PRE REQUIREMENT OF RIGHT KNOWLEDGE BEFORE PENANCE

I salute those who observe long fasts for eradication of karma. But Right Knowledge is essential before practicing fasts and other external austerities. Fast should be observed to attain stability in meditation and the aim should be eradication of karma, if it is not done for such goal then it is all futile.

So it is highly required to gain Right Knowledge from the right spiritual teacher about the Six Substances, Nine Fundamentals, Substance-Essence-Modifications, the Emergence-Destruction-Permanence nature of the substances and knowledge of difference between the self and non-self. The aim behind all penances and meditation should be to achieve non-alternative state of Upayoga, without which our path becomes just practical and further diverts to fame, physical welfare etc and that is not the path of liberation. If one has not known the true nature of the soul being knower-seer apart from the body then one’s practice becomes meaningless and it becomes responsible for the rise of pride, attachment, ego etc. The only solution is the practitioner has to move towards his/her real form, the pure soul.

Our entire practice should be to get rid of physical and mental attachments. The real path is the sum up of both Absolute (knowledge) and Practical (austerities). Practicing both helps the soul to eternal bliss, which is liberation. Fasts and such external austerities are important because it creates a base for the internal austerities. The high amount of karmic atoms eradicates by internal austerities only. That’s why the practitioner should do spiritual meditation during the periods of fasting and should try to be absorbed in his/her soul. Meditation is a must for self realization and the external austerities are practiced to create strong base for it. That is why the enlighten say, “the one practicing just external austerities eradicates the same amount of karma in billions of years which is eradicated in just few seconds by the person who is absorbed in spiritual meditation.” So it is essential to start austerities only after gaining right knowledge, not before that!     

The Perfect Vision

We are fooled by our senses. We see and believe whatever we perceive through the senses. To approach reality we need to purify our vision and the point of view to see the world as it is in real. In the pre-historic and ancient times some people tried to approach reality and they did. For that they did chose meditation and restrained all the five senses to realize their self. Shri Krishna has said that, “The enlightened is aware where the ignorant is sleeping, and the ignorant is aware where the enlightened is sleeping.” That does mean the enlightened has perfect vision and he is not aware where the ignorant is absorbed, the subject of five senses.

To understand reality we need to understand the nature of the cosmos. Everything in this cosmos has dual nature. I have written about the six eternal Substances earlier. Nobody has created them and nobody can destroy them. These are Soul, Matter, Motion, Rest, Space and Time. All are independent and none depends on another. If we see through senses then we realize that all depends on each other. We have identified our self as human body. Animals have identified their self as their present body, like cow, lion, monkey etc. But actually this body is the Matter, the second substance. We are the souls that is another substance which has no relation with matter and the rest of four substances. Even there is no relation between every soul. To get rid of this confusion we have to see through higher stand point. It is known as The Absolute Stand Point. From the Absolute Stand Point substances will appear as they are. But this is still not absolute reality. There is one more stand point called The Practical Stand Point. Whatever we see and believe right now comes into this stand point, like I am body, I born once and dies once; I can do others’ welfare and can hurt or kill others. Every substance can do other’s work also comes in this stand point. Both stand points are real.

Going deeper into thinking we find two more stand points called The Substantial Stand Point and The Modal Stand Point. To know them we need to know the nature of all substances. All the six substances are with attributes like, Substance, Essence and Modifications. A substance undergoes changes but still maintains its eternity and Essence. The change is called modifications and is seen through the Modal Stand Point (Paryayarthika Naya). The eternity and essence that remains same is seen through the Substantial Stand Point (Dravyayarthika Naya). This is strange nature of all substances. For example, when we light up a candle then we think that the fire has emerged and when we light it off we think that the fire is vanished. But actually it has not! Our observation was through the Modal Stand Point. From the Substantial Stand Point the fire is still there in the form of atoms. All was the scientific process. The atoms that went into process created fire still exist and they were existed before the fire emerged. In this case the atoms are seen through the Substantial Stand Point and the fire is seen through the Modal Stand Point. The atoms are substance (Pudgal according to Jain terminology) and the fire was their modification (Paryay).  Same thing can be observed in the soul substance. The pure soul (free from karma), which has no mass, no color, no taste, no smell; no touch is seen from the Substantial Stand Point. And the soul as seen from the Modal Stand Point appears to be in humans, animals, plants, insect etc forms.

Every substance has dual nature, Special and General. Both are present in a substance in all three times (past, present and future). The Special nature is their various modifications which are seen through the Modal Stand Point and the General nature is the basic substantive qualities that remain same, unchanged that can be seen through the Substantial Stand Point. The soul is the knower-seer and the rest of all substances have no consciousness so are called “Jáda” in Jain terminology. The soul has two visions called general and special. Seeing through General vision we find all substances are eternal and unchanged. Seeing through Special vision we find all substances as always changing and momentary. The single vision is not perfect and is not taking an individual to ultimate realization. We can’t say that substances are only eternal. We can’t say that substances are only transitory. Such statement will be single faceted. The truth is multi faceted and can be expressed by integrating all stand points. So by just opening our single vision of consciousness we can’t approach reality. To approach the truth we have to open both visions together and such vision is called the perfect vision. If a pot made of clay breaks then the one who has perfect vision will say the pot is broken as well as it is not.

If observing all souls in this cosmos by opening the substantial vision what will we see? We will see all souls alike (by qualities). And what will we see if we close the substantial vision and open the modal vision? We will see all souls in various forms like plants, humans, animals, insect, and microorganism and so on, because all the souls are absorbed in their present modification. Now what will we see by opening both eyes together? We will see the souls’ both General and Special forms together. For example, I am the pure soul but I am right now absorbed in my human modification. Human modification comes from within but this human body is not mine. In my perfect vision I see that modifications and my soul (the substance) are united. The modifications are infinite but all comes from within (my own soul substance). Right now, in present birth I am in human modification. In the next birth I will be in other modification but my soul substance will remain unchanged.  Same thing can be observed in the non living substances like Matter, Medium of Motion, Medium of Rest, Space and Time. Attachment and aversion arise because of our orientation towards modifications only. Thus we have divided people, places into so many relations and names. We say, my father, my son, my mother, my wife, my home, my country and thus we becomes attached to them and whenever we depart from them we feel with aversion. Thus we further accumulate karma particles and keep wandering in the mundane world. Adopting the perfect vision we can easily get rid of attachment and aversion and can progress in spiritual meditation.

JAIN ATOMISM

The most elaborate and well-preserved Indian theory of atomism comes from the philosophy of the Jaina school, dating back to at least the 6th century BC. Some of the Jain texts that refer to matter and atoms are Pancastikayasara, Kalpasutra, Tattvarthasutra and Pannavana Suttam. The Jains envisioned the world as consisting wholly of atoms, except for souls. Paramāņus or atoms were considered as the basic building blocks of all matter.

Jain’s concept of atoms was very similar to classical atomism, differing primarily in the specific properties of atoms. Each atom, according to Jain philosophy, has one kind of taste, one smell, one color, and two kinds of touch. Atoms can exist in one of two states: subtle, in which case they can fit in infinitesimally small spaces, and gross, in which case they have extension and occupy a finite space. Certain characteristics of atoms correspond with that sub-atomic particle. For example an atom is characterized by continuous motion either in a straight line or in case of attractions from other atoms, it follows a curved path. This corresponds with the description of orbit of electrons across the Nucleus. Ultimate particles are also described as particles with positive (Snigdha i.e. smooth charge) and negative (Rūksa – rough) charges that provide them the binding force. Although atoms are made of the same basic substance, they can combine based on their eternal properties to produce any of six "aggregates", which seem to correspond with the Greek concept of "elements": earth, water, shadow, sense objects, karmic matter, and unfit matter. To the Jains, karma was real, but was a naturalistic, mechanistic phenomenon caused by buildups of subtle karmic matter within the soul. They also had detailed theories of how atoms could combine, react, vibrate, move, and perform other actions, all of which were thoroughly deterministic.

According to Jainism, there are infinite atoms in this cosmos and all are eternal. Their number remains the same though they undergo modifications (i.e. they combine and depart with others). The smallest part of atoms has not been discovered even by the modern physicists. In Jainism as seen and known by the omniscient it is neither created nor can it be destroyed. 

ESSENTIALITY OF EQUANIMITY IN LIFE

Jainism emphasizes great importance to the state of equanimity. In the state of equanimity, free from Attachment and Aversion one eradicates high amount of Karma particles bounded with the Soul. Usually one acts with attachment or aversion when one becomes happy or unhappy. One becomes happy when things are going according to his/her desire and one becomes unhappy when things are not going according to his/her desire. Now why the things are not going according to someone’s desire? To understand this we need to go through the Philosophy of Karma.

Every living being has a soul which has basic attributes like, Infinite Knowledge, Infinite Perception, Infinite Bliss and Infinite Energy. There are two different types of energy working in this Universe, Sentient and Non-sentient. Non-sentient is that explained in Physics and very well explained by the famous Einstein’s Equivalence Principle. It is connected with Matter. On the other hand there exists another kind of energy which is Sentient Energy. Sentient Energy is the basic attribute of a soul. The soul is independent substance in the Cosmos which was never born and which will never vanish. There are infinite souls in the Universe. The souls can be categorized into two types, Liberated and Non-Liberated. The liberated souls are those who are free from the cycle of birth and death. The Non-Liberated are in bondage of Karma and thus goes through the cycle of birth, death and re-birth. However, from the Absolute Point of View (Nishchaya Naya) there is no difference between the mundane and liberated souls. They both possess the same qualities.

 The mundane soul is clogged by the eight types of Karma. The four are destructive and the rest are Non-destructive. The soul itself is the doer of its own action (From the absolute point of view it’s pure but it does action because of Miss-belief or Mithyatva). The action done through Mind, Speech and Body causes the Karma particles to stick to the soul’s space points and thus the soul wanders in the cycle of birth and death and experiences suffering. There are two types of action, Inauspicious and Auspicious. Inauspicious action causes to accumulate inauspicious Karma which gives bitter fruits whenever they arise. Same way, auspicious action causes to accumulate auspicious Karma which gives sweet fruits whenever they arise. The cluster of karma particles is know as “Karma Vargana” in Jain terminology. Now, if one is ignorant about this philosophy then he/she reacts with either attachment or aversion at the time of the emergence of previously acquired Karma and thus binds even more Karma. Thus the bondage extends and as a result the soul suffers more in the never ending cycle of birth and rebirth.

The Omniscient Lords have explained to react with equanimity at the time of emergence of the previous Karma. The Lord has explained not to act with attachment when good things are happening with us and aversion when bad things are happening with us. In the state of perfect equanimity one blocks the influx of fresh Karma and even eradicates previously acquired Karma. This process of eradicating old Karma (in the state of equanimity) is so fast that one destroys much strong Karma in a few seconds that the other (who is ignorant and does austerities without practicing equanimity) can destroy in millions of years!  

There is a beautiful story in Jain history which can better help to understand this…

In the time of the 22^nd Tirthankar, Lord Neminath and Shri Krishna there lived a great monk named Dhandhan Muni. He was actually the sun of Shri Krishna but he left his kingdom after hearing Lord Neminath’s magnetic sermons. Since the time of his renunciation he faced very difficult problem. Jain monks and nuns do not cook their food; do not get it prepared for them. They go to different householders and receive a little food from each house. For monk Dhandhan Muni, it was the rise of Benefit Obstructing Karma (Laabhantraya Karma). Such type of Karma obstructs benefit whatever he/she gains. For Dhandhan Muni, this Karma obstructed the gaining of food. Wherever he go he would not get food from the householders. The householders would close their door whenever they see Dhandhan Muni approaching their door.

One day one of his colleagues asked Lord Neminath, “Dear Lord, why such a great monk is having problem for getting his food? Why he always returns without any food? Why the householders of this great town of Dwarka are not offering food to this monk who is the son of great King Vasudev (Lord Krishna)?”

The Omniscient Lord replied, “Oh monk, this is the emergence of the Benefit Obstructing Karma that blocks benefits of the food for Monk Dhandhan. Everything, either good or bad happens because of our good or bad deeds. There is a reason, nothing happens without any reason. In one of his previous births, the Monk Dhandhan was the minister of a King. His name was Parashar and he was ordered to keep an eye on farming. There were many farmers, bulls and cows working under him.

Once, at the time of noon all the farmers took a break for their lunch. They all had worked hard for farming and thus all were hungry. The farmers were taking their meal and the bulls and cows were eating grass. At that time, Parashar stopped them from eating and ordered them to plant seeds. The farmers were hungry so they asked Parashar to let them take their lunch first, but Parashar didn’t even listen to them and ordered them to work for more hours. He said, “First you all plant more seeds in the farms, I will let you eat after the whole work is done.”

All the farmers, bulls and cows were hungry, they were not interested to pursue their work at that time but they had to accept the order, there was no other way. So they pursued their work without any interest. Thus by interrupting in their way of taking meal, Parashar bounded Benefit Obstructing Karma and that karma has come into action in the present birth. So he is not getting food from any householders.”

By listening to the Lord, Monk Dhandhan Muni realized the truth and vowed that he will accept food only gained by his own effort. He will not accept food brought by other monks. Thus, since that time he would daily go to at the doors of the householders of the town of Dwarka and would return without any food. This lasted for six months. Monk Dhandan Muni had been observing fasts since 6 months with ultimate equanimity. He had realized his mistake and he was not showing any hatred toward the householders as he knew that he was responsible for all this.

One day while walking in the street he met his mundane father Shri Krishna. Krishna stepped down the elephant and bowed before Dhandhan Muni and inquired about his life as a monk. When Shri Krishna went back, the nearby householder called Dhandhan Muni for alms. The householder put some laddus (Indian sweet) in the monk’s bowl. Dhandhan Muni thought this must be end of his Benefit Obstructing karma. So before eating and breaking his fast he went to Lord Neminath to confirm whether his Benefit Obstructing Karma has ceased. The Lord said, Oh Dhandhan, your karma has not ceased yet, you received the food is not because of your karma but because of Shri Krishna’s karma. The householder thought that how great that monk is, even the king like Shri Krishna bows before him! So he called you and offered you this food.”

Upon listening this fact from the Omiscient Lord, Dhandhan started to think, “how strong karma I bound by obstructing other’s food in my previous lives!” Thus he decided to forsake the alms (laddus). At the time of forsaking he performed strong equanitmity. He didn’t show any hate to the householders but he found responsible himself behind this. Soon, at the time of forsaking laddus he entered Shukla Dhyana (Pure Meditation) and climbed the ladder of annihilation. In the second step of this meditation (Ekatva Vitarka Savichara Shukla Dhyana) he destroyed not only Benefit Obstructing Karma but also destroyed all the four destructing Karma attached to his soul. As all four karma shed away he became Omniscinet, the all knowing, all perceiving Arihanta.

This shows how one can destroy karma by practicing strong equanimity and can attain Liberation. If we accept the fact that we are the responsible behind our happiness and sorrow then we can attain the state of equanimy and ultimately the state of ultimte bliss. 

EMINENT OPINIONS ABOUT JAINISM AND LORD MAHAVIRA

Mr. Mahatma Gandhi

Lord Mahavira was an Avtar of non-violence. His nobility had over whelmed the world. It is because of this principle of Ahimsa that Mahavira's name is worshipped to this day in the world-It was he who propagated the doctrine of nonviolence to the greatest extent.

I would request all of you to study, understand and follow Mahavira,s teachings, If we do that we would be celebrating his birth-day anniversary in a true and befitting manner.

Dr. Rajendra Parshad

I consider myself fortunate to have had an occasion to live in the province of Lord Mahavira Ahimsa is the special heritage of Jains. In no other religion of the world do we find the exposition of the doctrine of Ahimsa reaching so high flights as in Jainism.

There is no doubt about the fact that the world today stands in great need of acting upon Mahavira's teachings. But this would be possible only if and when each one of us and especially those who call themselves his followers moulds and leads his life according to those principles.

Dr. Radha Krishnan

If humanity is to be saved from destruction and we have to tread on the path of prosperity, then there is no other way except to adopt the message communicated and the path shown by Lord Mahavira.

When all seek and strive for happiness but find it nowhere the path shown by Lord Mahavira Proves a beaconlight. He believed in freedom of the human spirit, gave the highest place to truth, attached great importance to renunciation and considered it necessary to be kind to every living-being. Indian thought during the last age laid great stress upon the depth of human soul which is immortal. Lord Mahavira devoted a lot of his attention in this direction and made religion the means of attaining to this great truth.

Pt. Jawahar Lal Nehru

I hope that success should be achieved by propagating the ideal of service and renunciation preached by Lord Mahavira.

C. Rajgopalacharya

The message of Lord Mahavira is not for any particular country or class of people but for the whole world. People can make their lives sublime and ideal if they follow his teachings. real happiness and true peace can be attained only by treading the path shown by Lord Mahavir.

George Bernardshaw

The principles of jainism are most dear to me any my desire is that after death I may be reborn in a jain family.

Dr. Ravindranath Tagore

Lord Mahavira gave the message of freedom to the whole world. Salvation is attained not by adopting the external forms but by following the true spirit of religion.

L. Lajpat Rai

Lord Mahavira was a saviour of the whole humanity.

Lokmania Balganga Dhar Tilak

Lord Mahavira saved thousands of living creatures through his message of Ahimsa. Jainism needs to be praised for the indelible impression it made upon Brahmanism.

Dr. U. S. Tank

Lord Mahavira, the great saviour of the world, had handsome and sym-metrical body and magnetic personality with heroic courage and perseverance. He had cast off the bonds of ignorance. Illumination had come upon him and he had become 'Master' as theosophists would say.

Dr. P. C. Ray

By his teachings Lord Mahavira sent a wave of peace and love throughout the country at a time when violence was reigning supreme in India. Likewise the world can get rid of war and bloodshed to day by following Ahimsa.

G. B. Pant

Jainism is an old religion of India with great doctrines. It sets the highest store by the principles of truth and Ahimsa which were also the motive force behind every activity of Mahatma Gandhi is his long public career.

Acharya Narendra Deva

Lord Mahavira conquered over death. His teachings were for the salvation of the whole humanity. Had they been conceived in a narrow spirit, they would have lost their universal appeal and not travelled to foreign countries like Arabia.

Dr. Syed Hussain

The world to day is in search of a new way of life based upon non-violence, love and equality - it is tired of violence. The suffering humaints must, therefore learn the message of Ahimsa and brother hood preached by Mahavira.

Dr. K. N. Katju

In these days of hared and disgust which seen to encompass humanity in a fearful fashion darkening the whole field of human endevom and activity, the salvation of human race lies in the doctrines preached by Lord Mahavira.

Lal Bahadur Shastri

Bribery, contribution and violence would surely be wiped out if we follow the beautiful and inspiring teachings of Lord Mahavira. Instead of finding fault with others we would look to our own weaknesses and draw backs. This would at once set right the whole world.

Sh. Aurangnarain Sinha

Lord Mahavira preached to the world the ideal of Ahimsa, universal religion and fellow feeling of which we are so much devoid today. It is the realisation of Lord Mahavira's ideal where in lied the real peace and happiness of all living in this subcontinent of India.

Shri Parshotam Dass Tandon

Mahavira was a great seer who preached the sacred doctrines of truth and Ahimsa. The true object of celebrating his birth anniversary can only be this that we should follow and strengthen the ideal preached by him.

Shri Dharma Anand Kansambhi

Lord Mahavira delivered the message of Ahimsa after undergoing a Sadhna of full 12 years. At that time violence was stalking the land, there was sacrifice performed in every house. Ahimsa would not have been even talked of today, had he not then raised his voice in it favour.

Dr. Sampurna Nand

This land would be instrumental in carrying the message of Lord Mahavira to every member of humanity.

Shrimati Lilavati Munshi

Lord Mahavira led an ideal life of penance and renunciation and commended the same to the humanity at large.

Shri Bhim Sen Sachar

The world is today perched on the edge of a devastating volcano. It seems as if it has learnt nothing from the tragedy of two world wars. It the volcano erupts it will destroy humanity and the whole fabric of civilization raised by it. There can be no doubt about it.

The only way out of this catastrophe is the message of peace brotherhood and Ahimsa preached by Lord Mahavira. It would be in the fitness of things if a mission of his followers visits. The war-striken countries of Europe and America and delivers this message of peace and love to the people there.

Mishri Lal Gungwal

The principles of love and peace preached by Lord Mahavira should be widely propagated today. The world can live in peace by following them.

Brij Mohan Lal Sharma

The whole world is today striken with the fear of war, and this more especially due to the invention of atomic weapons. Under these circumstances it is only the message of peace and Ahimsa which can save humanity from sure destruction. No effort should therefore be spared to carry this message to the heart of every human being.

Pt. Madhev Acharya

Modern philosophers are taken aback to note the way in which the jain philosophers have dealt with matter to its minutest form. According to them Lord Mahavira was the founder of modern science.

Mahatma Narayan Swami

Lord Mahavira taught the world the message of Ahimsa the given of true peace and happiness. The people of the west have no faith in Ahimsa and that is why war-clouds are rising there on the horizon.

Existence of The Soul

Atma Siddhi is a spiritual poem composed in Gujaratiby the nineteenth century Jain mystic poet andphilosopher Shrimad Rajchandra (1867–1901 C.E.).Atma according to Jainism means "soul" or the "self"and "Siddhi" means "attainment". Hence, “Atma Siddhi” is translated as “Self Attainment” or “Self Realization”. It is a composition of 142 verses inGujarati, explaining the fundamental philosophical truths about the soul and its liberation.In the heart of this poem, Shrimad Rajchandra hasexplained the existence of the soul in a scientificway. In the poetic form, the disciple asks to his spiritual master about the existence of soul. Hedoubts on the soul and his spiritual master removes his doubt by using amazing logic and some scientificideas and ultimately the pupil starts believing in the soul and develops faith in the teaching of  Tirthankars. The pupil and his master’s discussion are explained from the verse 45 to 107. 

In this e-book I have given main points of their discussion andexplained the meaning of the verses. Hope this article will remove all the doubts of the readers’ mindabout the existence of the self.

The book can be downloaded from the link given below:

http://www.scribd.com/doc/81163852/Existence-of-the-Self

ERADICATING KARMA

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

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

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

External Austerities

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

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

INTERNAL AUSTERITIES  

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

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

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

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

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

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

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

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

1.    Abandonment of Body

2.    Abandoning the company of other Mendicants

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

4.    Abandoning food and drink

          

         There are three types of Internal Aspects

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

2.    Abandoning Worldly Life

3.    Eradicating Karma

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