king that I am ready to marry. "
"What?" he asked. "You are ready to marry? But which one? There are six!"
"Never mind," she answered calmly. "Invite each one separately to come to my palace alone after a fortnight's time and say that you are going to give me to him in marriage.”
"To all six of them?" her father inquired incredulously.
"Yes!" she replied. "All six! Be sure not to tell one about the other. Let each one think he was invited alone!"

Seeing the flame of confidence in her eye and hearing the conviction in her voice, her father knew that the princess was fully aware of what she was doing. So he sent her message to each of the six kings separately.

A fortnight passed. On the appointed night, all six came to her door. When they saw one another, they could not understand why all six were there. They looked at each other and the coals of jealousy began to burn within each one's heart. Each had cherished the thought that the invitation was only to him. Each began to feel the pain which comes from striving to gain and fearing to lose a material thing--in this case, the hand of the princess in marriage.
Meanwhile, the princess came and opened the door. She invited them into her hall. To their surprise, they saw there a beautiful statue of Malli. Each feature was precisely the same as hers. It was life-size and made of gold. It was so bright that it dazzled their eyes. It was an exact replica of Malli and looked truly alive.

As the princess stood beside the statue, she greeted the kings, "Welcome to you! So, you have come here, have you? And do you want to marry me?" As they all murmured "Yes," Malli pressed a device behind the statue and a lid at the top opened up. All of a sudden there was such an offensive odor that the kings were completely confused and disturbed. They could not bear it.

"What is this?" they asked.
"Oh, it is nothing!" she explained in a matter-of-fact way. "When I heard you were all coming to seek my hand, I thought, 'How to receive them? They are coming here to marry whom, to marry what?' I wanted to know, 'Have they really come to marry me, or my body?' So at each meal, I would put a morsel of my food in the hollow part of this statue. It is a very small amount. I have been collecting a few morsels a day for only fifteen days, and yet it rots and gives off this odor."

The kings were both dazzled by the beauty and baffled by the smell. The pleasant and the nauseating--it was difficult for them to manage! In that confusion, they began to wonder why they had come.

Then the princess told them, "Let us go out of the room. Come and sit here with me. Why do you think that the six of you are attracted to me? Is it only beauty or is it something different? Now you know that beauty is only as deep as the skin. You have smelled the decomposing elements of the body and you did not like it. There is something more that has brought you here. It is that which attracts you, not the body. Close your eyes, meditate, and see."

In that moment of silence, a glimpse came to each of them. They saw that all seven of them had been together in a past life. They had been living a good life and all were spiritual aspirants. But there was still something binding them which they could not yet understand. It was some kind of leftover dependency. Because of that, they each had to take another birth. Otherwise, they would have reached Enlightenment in that very life.

As they caught that glimpse, they understood when Malli told them, "We are on the path to the Light, but in our last birth we forgot our glimpse of it; for a while we were blind. That is why we had to take this birth."

The kings told her, "Now we want you to guide us. You are our teacher. We want to finish this cycle of birth and death."

So she said to them, "The magnetism we feel is not toward the body but toward the soul. The soul remains together with this body while we journey through this human life. But the two are not to be confused. Each one has a completely different nature. So let us use this life to bring out the soul, to purify our awareness, to reach our destination of freedom."

OMNISCIENCE AND NIRVANA

The seven of them took the path to liberation together and led a beautiful life. Malli announced her decision of renunciation. After renunciation she acquired Vipulmati Manahparyav Gyan and started deep meditation. She attained omniscience the same afternoon. Malli ultimately became Mallinatha, the nineteenth Tirthankara, or "Perfect One." She then preached the true religion for long time and then went to Sammet Shikhar and attained Nirvana. She is known in Jain history for having taught mankind how to differentiate between the pure flame of soul and the melting elements of the body.

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)