स्वाध्याय बाल शिक्षा
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ॐ श्री वीतरागाय नमः ॥
स्याद्वाद बाल-शिक्षा
प्रथम भाग
- लेखिका *
गणिनी आर्यिका श्री १०५ स्याद्वादमती माताजी
भारतवर्षीय अनेकान्त विद्वत् परिषद्
ॐ Shree Veetraagaaye Namah ॐ
SYĀDVĀDA
BĀLA ŚIKṢĀ
A WAY TO JAINOLOGY
[ PART - III ]
AUTHOR
GANINI ARYIKĀ
ŚRĪ 105 SYĀDVĀDAMATĪ MĀTĀJĪ
ENGLISH VERSION
ŚRAMAṆA MUNI PRAṆĪTA SĀGARA
Bharatvarshiya Anekant Vidvat Parishad
Three Equipments of Jaina Saints
चित्र में पिच्छी, शास्त्र और कमंडलु दिखाए गए हैं।
PICHCHHI
KAMANDALU
ŚĀSTRA
चित्र में लिखा है: Digambara Jaina Saints keep with them these three only and nothing else.
णमो अरिहंताणं
णमो सिद्धाणं
णमो आयरियाणं
णमो उवज्झायाणं
णमो लोए सव्व साहूणं
NAMO ARIHANTĀNAM
NAMO SIDDHĀNAM
NAMO ĀYARIYĀNAM
NAMO UVAJJHĀYĀNAM
NAMO LOYE SAVVA SĀHUŅAM
I bow to Arahanta, Siddha, Āchārya, Upāddhyāya, I bow to all Saints who are really venerable.
Twenty Four Tirthankars
&
their Emblems
I bow to twenty four Tirthankars, who promote and guide all living beings towards true Dharma.
We belong to the era of Twenty Fourth Tirthankar Mahaveer.
-
Rishabhnathji
Emblem : Bullock -
Ajitnathji
Emblem : Elephant -
Sambhavnathji
Emblem : Horse -
Abhinandanathji
Emblem : Monkey -
Sumatinathji
Emblem : Curlew -
Padmaprabhji
Emblem : Red Lotus -
Suparshvanathji
Emblem : Swastik -
Chandraprabhji
Emblem : Crescent -
Pushpadantji
Emblem : Crocodile -
Sheetalnathji
Emblem : Wish Yielding Tree -
Shreyansnathji
Emblem : Rhino -
Vasupujyaji
Emblem : Buffalo -
Vimalnathji
Emblem : Pig -
Anantnathji
Emblem : Porcupine -
Dharmanathji
Emblem : Vajra -
Shantinathji
Emblem : Deer -
Kunthunathji
Emblem : He-goat -
Aranathji
Emblem : Fish -
Mallinathji
Emblem : Kalash -
Munisuvratnathji
Emblem : Tortoise -
Naminathji
Emblem : Blue Lotus -
Neminathji
Emblem : Conch shell -
Parshvanathji
Emblem : Snake -
Mahaveerswami
Emblem : Lion
CONTENTS
S.No. Contents Page No.
- Prārthanā 01
- Suprabhāta Stotram 02
- Karma 05
- Eight Fundamental Duties of Pākṣika Religious House Holder 22
- Essentials 34
- Precise Faith 47
- Ālocanā Pāṭha 66
- Jinavāṇī Bhakti 69
- Appendix
I - Glossary 71
II - Guide to Transliteration 77
1 PRĀRTHANĀ
Hey Veetrag Swami, Nit Prarthana hamari.
Agyaan ko taje hum, ban gyaan ke pujari.
Hinsadi paap tajkar,
Satpath pe hum chalenge,
Krodh Kashaya tajkar.
Sambhav hum dharenge. Hey Veetrag Swami..
Mata pita ki seva,
Bhakti gurujano ki,
Prataha sujaldī uthkar.
Nit karenge eesh bhakti. Hey Veetrag Swami..
Do naath humko Shakti,
Tum sam banenge hum bhi,
Dukhiyo ki seva karke.
Payenge atm shakti. Hey Veetrag Swami …
2 SUPRABHĀTA STOTRAM
-
Yatsvargavatotsave
yadbhavajinmaabhishekotṣave,
yaddeekshagrahnotṣave
yadkhiljinaprakaashotṣave,
yannirvaṇagamotṣave jinpatēh,
poojaadbhuutam tadbhavah,
sangeetastutimangalaiḥ prasaartam me
suprabhaatotsavaḥ. -
Shreeemantaamarkireet maniprabhaabhi,
ralledhpaadyug! durdharkarmadoor,
shreeṇaabhinandana! jinaajitshambhvaakhya,
tvadhyaantostu satatam mam suprabhaatam. -
Chatratraya prachal chaamar veejyamaana,
devaabhinandan mune! sunate Jinendra,
padmaprabhaarunmanidīpti baasuraag,
tvadhyaantostu satatam mam suprabhaatam. -
Arhan supaarshva kadleedalvamaagatra,
praaleyataargirimauktik varṇagour,
chandaprabh stfaikpaandur pushpdanta,
tvadhyaantostu satatam mam suprabhaatam. -
Santāptkaanchānruche Jin sheetlaakhya,
shreyanvinashtaduritaasht kalankpank,
bandhookbandhuraruche Jin vaasupoojya,
tvadhyaantostu satatam mam suprabhaatam. -
Uddandadariporipo vimlaalaanga,
sthemanṇat jidanta sukhaamburaashe,
dushkarmakalmashvivarjit dharmaṇath,
tvadhyaantostu satatam mam suprabhaatam. -
Devaamareekusumsannibh shaantinaath,
kuntho! dayaa gunvibhooshanbhooshitaang,
devaadhideva bhagvannarteerthnaath,
tvadhyaantostu satatam mam suprabhaatam. -
Yanmohmallmadbhanjan mallinaath,
ksemankaravitaath shaasansuvrataakhya,
satsampadaa prashmito nami naamdheya,
tvadhyaantostu satatam mam suprabhaatam. -
Taapichchihguchcharu chirojjval neminath,
ghoropsarvyayin jinparshvanaath,
syaadvaad sooktimanidarpan vardhmaan,
tvadhyaantostu satatam mam suprabhaatam. -
Praaleyaneel haritaarunpeetbhaas,
yanmoortimavyayasukhaavasatham munnendraah,
dhyayanti saptitishatam jinvaallbhaanaam,
tvadhyaantostu satatam mam suprabhaatam. -
Suprabhaatam sunakshatram,
maangalyam parikeertitam,
caturvinshatiteerthanaam,
suprabhaatam dine dine. -
Suprabhaatam sunakshatram,
shreyah pratyabhinanditam,
devtaa rishyah siddhah,
suprabhaatam dine dine. -
Suprabhaatam tavaikasya,
vrshbhasyamaahatmanah,
yena pravartitam teertham,
bhavyasatvasukhaavaham. -
Suprabhaatam jinendranam,
jnaanonmeelitcakshushaam,
ajnaantimiraandhaanaam,
nityamastimito ravih. -
Suprabhaatam jinendrasya,
veerah kamal lochnaa.
yena karmaatave dagdhaa,
shukladhyaanogravaahino. -
Suprabhaatam sunakshatram,
sukalyaanaamsumangalam,
trailokyaahittkratrinaam,
jinaanaamev shaasnam.
3 KARMA
Question 1. Define karma.
Answer- Karma is defined as the karmic formed material varyforms which attains to bondage with the soul because of the dispositions viz. attachment and aversion or can say because of which the one experiences pleasure and pain.
Question 2. Categorize karma.
Answer- Karma is categorized into three. They are -
(1) Physical (2) Neo or Quasi (3) Psychical.
Physical karma is further categorized into eight-
(1) Knowledge obscuring.
(2) Faith obscuring.
(3) Feeling producing.
(4) Deluding.
(5) Longevity determining.
(6) Denomination or physique determining karma.
(7) Status determining.
(8) Obstructive.
Out of eight, Knowledge obscuring, Faith obscuring, Deluding and Obstructive are four destructive karmas and remaining
four viz. Feeling producing, Longevity
determining, Physique determining and
Status determining are four non-
destructive karmas.
Neo or Quasi karma -
Acceptable
material iotas related to six types of
completions and three types of bodies
are defined as neo karma iotas and by
which six types of completions and
three types of bodies are structure of are
known as neo or quasi karmas.
Psychical karma -
Attachment -
aversion and passions viz. Anger etc. are
termed as psychical karma.
Question 3. Name six types of completions and
three types of bodies.
Answer- The six types of completions are -
(1) Completion of food.
(2) Completion of body.
(3) Completion of senses.
(4) Completion of breathing.
(5) Completion of language.
(6) Completion of mind.
The three types of bodies are -
(1) Gross or physical body.
(2) Transformational body.
(3) Translocational body.
All three constitutes neo karma.
Question 4. Define knowledge obscuring karma.
Answer- Knowledge obscuring karma is defined as
one which annihilates attribute of
knowledge the soul. Just like the covering
of sky by the clouds. In a same way
knowledge obscuring karma doesn’t allow
the knowledge of soul to manifest. Said
karma is classified into five types. They
are -
(1) Sensory knowledge obscuring.
(2) Scriptural knowledge obscuring.
(3) Clairvoyant knowledge obscuring.
(4) Telepathical knowledge obscuring.
(5) Omniscient knowledge obscuring.
Question 5. Define faith obscuring karma.
Answer- Faith obscuring karma is defined as one by
which there is annihilation of attribute of
faith of the soul. As you show keen desire to
behold / worship lord Jina deva in an abode
of Jina, but gate keeper doesn’t allow you to
move inside; likewise, said karma doesn’t
allow one to move to the soul. Said karma
is classified into nine types. They are -
(1) Ocular faith obscuring.
(2) Non-ocular faith obscuring.
(3) Clairvoyant faith obscuring.
(4) Omniscient faith obscuring.
(5) Slumber.
(6) Deep slumber.
(7) Drowsiness.
(8) Deep drowsiness.
(9) Somnambulistic state.
Question 6. Define feeling producing karma.
Answer- Feeling producing karma is defined as one
by which living beings attain to pleasure
and pain formed uneasiness. For e.g. The
one feels pleasurable after getting desired
object or fulfilling of desire and feels pain or
uneasiness after attaining to non - desired
object and get caused by any disease. Said
karma is classified into two types. They
are -
(1) Pleasure feeling.
(2) Pain feeling.
Question 7. Define deluding karma.
Answer- Deluding karma is defined as one by which
there is an eradication of righteousness and
attribute of conduct. For e.g. A drinker of
liquor calls mother as mother and wife also
as mother becoming intoxicated. He
becomes mad / insane forgetting himself.
Likewise, Deluded falls from righteousness
and conduct too. Said karma is classified
into two types. They are -
(1) Faith deluding.
(2) Conduct deluding.
Faith deluding is equivalent to heinous
venom. It is classified into three types.
They are -
(1) Falsity.
(2) Righteous falsity.
(3) Righteous form.
Even conduct deluding is also a type of
venom. It is classified into twenty five
types. They are -
(1) Infinite bonding anger.
(2) Infinite bonding pride.
(3) Infinite bonding deceit.
(4) Infinite bonding greed.
(5) Non-abstinent anger.
(6) Non-abstinent pride.
(7) Non-abstinent deceit.
(8) Non-abstinent greed.
(9) Abstinent anger.
(10) Abstinent pride.
(11) Abstinent deceit.
(12) Abstinent greed.
(13) Smouldering anger.
(14) Smouldering pride.
(15) Smouldering deceit.
(16) Smouldering greed.
(17) Laughter.
(18) Liking/Indulgence.
(19) Disliking.
(20) Sorrow.
(21) Fear.
(22) Intense dislike.
(23) Female libido / Femininity.
(24) Male libido / Masculinity.
(25) Hermaphrodite libido.
Question 8. Define longevity determining karma.
Answer- Longevity determining karma is defined as
the karma by which the soul remains rest in
the body of deity, hellish being, sub -
human / animal and human being. For e.g.
A culprit can’t move out of prison before
completion of imprison days. Likewise,
longevity determining karma stops the
soul in a mode. Said karma is classified
into four types. They are -
(1) Age of hellish being.
(2) Age of sub-human / animal.
(3) Age of deity.
(4) Age of human being.
Question 9. Define denomination / physique
determining karma.
Answer- Denomination / physique determining
karma is defined as the fruition of karma by
which the shape of soul turns to hellish
being, animal / sub - human, deity and
human being formed. As a portrayer draws
the various types of portraits; likewise,
physique determining karma turns the
shape of soul to various types. Said karma
is classified into 93 types. They are -
Four grades -
(1) Grade of Hellish beings.
(2) Grade of sub - humans.
(3) Grade of human beings.
(4) Grade of celestials.
Five castes -
(1) One sensed.
(2) Two sensed.
(3) Three sensed.
(4) Four sensed.
(5) Five sensed.
Five bodies -
(1) Gross body.
(2) Transformational body.
(3) Translocational body.
(4) Luminous body.
(5) Karmic body.
Three limbs and sublimbs -
(15) Gross
(16) Transformational
Syādvāda Bāla Śikṣā [Part - III]
(17) Translocational
(18) Formation
Five bondaged karmas -
(19) Gross bondages.
(20) Transformational bondages.
(21) Translocational bondages.
(22) Luminous bondages.
(23) Karmic bondages.
Five Aggregations -
(24) Gross.
(25) Transformational.
(26) Translocational.
(27) Luminous.
(28) Karmic.
Six bodily shapes / configurations -
(29) Symmetrical or squared
configuration.
(30) Partly symmetrical configuration.
(31) Configuration with lower part
symmetrical
(32) Hunchbacked.
(33) Dwarf figure / configuration.
(34) Misshaped structure of body.
Six skeletal structures -
(35) Perfect bone joints.
(36) Adamantine ligatures.
(37) Osseous structure / A bone joint.
(38) Half inter locking and pinning joints.
(39) Pinned / Nailed body joint.
(40) Karmic nature causing ligatured
osseous structure.
Five colors -
(41) Black (42) Blue
(43) Red (44) Yellow
(45) White
Two smells -
(46) Fragrant smell
(47) Foul smell
Five taste - (48) Sour
(49) Sweet (50) Bitter
(51) Acerbic (52) Pungent
Eight touch -
(53) Hard (54) Soft
(55) Light (56) Heavy
(57) Cold (58) Hot
(59) Lubricious (60) Dry
Four prior state -
(61) Hell
(62) Animal / sub-human
(63) Human being
(64) Celestial deity
(65) Non- gravity levity karma
(66) False accusation karma
(67) Accident karma
(68) Hot effulgence karma
(69) Cold effulgence karma
(70) Respiration
Two spatial movement -
(71) Pleasant
(72) Unpleasant
(73) Mobile
(74) Immobile
(75) Gross
(76) Subtle
(77) Developed karma
(78) Non-developed karma
(79) Every
(80) Ordinary
(81) Static / stable
(82) Unstable
(83) Auspicious
(84) Inauspicious
(85) Charming
(86) Famine
(87) Melodious voice
(88) Non-melodious
(89) Lusturous body
(90) Unpleasant look
(91) Name and fame determining
(92) Bade name and fame determining
(93) Tirthankara
Question 10. Define status determining karma.
Answer- Status determining karma is defined as one
by whose fruition one reborn in upper-
lower clan. As potterman design out the
utensils of small and big size. Likewise,
status determining karma helps out one to
take birth in upper-lower clan.
Question 11. Define obstructive karma.
Answer- Obstructive karma is defined as the one by
whose fruition obstruction is there in
performing religious tasks like donation
etc. As treasurer does not allow to give or a
Miser does not donate; likewise, same is
with obstructive karma. Said karma is
classified into five types. They are-
(1) Donation obstructing.
(2) Gains obstructing.
(3) Consumable enjoyment obstructing.
(4) Repeated enjoyment obstructing.
(5) Potential obstructing.
Question 12. What is the reason why one’s memory is
not sharp even after studying a lot and
hearing discourses?
Answer- It is because of intense fruition of
knowledge obscuring karma.
Question 13. Anil went to worship Lord Jina deva but
door of temple was closed. Why he unable
to?
Answer- It is because of intense fruition of faith
obscuring karma.
Question 14. A child remains ill all the time. It is the
fruition of which karma?
Answer- It is the fruition of pain feeling karma.
Question 15. A son of a mother went to America, his
mother weeps when she memorises him.
Why is it so?
Answer- It is so because of fruition of deluding
karma.
Question 16. Why one wanders in the modes of hellish
being, celestial, animal and human being?
Answer- The one wanders in various grades of life
due to fruition of longevity determining
karma.
Question 17. Why one has beautiful body and other is
not? It is the fruition of which karma?
Answer- The one attains to beautiful body / bodily
shape due to attractive personality
physique determining karma and ugly
body / bodily shape due to repulsive
personality physique determining karma.
Question 18. Why one reborn in high clan and one in
low clan? It is the fruition of which
karma?
Answer- It is the fruition of status determining
karma.
Question 19. A person wants to donate but he unable to,
why is it so?
Answer- It is due to donation obstructing karma.
Question 20. The Knotless saints, Jaina female saints,
Vowers and all give up their food after
attaining to obstruction. It is the fruition
of which karma?
Answer- The Knotless saints, Vowers and all are
unable to attains the benefit of food even
after moving for intake of food. It is due to
the fruition of gain/accomplishment
obstructing karma.
Question 21. Which karma is beneficial out of all?
Answer- No karma is beneficial. All eight are the
causes of pain.
Question 22. How the one attain to knowledge
obscuring karma?
Answer- The bondage of knowledge obscuring is
because of disturbing to those who all are
engross in gaining knowledge. For e.g.
Snatching, stealing or tearing of one’s book
Syādvāda Bāla Sikṣā [Part - III]
is studying, converse loudly at the place where a saint is studying, talking in between discourse, hiding of knowledge becoming jealous, hiding of preceptor’s name etc.
Question 23. How the one attains to the bondage of faith obscuring karma?
Answer- Creating disturbance in worshipping and all and sleeping during day hours yields the bondage of faith obscuring karma.
Question 24. How the one attains to the bondage of feeling producing karma?
Answer- All the practices viz. sorrow, sadness, affliction, crying etc. result into the bondage of feeling producing karma.
Question 25. How the one attain to the bondage of deluding karma?
Answer- Showing of reverence / devoteful faith towards the contrary sayings other than basic spiritual principles/reality result into the bondage of deluding karma.
Question 26. How the one attains to the bondage of all the four longevity determining karmas?
Answer- (a) The one attains to the bondage of longevity determining karma of hellish being due to engrossment in
Syādvāda Bāla Sikṣā [Part - III]
excessive in sinful activities and occupation and possessions.
(b) The one attains to the bondage of longevity determining karma of sub-human/animal due to behaving deceitfully.
(c) The one attains to the bondage of longevity determining karma of celestial being due to simplicity in dispositions, softness and purity of temperament.
(d) The one attains to the bondage of longevity determining karma of human being due to engrossment in least sinful activity and occupation and possession.
Question 27. How the one attains to the bondage of physique/denomination determining karma?
Answer- The crookedness of an activity of mind, speech and body yields the bondage of inauspicious physique determining karma and on the contrary due to simplicity of an activity of mind, speech and body yields the bondage of auspicious physique determining karma.
Syādvāda Bāla Sikṣā [Part - III]
Question 28. Shashi sings so nicely but voice of Meena is not at all good. Why is it so?
Answer- It is an outcome of physique determining karma. Shashi has the fruition of melodious voice physique determining karma, whereas Meena has non - melodious voice physique determining karma, that is why her voice is not at all good.
Question 29. You like Vṛshabha so much but nobody likes Vijay. Why is it so?
Answer- It is so because Vṛshabha has the fruition of attractive personality physique determining karma, whereas Vijay has the fruition of repulsive personality physique determining karma.
Question 30. Manoj does not perform any kind of household activity, even though all praise him, but Dilip favor all, even though all vilify him. Why is it so?
Answer- Manoj has the fruition of fame physique determining karma and Dilip has the fruition of bad name and fame physique determining karma, this is only the reason of defamation and praise.
Syādvāda Bāla Sikṣā [Part - III]
Question 31. Mention the causes of the bondage of status determining karma.
Answer- Other’s defamation and self-praise yields the bondage of low status determining karma, whereas to manifest own faults and other qualities yields the bondage of high status determining karma.
Question 32. What are the various causes which lead to bondage of obstructing karma?
Answer- Hindrance in donation, gain, enjoyment, repeated enjoyment, potential, knowledge, pleasure and all to others lead to bondage of obstructing karma.
Question 33. Is there any way to get aloof from karmas?
Answer- Yes, there is a way. Show red signal to your thought activity from which you bind karmas and the one can get aloof by performing penance / austerity as said by Jina.
Question 34. Can we people also get aloof from karmas? If yes, then when?
Answer- Yes, we can. Becoming skyclad (digambar) saint renouncing auspicious and inauspicious thought activities, thereafter plunging in pure meditation.
Syādvāda Bāla Sikṣā [Part - III]
4 EIGHT FUNDAMENTAL DUTIES OF PĀKṢIKA RELIGIOUS HOUSEHOLDER
Question 35. Define religious householder ‘Śrāvaka’.
Answer- (a) He-who hears talk of welfare is ‘Śrāvaka’. As said-‘Śraṇoti iti Śrāvaka’
(b) Religious householder is one who hears the sayings of the saints, adopt vows, performs good deeds/ auspicious karmas. Here is a verse related to-
Śraṇoti sādhuvākyāni vratānādhārayanti ca,
karoti śubhakarmāṇi śrāvakastadvidhiyate.
(c) He-who is full of devoteful faith, discerning, performs religious tasks is householder or can say he-who performs religious tasks as per said by Jina / religion showing reverence/ devoteful faith towards true deva, scripture and preceptor.
Question 36. How many basic attributes does devout / religious householder has? Name them.
Answer- A devout is endowed with 8 fundamental duties. They are as follows -
Syādvāda Bāla Sikṣā [Part - III]
(a) Renunciation of -
- Liquor/Alcohol
- Meat/Flesh
- Honey
- Banyan
- Peepul
- Pākara
- Wild fig
- Fig
(b) Observance of five types of partial vows and renunciation of three M is also said to be as eight types of basic attributes of devout. They are as follows -
- Partial vow of non - violence.
- Partial vow of truth.
- Partial vow of non - stealing.
- Partial vow of chastity.
- Partial vow of possessional limiting.
(c) Further eight are classified in a way -
- No drinking of liquor.
- No eating of meat.
- No eating of honey.
- No eating at night hours.
- No eating of five types of fruits of ficus genus class.
- Worshipping Jina deva.
- Showing mercy towards all living beings.
8. Drinking filtered water.
All said three types of categories are worthies of observance as per your clan and rank.
Question 37. Define basic attributes.
Answer- Necessary (main) attributes of life is termed as basic attributes. As a tree can’t remain green without root, unable to grow properly; likewise, the attributes without which observance of conduct of householders is impossible are termed as basic attributes.
Question 38. Mention the demerits of drinking liquor.
Answer- The various attributes viz. sanity, knowledge, truth, compassion, forgiveness and all remain no more after drinking liquor. Drinker of liquor call truth as truth and untruth too becoming insane/mad. Nobody trust him.
Question 39. Mention the bodily diseases or physical demerits after drinking alcohol.
Answer- Drinking of alcohol results into various diseases in the body like cancer, ulcer in belly, insanity of mind and many more. You know, in a drop of alcohol very small micro organisms are present equivalent to total area measured of the whole world. Hence, drinking of alcohol results into killing of many micro organisms.
Question 40. Give an instance of drinker of alcohol.
Answer- A short tale related to a drinker of alcohol -
Tale
Once upon a time a Sanyasi named Ekpaad shown his desire to move for Ganga bath. He moved his step forward towards the path to river Ganga. While moving he found a group of tribals on the way. All were enjoying meat and alcohol with female tribals. Tribals who were fully lost themselves after drinking alcohol caught him and forced him to go for enjoying one out of three viz. Liquor, meat or female tribal, otherwise he’ll unable to behold river Ganga. After hearing the same he (Sanyasi) thought - I read in Smriti that many problem arises after eating meat equivalent to a grain of sesame and having sexual relationship with female tribal result into punishment/expiation, but there is a permission of drinking alcohol while Yajña/ritual sacrifice named sautrāyiṇī and mentioned that according to mentioned procedure he - who drinks alcohol is not to be consider as drinking of alcohol and alcohol is pure if made up by Pīṭhī, water, jaggery, stink weed etc. Thinking the same he drank out. His mind becomes playful just after drinking and he opened his lungoty, thereafter started misbehaving with the female tribals. It seems as he becomes too crazy. Thereafter, he ate meat also as he was feeling too much hunger. He had a sexual intercourse with a female tribal becoming intense lustful. Doing so he defamed his whole life fully. Considering the drinking of liquor while sacred ritual activity / ritual sacrifice / Yajña as faultless act Sanyasi named Ekpaad attained to lower grade of life. The wise people should give up drinking such type of intoxicated substance i.e. Liqour/Alcohol.
Question 41. Is there any loss in eating meat?
Answer- Eating meat/flesh results into various diseases like putrefaction in belly, heat diseases etc. Egg also fall under the category of meat. Eating of eggs consider the same flaw as eating of meat because it is a flesh of progeny.
Question 42. Is there any loss in eating an egg?
Answer- Science has proved that dreadful substance named cholesterol is present in an egg and eating of same result into various diseases viz. Heart diseases, high blood pressure, wound/sore in arteries and many more. Science has also proved that it also result into putrefaction in belly. In it, venom named D.D.T. is present. Eating of same spoils the digestion system of the human beings.
Question 43. Define honey and mention its demerit also.
Answer- Honey is one of an impure, unhallowed substance which turns life to an impure life. Honey bees vomit / spit out pollen after sucking it from flowers on honey comb. (Honey is vomit / puke of honey bees) They used to left their excreta / faeces also in that honey comb. In such type of impure honey comb, flesh of infinite infinite living organisms is present and after it when juice is to be taken out after squeezing it, honey comes out after mixing blood, pus, vomit of all the living organisms. The wise people gives up eating such type of violent substance from far only. They never use it in their home. He-who eats a drop of honey even, attains to sin equivalent to burning of 7 villages.
Question 44. Why we should avoid eating during night hours?
Answer- For security of living beings, observance of vow of non-violence, for healthiness of body and for purity of intellect we should eat during day hours only, never during night hours.
Question 45. Mention the demerits in eating during night hours from view point of scientist.
Answer- Science has also proved that during night hours the trees leave venomous air, by which complete external environment becomes venomous and food which comes into contact with said air also becomes venomous and result into various diseases in body. During night hours various micro organisms like Mosquito and all take place. They fall into food and becomes invisible and if an Ant, Spider etc. reached to abdomen / belly, then it result into various diseases named kanthamālā, Jalodara etc. in the body.
No taking place of micro organisms in large number during sun light. If suppose we find, then we can pick it up very easily, but during night it becomes invisible and reaching to stomach work as Meat/flesh. Said is only reason that eating during night hours is equivalent to eating Meat.
Doctors also suggest that we should not sleep before 6 hours after eating, but those who all used to sleep in between 10-12 o’ clock just after dinner, to them various abdominal diseases happen.
Question 46. Why prohibiting of eating during night hours in jainology / Jaina religion?
Answer- Jaina religion is a non - violent scientific religion. It gives message of security of all the living beings. Not to eat at night hours is a basic rule of Jainism. He - who eats during night hours never feel healthy and an unhealthy can’t observe religious practices.
Syādvāda Bāla Śikṣā [Part - III]
Thus, it is prohibited to eat during night in Jaina religion.
According to Jainology - There is no observance of non-violence as infinite micro organisms fall and attain to death by preparing and eating food during night hours. A person eats Mosquito (small in size) considering him as caraway and Mosquito (big in size) or fly as cardamom.
Question 47. Today the people remain on the bed upto 8 o’clock and unable to leave. Why they feel so lazy?
Answer- The body of a person is a machine. He - who eats during night hours provides it a task of digesting food, an Engineer slept away. Now, who will take care of that machine in case of occurring any problem? A machine of body is on. Hence, laziness still exist and the one unable to leave bed. Whereas digambara / skyclad saints wake up between at 3-4 o’clock. It is so because they eat pure food once in 24 hours. The work of machine of a body is completed, an Engineer is active. No matter of any problem arising.
Syādvāda Bāla Śikṣā [Part - III]
Question 48. Mention the benefits of not eating at night hours for good householders.
Answer- The female family members viz. Mother, brother’s wife, sisters and all feel tired preparing food. Now, if all eat food during day hours, then they can freely perform religious tasks during night and can shed off their karmas or after studying good books during that particular time can provide appropriate teaching to children. But what to say about those merciless people who want morning breakfast, then lunch, then afternoon breakfast, then tea, refreshment, then dinner, then snacks at 11 o’ clock night. At least have some mercy feelings towards mothers, sisters, brother’s wife and all. Are they your servant? Do you call it as non-violence? A true non - violent person remains happy in self also and keeps others also.
The people belong to good family eat during day hours and used to do worship, study of scriptures and all during night. Sympathy to life of woman is also virtue/merit. Consider all as you consider yourself is only a true practicality. Not to give pain to woman at home un - necessarily is only a true attachment.
Question 49. Why should we pay obeisance to five supreme beings?
Answer- We should pay obeisance to five supreme beings for the attainment of the same supreme qualities they have. It is the basic rule of Jaina adherent. Observance of good manners / etiquette, public decorum, discipline and learning of attributes for coming generation is by paying obeisance to venerables.
Question 50. What is the need of drinking water after filtering it?
Answer- Water consists of innumerable micro organisms, they do not reach to abdomen that is why we should drink water after filtering. For securing of vow of non-violence there is a need to drink water after filtering.
Question 51. Mention the views of scientists in relation to filtering water?
Answer- Scientists suggest that a drop of water contains 36450 micro organisms. According to them the one who drinks water without filtering it attains to the dreadful diseases like Nārū etc.
Scientists have proved that many living creatures like Frog, Fish etc. are present in the water and the same water when reaches to abdomen, gives birth to various diseases. Thus, all should drink filtered boiled water. Other side Ācāryas (Heads of the order of saints) have already mentioned that it is the main duty of Jaina person to filter water. This is only a reason that Jaina saints drink filtered boiled water.
Question 52. Mention the basic symbols (rules) of one who adopts Jaina religion.
Answer- The one who adopts Jaina religion has three basic symbols/rules. They are -
- Giving up of eating during night hours.
- Drinking of filtered water.
- Regular worshipping of Jina deva.
Syādvāda Bāla Śikṣā [Part - III]
5 ESSENTIALS
Question 53. Define essentials and name them.
Answer- The tasks which are essential to perform are defined as essentials. They are of six types -
- Worshipping Jina deva.
- Adoring preceptor.
- Study of scriptures / self.
- Restraint.
- Penance.
- Donation.
Question 54. Define worshipping of Jina deva.
Answer- Worshipping, devotion, hymning, adoration and memorizing of attributes of nine types of deities is worshipping of Jina deva.
Question 55. Name nine types of deities.
Answer- (1) Embodied pure soul.
(2) Disembodied pure soul.
(3) Head of the order of saints.
(4) Spiritual teacher.
(5) Knotless saints.
(6) Jina religion.
(7) Jina Āgama (Jaina sacred books).
(8) Lord Jina.
(9) Abode of lord Jina.
Said nine types of deities are venerable on a daily basis.
Question 56. Name eight types of auspicious substances to be offer to Jina deva.
Answer- (1) Jala (Water)
(2) Candana (Sandalwood)
(3) Akṣata (Raw rice, unbroken)
(4) Puṣpa (Flowers)
(5) Naivedya (Edible substances)
(6) Dīpa (Lighted lamp)
(7) Dhūpa (Fragrant gum or resin)
(8) Phala (Fruits)
Question 57. What is the result / outcome of worshi - pping Jina deva?
Answer- The one attains to precise faith by worshipping Jina deva and the one who worships with eight auspicious substances with devoteful faith / reverence, devotion, modesty attains to 8th land - Emancipation after enjoying the supreme supreme pleasures of Indra, Dharaṇendra, Cakravartī etc. in the worldly existence and annihilating the eight types of karmas. There he attains to infinite pleasures after
Question 58. What do you mean by adoring preceptor?
Answer- Adoration of true skyclad (digambara) saints who are devoid of all occupational activities and possessions is adoring preceptor/Guru.
Question 59. Pen down the various ways of adoring preceptor.
Answer- There are many ways of adoring true skyclad knotless preceptors. They are -
(1) Providing donation of food, place, scriptures and all.
(2) Serving them.
(3) Arrangement of the means which help out in rising their knowledge.
(4) By giving our best while their intake of food.
(5) By providing proper treatment for their bodily diseases.
(6) By coming up with the feeling of adopting the rank of knotless saint by worshipping them with eight types of auspicious substances.
Question 60. What do you mean by study of self / scriptures ‘Svādhyāya’?
Answer- ‘Sva’ means ‘self’; ‘adhyāya’ means to come ‘near’ i.e. To come near to the own self / soul is Svādhyāya. On the other side, studying, teaching, hearing and discoursing of the voice of Jinendra deva is also defined as Svādhyāya.
Question 61. Why is it needed?
Answer- Svādhyāya is essential responsibility of every human being because it rises up the knowledge, knowledge rises up the penance, penance leads to shedding off of karmas and shedding off of karmas help out in attaining liberation.
Question 62. How many types of Svādhyāya are there? Name them.
Answer- Five types of Svādhyāya are there. They are-
(1) Study or reading ‘Vācanā’
(2) Questioning ‘Pracchanā’
(3) Contemplation ‘Anuprekṣā’
(4) Revision ‘Āmnāya’
(5) Preaching (of religion) ‘Dharmopadeśa’
Question 63. Define Vācanā.
Answer- Studying of scriptures with pure / clear pronounciation is ‘Vācanā’.
Question 64. Define Pracchanā.
Answer- Coming up with query from Intellectuals if found any doubt while reading scriptures is Svādhyāya named ‘Pracchanā’.
Question 65. Define Anuprekṣā.
Answer- Regular contemplation of the mysteries/ secrets of scriptures which you have already studied is Anuprekṣā.
Question 66. Define Svādhyāya named ‘Āmnāya’.
Answer- Studying of paragraphs or stanzas in their own style with clear pronounciation is Āmnāya or coming out with the meaning of the concepts mentioned in scriptures keeping in mind the aim of Ācāryas belong to past.
Question 67. Define Svādhyāya named Dharmopadeśa.
Answer- To come up with the saying of seven elements viz. The soul and all is preaching of religion ‘Dharmopadeśa’.
Question 68. Define restraint ‘Samyama’.
Answer- To control over five senses and mind, to secure six kinds of body forms of living beings is restraint.
Question 69. How many types of restraint is there? Name them.
Answer- There are two types of restraint. They are -
(1) Desistance from sensual pleasure.
(2) Desistance from injury to other living beings.
(1) To secure six kinds of body forms of living beings is desistance from injury to other living beings i.e. Praṇī Samyama.
(2) To control over five senses and mind is desistance from sensual pleasure i.e. Indriya Samyama.
Question 70. Define penance.
Answer- (a) By which soul turns to pure soul just like pure Gold providing heat is penance.
(b) The practice which performs for the shedding off of karmas is penance.
Penance is classified into two main types viz. Internal and external. Further they are classified into six types each.
Internal Penance
(1) Total fasting ‘Anāśana’.
(2) Partial fasting ‘Ūnodara’.
(3) Constraints in accepting food ‘Vṛttaparisamkhyāna’.
(4) Giving up of delicacies ‘Rasa Parityāga’.
(5) Lonely habitation ‘Vivikta śayyāsana’.
(6) Physical sufferings ‘Kāya kleśa’.
External Penance
(1) Expiation ‘Prāyaścitta’.
(2) Modesty ‘Vinaya’.
(3) Serving to saints ‘Vaiyāvṛttya’.
(4) Study of scriptures/self ‘Svādhyāya’.
(5) Meditation ‘Dhyāna’.
(6) Renunciation of body attachment ‘Vyutsarga’.
Question 71. Define donation and also mention its types.
Answer- Donation is which is to donate for the favour of self and non-selves. It is divided into four types. They are -
(1) Donation of food ‘Āhāra dāna’.
(2) Donation of medicine ‘Auṣadha dāna’.
(3) Donation of scriptures ‘Jñāna dāna’.
(4) Providing hermitage to saints ‘Abhaya dāna’.
Question 72. Write down the nature of said four types of donation.
Answer- (1) To donate to highest, medium and lowest worthies like Jaina saints, Jaina female saints, religious male householders, religious female householders and all as per their potential with nine-fold devotion and seven attributes is defined as donation of food.
(2) To treat with pure flawless medicines and all for curing the disease is defined as donation of medicine.
(3) Providing the equipments viz. scriptures etc. which rise up the knowledge, to share knowledge with others, publishing and distributing of books, copies, pen, pencil and all fall under the category of donation of scriptures.
Question 73. Name nine-fold devotion.
Answer- (1) Inviting saints for food ‘Pargahāna’.
(2) Offering high seat ‘Ucchasthāna’.
(3) Consecration of feet ‘Pāda praksālana’.
(4) Worship ‘Pūjā’.
(5) Paying obeisance ‘Ānati Namaskāra’.
(6) Purity of mind ‘Mana śuddhi’.
(7) Purity of speech ‘Vacana śuddhi’.
(8) Purity of body ‘Kaya śuddhi’.
(9) Purity of food ‘Āhāra Jata śuddhi’.
Question 74. Pen down the procedure of inviting saints for food ‘Pargahāna’.
Answer- Do request devotedly when a saint come near to your home that O, Saint! Be happy on me and say-‘Hey Svāmi! Namostu, Namostu, Namostu; atra atra atra; tiṣṭha tiṣṭha tiṣṭha; āhāra jala śuddha hai’ means come come come; wait wait wait; food and water is pure. In a way invite them. Take three rounds after he / she stops and say mana śuddhi, vacana śuddhi, kāya śuddhi, āhāra jala śuddha hai, ghara me praveśa kijiye means mind, speech, body and food is pure, please enter our home. In a way devotedly ask worthy to enter to the place where food is prepared (Caukā - Traditional word).
Question 75. Write the procedure of offering high seat?
Answer- At the time when a worthy is ready to eat food at your home, then ask him to enter to the room / kitchen and asking him to sit on flawless / pure high seat is offering high seat.
Question 76. What about consecration of feet?
Answer- Devotefully cleansing of feet of a coming worthy is consecration of feet.
Question 77. Define worship.
Answer- Worshipping worthy with eight types of auspicious substances following the procedure as mentioned in scriptures.
Question 78. What about Ānati Namaskaar (Salutation)?
Answer- Paying salutation using five limbs viz. two hands, two legs and a forehead (Pañcānga namaskāra).
Question 79. Define purity of mind, speech, body and food.
Answer- (1) The state devoid of painful and cruel meditation is purity of mind.
(2) Not to speak bad, harsh words etc. is purity of speech.
(3) The purity of body devoid of widow marriage, other caste marriage etc. is purity of body.
(4) To ready pure food and faultless / pure food devoid of fault of purity of food is purity of food.
Question 80. Name and define the seven attributes of a giver (of food).
Answer- (1) Śraddhā (2) Tuṣṭi (3) Bhakti (4) Vijñāna (5) Alubdhatā (6) Kṣamā (7) Sattva
(1) Śraddhā - Having faith in an outcome of donation donated to worthy.
(2) Tuṣṭi- The pleasure which one feels while donating or after donating.
(3) Bhakti- Devotion of attribute of worthies is attribute of devotion.
(4) Vijñāna- The knowledge of all the substances which are capable of offering.
(5) Alubdhatā- Not to desire for any outcome / fruit related to worldly existence.
(6) Kṣamā- Not to show anger even after presence of the means which give birth to anger is an attribute of forgiveness.
(7) Sattva- It is that attribute of mind by which a giver (who is not that much rich) surprises rich people.
Question 81. What do you mean by five Sūnā? Mention its types also.
Answer- By which violent tasks a householder accumulates sin on a regular basis is defined as five sūnā. They are-
(1) Grinding.
(2) Pounding.
(3) Preparing food.
(4) Cleansing of water utensils.
(5) Cleansing or sweeping home.
The one who attains to sin indulging in tasks related to said five get shed off by donating to highest, medium and lowest worthies devoid of said five sūnā. As water washes off the spots of blood; likewise, donating to true worthies shed off the sins bound by five sūnās.
6 PRECISE FAITH
Question 82. Define precise faith ‘Samyagdarśana’.
Answer- (1) Precise/Right/Rational faith is defined as the purity of self comes out from subsidence, destruction, destruction cum subsidence of seven karmic forms viz. Infinite bonding anger, pride, deceit, greed, falsity, right falsity and right form.
(2) As it is reverence towards an object is defined as precise faith.
(3) As it is reverence towards seven types of elements and nine types of objects is defined as precise faith.
(4) Reverence/Devoteful faith towards true deva, scripture and preceptor is defined as precise faith.
(5) Interest of own soul distinct from other substances is precise faith.
(6) Precise faith is endowed with differentias viz. spiritual calmness, fear of transmigration, compassion and spiritual belief.
Syādvāda Bāla Śikṣā [ Part - III ]
Question 83. Define tautology ‘Tattva’. Also pen down its types.
Answer- The nature of an object is known as tattva. It is classified into seven types. They are -
(1) Soul (2) Non-soul (3) Influx (4) Bondage (5) Stoppage (6) Shedding off (7) Liberation.
Question 84. Define an element - Soul ‘Jīva’.
Answer- An element - Soul is one having differentia - functional consciousness.
Question 85. Define an element - Non-soul ‘Ajīva’.
Answer- An element - Non - soul is one devoid of consciousness.
Question 86. Define Influx (of karmas) ‘Āsrava’.
Answer- Inflow of karmas is defined as Influx (of karmas).
Question 87. Define Bondage ‘Bandha’.
Answer- Bonding of karmas with the space points of the soul is defined as bondage (of karmas).
Question 88. Define Stoppage ‘Saṁvara’.
Answer- Stoppage or cessation of karmas is defined as stoppage.
Question 89. Define Shedding off ‘Nirjarā’.
Answer- Partially shedding off or dissociation of karmas is shedding off.
Syādvāda Bāla Śikṣā [ Part - III ]
Question 90. Define Liberation.
Answer- Complete separation of karmas from the soul is defined as liberation.
Question 91. Elucidate seven types of elements with the help of an instance.
Answer- A boat is there which is non - soul, people sitting on it are elements of soul. A hole of there in a boat from which water is coming inside. The way of inflow of water is only an influx. Stoppage of water in a boat is bondage and sailor covered up the hole from which water is coming inside, covering up of hole is stoppage. Thereafter, water which is filled inside is flowing out, the same is shedding off. When boat becomes completely light weighted after flowing out filled water fully, is only liberation.
The body is also a boat, is an element of non - soul, the soul is an element of soul, auspicious and inauspicious tendency of mind, speech and body is a door to influx. Stoppage of karmas in the soul is bondage. To stop playfulness of mind, speech and body is stoppage. Partially renouncement of karmas from the soul through penance is shedding off and complete separation of karmas from the soul is only liberation.
Question 92. Which element are you and your body too?
Answer- We are the elements of soul and body is element of non - soul.
Question 93. Name nine types of objects.
Answer- Add virtue and vices to seven types of elements, will become 9. (Soul, non-soul, Influx, bondage, stoppage, shedding off, liberation, virtue/merit, vices/demerit).
Question 94. To whom you call as true deva?
Answer- The one who is detached, Omniscient, gives discourse of welfare and conqueror of senses is defined as true deva.
Question 95. To which you call as true scripture?
Answer- (1) Which has been discoursed of by an embodied pure soul.
(2) Which is not violable.
(3) Not obstructed by logic and inference.
(4) Which disaffirms the false path.
(5) Which is not worthy to disaffirm by anyone.
Syādvāda Bāla Śikṣā [ Part - III ]
A scripture or Jaina sacred book which is endowed with said five differentias is said to be as true scripture.
Question 96. To whom you call as true knotless preceptor?
Answer- (1) He is only a true knotless preceptor who is devoid of desires of sense-subjects, occupational activities-possessions and remain engross in gaining knowledge and meditation.
(2) He - who is devoid of desires of sense - subjects, equanimous, always remain engross in the feelings of favor to self and non-selves and becoming happy who performs tough penance of self and renunciation, such a skyclad (digambara) saint is only said to be as true saint (Guru).
Question 97. Classify precise faith.
Answer- Precise faith is classified into three types. They are -
(1) Subsidential righteousness.
(2) Destructional cum subsidential righteousness.
(3) Destructional righteousness.
Syādvāda Bāla Śikṣā [ Part - III ]
Subsidential righteousness is defined as the one which is by the subsidence of 7 types of karmic forms viz. Infinite bonding anger, pride, deceit, greed and falsity, right falsity and right form (Prakṛti) or five types of karmic forms viz. 4 of infinite bonding and falsity, which is by the destruction cum subsidence of seven types of karmic forms is destructional cum subsidential and which is by destruction of seven types of karmic forms is destructional righteousness.
Question 98. How many faults does righteousness has?
Answer- Righteousness (Samyaktva) has 25 faults viz. 8 types of arrogance, 8 types of faults like doubtfulness, 6 reasons of false belief, 3 types of idiocy.
The eight types of arrogance are -
(1) Arrogance of knowledge.
(2) Arrogance of name and fame.
(3) Arrogance of clan.
(4) Arrogance of caste.
(5) Arrogance of power.
(6) Arrogance of wealth.
(7) Arrogance of penance.
(8) Arrogance of body.
Syādvāda Bāla Śikṣā [ Part - III ]
The eight types of faults are -
(1) Doubtfulness (Doubt in the words of Jinendra deva).
(2) Desirefulness (Desire of result).
(3) Disgust (Behaving disgusting looking the dirty body of the saints).
(4) Ignorance (Ignorance of true knowledge).
(5) No safeguarding (Exposing of other’s faults).
(6) Non - stabilization (Not to stabilize one who falled from religion).
(7) Non - affection (Not showing of affection towards religious person).
(8) Non - glorification (Not to glorify Jina religion or performs tasks contrary to it).
The six reasons of false belief are -
False preceptor, false God, false scripture and their three adherents.
The three types of idiocies are -
(1) False ritualistic belief / popular idiocy.
(2) Believing in false deities / deital idiocy.
(3) Belief in false preceptor/preceptoral idiocy.
प्रश्नोत्तरी
Question 99. Describe three idiocies.
Answer- (1) False ritualistic belief - Bathing in river, ocean and all, heap up of sand or stone etc., falling from mountain and burning fire, considering such wicked tasks as religious tasks is false ritualistic belief ‘Loka Mūrhtā’.
(2) Believing in false deities - To worship, adore, serve false deities who all are engross in attachment and aversion because of getting son, healthy body and profit earning is
(1) Popular idiocy - Bathing in river, falling from mountain, burning in fire etc. considering them as religious tasks are popular idiocies.
(2) Deital idiocy - To worship attached and aversioned false deities / Gods due to desire of attainment of son etc. is deital idiocy.
(3) Preceptoral idiocy - Honour and respect of hypocrite saints and who are endowed with possessions, occupational activities and violence, their worship and all is preceptoral idiocy.
believing in false deities ‘Deva Mūrhtā’.
(3) Believing in false preceptor - Honour and respect of hypocrite saints who all are endowed with possessions, occupational activities and violence is believing in false preceptor ‘Guru Mūrhtā’.
Question 100. Pen down the speciality of a righteous person.
Answer- (1) A righteous person does not pay obeisance to false God, false preceptor and false scriptures, also not show modesty towards them due to fear of king, love, greed and all.
(2) A righteous person is devoid of seven types of fear.
Question 101. Name seven types of fear.
Answer- (1) Fear of current world.
(2) Fear of alien world.
(3) Fear of bodily painful sufferings.
(4) Fear of death.
(5) Fear of unexpected/sudden problem.
(6) Fear of non-security.
(7) Fear of carelessness.
Question 102. Write down the names of organs (Aṅga) of righteousness.
Answer- There are eight organs of righteousness. They are -
(1) Doubtlessness. (2) Desirelessness.
(3) Non-disgusting.
(4) Unblurred / unblemish vision.
(5) Protection / safe guarding.
(6) Stabilization.
(7) Affection towards co - religionists.
(8) Glorification.
Question 103. Describe about famous personalities became famous in every organ in brief.
Answer- (1) Doubtlessness - No doubt in the words corroborated by lord Jina.
कथा
Theif-Añjana became famous in same.
Theif - Añjana was s son of an emperor. He became big thief becoming so much engross in seven pursuits or bad habits. He had a love relationship with a prostitute. She asked Añjana to steal the necklace of a queen of an empire. Becoming so much infactuated and without thinking he reached to the royal palace at mid night and stolen the necklace. Thereafter, he
started running, behind him sentries were running.
Sentries were trying to catch him in terrible forest. For his security, he after throwing the necklace reached to morgue. There, a rich merchant was trying to victory over super natural power, but he was unable to as not having that much faith. For the accomplishment of super natural power, Añjana learned the mystic words (Namokāra Mantra) and moved on to Chhikā. As he moved on to Chhikā he forgotten the mystic words, but having devoteful faith towards the words of a rich merchant he started cutting down the strips one by one by saying “Aṇam taṇam kachu nā jaṇam seṭha vacana pramāṇam” means “nothing knowing, only the words of a rich merchant are authenticate”. He accomplished that power becoming doubtless. He narrated whole seen moving near to a rich merchant and thereafter he became liberated after adopting Jina initiation from a knotless saint.
(2) Desirelessness - Not coming up with any type of desire after performing
penance and observing vows is desirelessness.
कथा
Anāntamati became famous in same.
Anāntamati was a daughter of an emperor. Once upon a time she reached near saint during Aṣṭahnikā parva (Eight days festival belong to Jainology) with her parents and vowed for vow of celibacy. The time when Anāntamati became youth, her father well organized the marriage ceremony. After looking all these, she asked her father - O, Father! You are much aware that I vowed for vow of celibacy in front of you only, then why all this? He replied - O, Daughter! You had vowed for only 8 days. Again she said - O, Father! Neither you nor I gave surety of number of days. Her father tried lot to remonstrate her, but she remain became stable in her decision. Her father arranged everything for her religious study. Anāntamati was so so cute and nice looking. Once upon a time she was swinging in a swinging rope, Vidyadhara who was adorned with big ear rings take her towards the direction of sky and left her
in a forest. Anāntamati faced many problems there, but didn’t give up her vows. At the last attaining the form of Jaina female saint (Āryikā) attained to heaven through ritual death ‘Samādhi Maraṇa’.
(3) Non - disgusting - Not to feel disgusting looking the filthy bodies of the saints is non-disgusting.
कथा
King Uddāyana became famous in same.
Once upon a time dispute arises between celestial deities. Matter was - In this Earth, nobody is best holder of an organ of non - disgusting than king - Uddāyana. One of a deity has adopted the form of a saint and moved for examining him. A saint has arrived for the intake of food. King -Uddāyana provided him edible pure food. A saint eaten up a lot and vomitted out everything on the body of king. Uddāyana felt bad and thought that he has provided unhealthy food and because of same a saint was feeling pain. He started working on same or providing treatment. After looking his devotion that deity has adopted his original form and praise king.
Syādvāda Bāla Śikṣā [Part - III]
(4) Unblurred / unblemish vision - Not to behave foolery / ignorantly towards tautology / basic spiritual principles ‘Tattva’ and doctrine is an unblurred / unblemish vision.
Queen Revati became famous in same.
Tale
There was a saint named Guptācārya. He had a Kṣullaka with him. He (Kṣullaka) took permission for the journey of Mathura from his preceptor / Guru and asked about the message to be passed away. His preceptor asked him to pass the blessings in form of rise up of religious tasks to Muni Surata and queen Revati (A righteous one) at Mathura. Kṣullaka ji thought that why his preceptor gave blessings to two only, why not to Muni Bhavyasena and other saints? He reached Mathura and gone for examining Muni Bhavyasena. He reached to the fact that he is a Jaina by name only and not having any kind of devoteful faith towards Jaina religion. To examine queen Revati he gave the structure of a huge holy assembly and announced that holy assembly of lord Tīrthankara has arrived,
all move to worship him. All the people moved to adore Tīrthankaras blissfully, but only queen Revati didn’t move. He said -We have already last 24th Tīrthankara lord Mahāvīra and we do not have 25. Hence, all this is pretence.
(5) Protection / safe guarding - To hide others’ faults is protection / safe guarding.
A rich merchant - Jinendra Bhakta became famous is same
Tale
Once upon a time a thief started dwelling in a premise of rich merchant-Jinendra Bhakta becoming celibate. A rich merchant used to behave very modestly, devotedly with him. That celibate always keeps his eye on parasols adorned with diamond which are placed in an abode of Jina/temple. A rich merchant was unable to guess same. Other day rich merchant had to go to out of premise. He handed over the key of temple to celibate. Celibate became so happy and considered it as a good chance. He stolen those parasols and started running.
Sentries saw him and they tried to catch him. A rich merchant was dwelling in a forest far from village. Celibate also reached there. A rich merchant came to the fact, but he said hiding his faults - Do not victimize Vowers, he followed my order only, I only asked him to come with those parasols. Thereafter, thief felt bad and asked for apology.
(6) Stabilization - Those who all are falling from religion due to fruition of karmas, to again stabilize them is stabilization.
Saint Vāriṣeṇa became famous in same.
Tale
Vāriṣeṇa and Puṣpadālā were friends. Vāriṣeṇa adopted Jina initiation. Becoming infatuated, his friend Puṣpadālā also gone for same. Even after 12 years, memory of his single - eyed wife used to victimize him. Vāriṣeṇa knew everything. Other day he with his friend Puṣpadālā reached to his renounced royal palace and asked him to see beautiful women just as female celestial deities. Thought activity of Puṣpadālā got transformed beholding those beautiful
women. He felt bad and thought that fie on me. My friend Vāriṣeṇa left so beautiful women having beauty like female celestials and I am still memorizing my single-eyed women. No, all is worthless. After attaining to purity in dispositions / thought activity and observing the vow of saint truely, Muni Puṣpadālā attained liberation.
(7) Affection towards co - religionists - Showing love / affection towards religious people just like a calf is affection towards co-religionists.
Saint Vishnukumar became famous in same.
Tale
Brahmin Bali failed heinous calamities on skyclad saints of city-Ujjain. Supreme devout of lord Jina - saint Vishnukumar removing those calamities, observing an organ of affection towards co-religionists, eradicating the karmas, attained liberation. The day calamities on saints removed out, that day is celebrated as the day of Raksha bandhan.
(8) Glorification - To glorify discipline of Jina by worshipping Jina, installing an
idol of Jina, chariot moving, providing Jaina sacred books is an organ of glorification.
Saint Vajrakumar became famous in same.
Tale
There was a king named Pūtagandha. He was having queens - two in number. The one is Daridrā - A buddhist and other-Urvilā - A Jaina adherent. During the festival Aṣṭāhnikā (8 days Jaina worship festival), Urvilā decorated her Jaina chariot with various parasols, flywisks and garlands of flower. As chariot started to move forward, Daridrā said - Stop! Chariot of Buddhists will move before it. King was fully lustful one. He loves Daridrā so much. Thereafter, Urvilā reached to saint Vajrakumar and prayed for security and said - If Jaina chariot will not move before, then she’ll go for hunger strike. Saint ordered Vidyādhras to move for glorification of discipline of Jina / Namostu which result into moving of Jaina chariot before buddist chariot. In a way saint Vajrakumar glorified the Jaina religion.
Question 104. Pen down the glory of right faith.
Answer- (1) Right faith is the first staircase to move to liberation.
(2) Nothing, supreme other than right faith in this whole world.
(3) A righteous person never become hellish being, animal, female, coward, worthy of lower grade of life, handicapped, one having less age and poor after attaining to death.
(4) A righteous person is enthusiastic, famous, lustrous, knowledgeable, powerful, conqueror, one with name and fame, wealthy and at the top in human beings.
(5) Due to influence of right faith, the one attain to the supreme ranks like Indra, Cakravartī, Dharaṇendra, Tīrthankara and all. Thereafter, become liberated.
7 आलोचन पाठ
(Penned down by poet - Jouhari lal)
दोहा
बंदो पंचो परम गुरु, चौबीसी जिनराज,
करुण शुद्ध आलोचना, शुद्धिकरण के काज।
सुईये जिन अरज हमारी, हम दोष किये अति भारी,
तिनकी अब निर्वृति कजाई, तुम सरन लही जिनराजाई।
इक वे ते चौ इंद्री वा, मन रहित सहित जे जीवा,
तिनकी नहीं करुणा धारी, निर्दयी होई घात विचारे।
समरंभ समारंभ आरम्भ, मन वच तन कीने प्रारंभ,
कृत कारित मोदन करिके, क्रोधादि चतुष्टय धरिके।
षोट आठ जु इमि भेदंते, अघ कीने परिछेदंते,
तिनकी कहु कोलो कहानी, तुम जानत केवलज्ञानी।
विपरीत एकांत विनय के, संशय अज्ञान कुनायके,
वश होय घोर अघ कीने, वचतई नहीं जाया कहिने।
कुगुरुन की सेवा कीनी, केवल अदयाकारी भीनी,
यो विधि मिथ्यात्व भ्रमायो, चहुगति मधिदोष उपायो।
हिंसा पुनि झूठ जु चोरी, पर वनितासो दृग जोरी,
आरम्भ परिग्रह भीनो, पन पाप जु या विधि कीनो।
सपरस रसना घ्राणन को, दृग कान विषय सेवन को,
बहु करम किये मनमाने, कछु न्याय अन्याय न जाने।
फल पंच उदम्बर खाये, मधु मांस मद्य चित चाये,
नहीं अष्टमूलगुण धारी, कुविसन सेये दुःखकारी।
दुईबीस अभख जिन गाये, सो भी निशि दिन भुंगाये,
कुछ भेदाभेद न पायो, ज्यों त्यों करि उदर भरायो।
अनंतानुबंधी सो जानो, प्रत्याख्यान अप्रत्याख्यानो,
संज्वलन चौकड़ी गुणीये, सब भेद जु षोडश मुणीये,
परिह्लास अरति रति शोग, भया ग्लानि त्रिवेद संजोग,
पच्चीस जु भेद भये इम, इनके वश पाप किये हम।
निद्रावश शयन कराई, सुपने मधि दोष लगाई,
फिर जागी विषया वन धायो नानाविध विष फल खायो।
किये आहार निहार विहारा, इनमें नहीं जतन विचारा,
विन देखी धरी उठाई, विन शोधी वस्तु जु खाई।
तब ही परमाद सतायो, बहुविधि विकल्प उपजाओ,
कछु सुधि बुद्धि नाही रही है, मिथ्या मति छाये गई है।
मरजादा तुम धिंग लीने, ताहाओ मे दोष जु कीने,
भिन भिन अब कैसे कहिये, तुम ज्ञानविषैन सब पाईये।
हा, हा! मैं दुठ अपराधी, त्रस जीवन राशि विराधी,
थावर की जतन न कीनी, उरमे करुणा नहीं लीनी।
पृथिवी बहु खोद कराई, महालादिक जागा चिनाई,
पुनि विन गाल्यो जल ढोल्यो, पंखातेन पवन विलोभ्यो।
हा हा! मैं अद्याचारी, बहुहरतिकाया जु विदारी,
तामधि जीवन के खंडा, हम खाये धरी आनंदा।
हा हा! परमाद बसाई, बिन देखे अगनी जलाई,
तामधि जे जीव जु आये, ते हु परलोक सिधाई।
बीध्यो अन्न राति पिसायो, ईधन बिन सोधी जलायो,
झाडू ले जागा बुहारी, चिंती आदिक जीव बिदारी।
जल छानी जिवानी कीनी, सो हु पुनि दारी जू दीनी,
नहीं जल थानक पहुचाई, क्रिया बिन पाप उपाई।
जल मल मोरीन गिरबायो, कृमि कुल बहु घात करायो,
नदियन बिच चीर धुराये, कोसनके जीव मराये।
अन्नादिक शोध कराई, तामें जु जीवा निसराई,
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स्रोत: Gyata संग्रह।
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