स्यादवाद बाल शिक्षा - भाग ४
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ॐ श्री वीतरागाय नमः ॥
स्याद्वाद बाल-शिक्षा
प्रथम भाग
लेखिका
गणिनी आर्थिका श्री १०५ स्याद्वादमती माताजी
भारस्रवर्षीय अनेकान्त विद्वत् परिषद्
SYĀDVĀDA BĀLA ŚIKṢĀ
A WAY TO JAINOLOGY
[PART - IV]
Generally, we find people
expressing their feelings in a way -
“Oh! We unable to understand the
deep concepts of Jainology as
don’t have basic knowledge.”
Now, not to worry at all…
Presenting here …
The basic concepts of Jainology
in form of queries & their solutions.
Go through it and find yourself
as an expert of Jainology.
ॐ श्री वीतरागाय नमः ॥
SYĀDVĀDA BĀLA ŚIKṢĀ
A WAY TO JAINOLOGY
[PART - IV]
AUTHOR
GANINI ARYIKA
SRI 105 SYADVADAMATI MATAJI
ENGLISH VERSION
SRAMANA MUNI PRANITA SAGARA
Bharatvarshiya Anekant Vidvat Parishad
Syādvāda Bāla Śikṣā [Part - IV]
Occasion
3rd DEATH CEREMONY
OF
PUJIYA GANINI ĀRIYIKĀ ŚRĪ 105 SYĀDVĀDAMATĪ MĀTĀJĪ
30 SEPTEMBER 2017
Blessings -
• P.P. ĀCĀRYA ŚRĪ 108
VIMALA SĀGARĀJĪ MAHĀRĀJA
P.P. ĀCĀRYA ŚRĪ 108
BHARATA SĀGARĀJĪ MAHĀRĀJA
English Version -
• ŚRAMANA MUNI PRANĪTA SĀGARA
(DISCIPLE - ĀCĀRYA ŚRĪ 108
VISUDDHA SĀGARĀJĪ MAHĀRĀJA)
Author -
• GANINI ĀRIYIKĀ
ŚRĪ 105 SYĀDVĀDAMATĪ MĀTĀJĪ
Annexation -
• ĀRIYIKĀ ŚRĪ 105 YAŚASVINĪ MĀTĀJĪ
Courtesy -
• BHAGCHAND - SUNITA CHURIWAL
GUWAHATI
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A way to Jainology
Syādvāda Bāla Śikṣā [Part - IV]
Image of ĀCĀRYA ŚRĪ 108 VIMALA SĀGARĀJĪ MAHĀRĀJA, ĀCĀRYA ŚRĪ 108 BHARATA SĀGARĀJĪ MAHĀRĀJA, ŚRAMANA MUNI PRANĪTA SĀGARĀJĪ, GANINI ĀRIYIKĀ ŚRĪ 105 SYĀDVĀDAMATĪ MĀTĀJĪ
A way to Jainology
Syādvāda Bāla Śikṣā [Part - IV]
Three Equipments of Jaina Saints
Image of Pichchhi, Kamaṇḍalu, Śāstra
PICHCHHI
KAMAṆḌALU
ŚĀSTRA
Digambara Jaina Saints keep with
them these three only and nothing else.
A way to Jainology
Syādvāda Bāla Śikṣā [Part - IV]
Image of Swastik symbol with “परमोपकारी श्री सद्गुरु”
णमो अरिहंताणं
णमो सिद्धाणं
णमो आयरियाणं
णमो उवज्झायाणं
णमो लोए सव्व साहूणं
NAMO ARIHANTANAM
NAMO SIDDHANAM
NAMO AYARIYANAM
NAMO UVAJJHAYANAM
NAMO LOYE SAVVA SAHUNAM
I bow to Arahanta, Siddha, Āchārya,
Upāddhyāya, I bow to all Saints
who are really venerable.
A way to Jainology
Syādvāda Bāla Śikṣā [Part - IV]
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 -
Abhinandanji
Emblem : Monkey -
Sumatinathji
Emblem : Curlew -
Padmaprabhuji
Emblem : Red Lotus -
Suparshvanathji
Emblem : Swastik -
Chandraprabhuji
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
A way to Jainology
CONTENTS
| S.No. | Contents | Page No. |
|---|
- | Prārthanā | 01
- | Nav Devtā Stavana | 02
- | Mahāvīrāṣṭaka Stotra | 04
- | Pākṣika Śrāvaka | 08
- | Naiṣṭhika Śrāvaka | 41
- | Daily Routine of Skyclad Saints | 61
- | Main Principles of Jainology | 70
- | Saraswati Stotram | 79
- | Saraswati Nāma Stotra | 81
- | Jinavāṇī Stuti | 82
- | Gurvāṣṭaka | 83
- | Guide to Transliteration | 85
PRĀRTHANĀ
Hey Veetrag Swami, Nit Prarthna 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…
NAV DEVTĀ STAVANA
Doha
Parmeshthi Pancho Namun, Jinvani Urlaya.
Jin Marg ko dhaarkar, Chaitya chaityalaya dhyaya.
(Tune- Aho jagatguru dev suniyo aaj hamaari…)
Arihant prabhu ka naam, hai jag mein sukhdayi.
Ghati chatu chaykar, keval jyoti payi. Veetrag
sarvagya, hit updeshi kahaye. Riddhi siddhi sab
paye, jo nit bhakti sudhaye. (1)
Siddha prabhu gunakhan, siddhi ke ho pradata.
Karma Aath sab kaat, karte mukti vasa. Suddha
buddha avikar, shiv sukhkaaree naathaa. Riddhi
siddhi sab paya, jo nit nave matha. (2)
Aacharaj gunakar, panchachhar ko pale. Shiksha
diksha Pradhan, bhavijan ke dukh taale. Anugraha
nigraha kaaj, mukti marg chalte. Riddhi siddhi sab
paya, jo aacharaj bhajte. (3)
Gyan dhyan lavleen, jinvani ras peete.
Adhyayan shiksha Pradhan, sangha mein jo nit karte.
Ratnatray gundham updeshamrat dete. Riddhi
siddhi sab paya, jo nit uvajhaya bhajte. (4)
Darshan gyan charitra, mukti marg kahaye. Teenprati
saadhan roop, sadhu digambar bhaye. Vishvasha ko
tyaag, nij aatam chit paye.Riddhi siddhi sab paye, jo
nit sadhu dhyaye. (5)
Tatva dravya gun saar, veetrag mukh nikasi. Gandhar
ne gundhaar, jinmala ek guthi. Syadvaad chinna saar,
vastu anekaaant gayi. Riddhi siddhi sab paye, jo jinvani
dhyayi. (6)
Samyak shradha saar, dev Shastra guru bhai. Samyak
tatva vichaar, samyak gyan kahayi. Samyak hoi
aachar, samyak chaarit gayi. Riddhi siddhi sab paye,
jo jin marg dhyayi. (7)
Veetrag jinbimb, murat ho sukhdayi. Darpan sam
nijbimb, dikhta jisme bhai. Karm kalank nashaya, jo
nit darshan paate. Riddhi siddhi sab paye, jo nit
chaitya ko dhyate. (8)
Veetrag jinbimb, Krtrimaakrtrim jitne. Shobhat hain jis
desh, hain chaityalaya utne. Un sabki jo saar, bhakti
mahima gave. Riddhi siddhi sab paye, jo chaityalaya
dhyave. (9)
Doha
Nav devta ko nit bhaje, karma kalank nashaya.
Bhav sagar se paar ho, shiv sukh mein ram jaye.
Note: On reciting the stavan daily in the morning, life is
blessed with happiness, peace and prosperity.
MAHĀVĪRĀṢṬAKA STOTRA
- Yadiye caitanya mukura iva bhavascidacitah,
Samam bhanti dhrauvya-vyaya-jani-lasantontarahitah,
Jagatsaksi marga prakatana paro bhanuriya yo,
Mahavira - svami nayana patha gaami bhavatu me.
In omniscience mirror, objects resemble at once,
Associated with generation, exaust, permanence,
Who indicates us the path of salvation like a sun,
Such a lord Mahavira resides in my eyes.
2.Atamram yoccaksuh kamala - yugalam spanda - rahitam
Janankopapayam prakatayati vabhyaantaramapi,
Sphutan murtiyasya prasamitanayi vativimala,
Mahavira - svami nayana patha gaami bhavatu me.
Devoid of reddishness whose eyes do not use to blink,
Illuminated the state of angerlessness,
He-whose posture is pure and a holder of a peace,
Such a lord Mahavira resides in my eyes.
-
Namanakendrali mukta mani bha jala jatilam,
Lasatpadambhoja dvamiha yadiyam tanubhratam,
Bhavajjvala shantyai prabhavati jalam va smrtamapi,
Mahavira - svami nayana patha gaami bhavatu me.
By bowing down head in whose twice lotus feet,
The crown of deities splendid with light of a gem,
Even his remembrance, becomes the water to rest flame,
Such a lord Mahavira resides always in my eyes. -
Yadarca - bhavana pramudita - mana dardura iha,
Ksanadasitsvargi guna-gana-samrddhah sukha-nidhih,
labhante sadbhaktah siva - sukha samajam kimu tada,
Mahavira - svami nayana patha gaami bhavatu me.
By whose volition of worship a pleased mind Frog,
Became a deity in heaven by his qualities,
No strange if devotees, attain to liberation worshipping you,
Such a lord Mahavira resides always in my eyes.
- Kanatsvarnabhasovyapagata - tanurjina - nivaho,
Vicitratmapyeko nrpati vara siddhartha tanayah,
Ajanmapi sriman vigata - bhava - ragodbhuta - gatih,
Mahavira - svami nayana patha gaami bhavatu me.
Syādvāda Bāla Śikṣā [Part - IV]
He-who is bodiless though having brightness like a Gold,
Is only one even, having so many qualities,
Devoid of birth and whose attachment has gone,
Such a lord Mahavira resides always in my eyes.
-
Yadiya vagganga vividh - naya - kallola - vimala,
Brahajinambhobhirjagati janatam ya snapayati,
Idanimapyesa budha - jana - maralaiḥ paricita,
Mahavira - svami nayana patha gaami bhavatu me.
He-whose river of charming preachings with stand points,
Give a bath of special knowledge to the people,
And knows as a swans, like a learned, even today,
Such a lord Mahavira resides always in my eyes. -
Anirvarodrekastribhuvana - jayi kama - subhataḥ,
Kumaravasthayamapi nija - baladyena vijitaḥ,
Sturannityananda - prasama - pada - rajyaya sa jinaḥ,
Mahavira - svami nayana patha gaami bhavatu me.
Who has victory over warrior of invincible lust,
In a bachelor stage, by his power of a self,
Just to rule over, energetic liberation,
Such a lord Mahavira resides always in my eyes.
Syādvāda Bāla Śikṣā [Part - IV]
- Mahamohataṅka - prasama - prakasamika - bhisaka,
Nirapekṣo bandhurvidita - mahima mangalakara:,
Saranyah sadhunam bhava bhayabhramuttamguno,
Mahavira - svami nayana patha gaami bhavatu me.
He-who is sudden doctor to subside disease of delusion,
Who is unconcerned and greatness in manifested,
He-who does welfare and a refuge for frighteneeds,
Such a lord Mahavira resides always in my eyes.
- Mahavirastakam stotram bhaktya ‘Bhagenduna’ kṛtam,
Yah pathecchranuyaccapi sa yati paramam gatim.
Eulogy of Mahavira, composed by ‘Bhagchand’,
Who used to read-listen, attains to liberation.
PĀKṢIKA ŚRĀVAKA
Vītarāga bhagavān ko, namahuṁ triyoga samhara,
Śrāvaka vrata caryā likhuṁ, ālabālā hitakāra.
Question 1. To whom you call Śrāvaka? Mention types also.
Answer- The one who is possessing right devoteful
faith (Śraddhāvāna), discerning or
discretional one (Vivekavāna) and is active
in performing religious tasks (Kriyāvāna)
is called as Śrāvaka.
Śrāvaka is categorized into 3 types -
(1) Pākṣika (2) Naiṣṭhika (3) Sādhaka
(1) Pākṣika - He-who accepts that all the
five types of sins viz. violence etc. are
subject to give up and he-who performs
essential duties (As per Āgama) on a
trial basis is called as Pākṣika Śrāvaka
or can say Prārabdha Deśa saṁyami i.e.
Layman votary with abstinence.
(2) Naiṣṭhika - He-who performs essential
duties (Mentioned in scriptures for
house holders) faultlessly is called as
Naiṣṭhika Śrāvaka.
(3) Sādhaka - He-who has crossed the
Syādvāda Bāla Śikṣā [Part - IV]
stage of partial restraint and plunging
in meditation of self attains to ritual
death (Samādhi Maraṇa) is called as
Sādhaka Śrāvaka or can say Niṣpanna
Deśa saṁyami i.e. Absolute partially
restrained one.
Question 2. Mention the tasks which Pākṣika Śrāvaka
has to perform.
Answer- Pākṣika Śrāvaka has to perform three
religious tasks. They are -
(1) Worshipping Jina deva.
(2) Adoration of preceptor.
(3) Offering food etc. to worthy persons
(Ascetics etc.)
With that they should perform those
good deeds - which are acceptable in the
world or as per public decoram and
mentioned in Jaina sacred books / Āgama,
which rises up name and fame.
Therefore, Pākṣika Śrāvaka should
worship lord Arahanta through worships
named Nityamaha and all according to his
potentiality.
(Nityamaha worship means to worship
lord Jina daily with 8 auspicious offerings)
Syādvāda Bāla Śikṣā [Part - IV]
It is so because the place or premise
where there is no worshipping of Jina deva,
not having rigid faith towards devotion of
preceptor and religious people, no offering
of food to worthy persons (Ascetics etc.), no
mercy feelings, no help to needies, no
worshipping of pure right faith, no
studying / contemplation of voice of Jina,
then that place is a place of burrial ground,
not a place to dwelling. It is so because at
that place, living beings kill away by
performing 5 necessary household
activities (Pañca Sūna) and purity of such
sin is impossible.
Question 3. Name the types of worship. Also define
them.
Answer- Worship is divided into 2 types -
(1) Physical worship (2) Psychical worship
(1) Physical worship - To worship lord
Jina having pure aim means
worshipping with eight types of
auspicious offering is known as
physical worship.
(2) Psychical worship - To contemplate
about the attributes of venerable great
people with the help of eulogies,
Syādvāda Bāla Śikṣā [Part - IV]
recitation, adoration and all is known
as psychical worship.
Question 4. Name the types of physical worship.
Answer- Physical worship is divided into 5 types.
(1) Nityamaha (2) Aṣṭāhnika
(3) Indradhvaja (4) Mahāmaha
(5) Kalpadruma.
Question 5. Define worship named Nityamaha.
Answer- (1) To move to an abode of Jina carrying
with you all necessary auspicious
offerings like water, water mixed with
sandal etc. and to worship an
unattached God / Jina is a worship
named Nityamaha.
(2) To get construct an idol of Jina and
Jina temple as per potentiality. To
hand over agricultural land, shop etc.
thinking that regular getting of
worshipping articles for worshipping
(It is also mentioned in scriptures) and
to arrange the required resourses like
chariot, Pāṇḍuka Śilā, Flywhisks etc.
which results into regular
glorification of Jina is known as
worship named Nityamaha.
Syādvāda Bāla Śikṣā [Part - IV]
(3) To worship Jina three times a day, to donate food and all are the parts of worship named Nityamaha.
Question 6. Define worship named Aṣṭāhnika.
Answer- At every year, on the occasion of festival named Nandiśvara (Āṣāṛha, Kārtika, Phālguna), worship perform by liberatables from eighth day of each half of a month (Aṣṭamī) till the night or day of full moon (Pūrṇimā) of Śukla Pakṣa is known as worship named Aṣṭāhnika.
Question 7. Define worship named Indradhvaja.
Answer- Worship perform by celestial deities and all is known as worship named Indradhvaja.
Question 8. Define worship named Mahāmaha.
Answer- Worship which is perform devotedly, wearing crowns and perform by Maṇḍaleśvara kings is known as worship named Mahāmaha alias Sarvatobhadra alias Caturmukha.
Said worship is for the welfare of all the living beings and this is only a reason its another name falled as Sarvatobhadra.
Another name is Caturmukha because worship is to be perform on all the four sides placing four faced idol of Jina.
Syādvāda Bāla Śikṣā [Part - IV]
(Caturmukha, Mahāmaha and Sarvatobhadra - Said all three names are acceptable)
Question 9. Define worship named Kalpadruma.
Answer- Worship of lord Arahanta perform by Cakravartess fulfilling the desires of living beings of the world through desired donation is known as worship named kalpadruma.
It means the time when Cakravartess attain the rank of emperors after attaining to victory over six khaṇḍas, then he provides donation as per demand of citizens of an empire. Thereafter, after satisfying all, they perform worship of lord Arahanta with kings. The same worship is known as worship named kalpadruma.
Question 10. Define worship named Nitya-Naimittika.
Answer- Regular worship of an unattached God is a worship named Nitya. Worship performed on occassions is a worship named Naimittika.
Both the types of worships are included in aforementioned worships.
Syādvāda Bāla Śikṣā [Part - IV]
Question 11. Who is liable to perform physical and psychical worship?
Answer- House holders are liable to perform physical worship (Dravya Pūjā), whereas knotless saints are liable to perform psychical worship (Bhāva Pūjā).
Householders perform physical worship for purity of thought activity and by proper use of their wealth they work on their passion of greed.
Knotless saints who follow their daily routine as corroborated by an unattached God, who all are rapt in the nature of their own soul and who all accept every sayings of Jina are liable to perform psychical worship.
Question 12. Can knotless saints perform physical worship?
Answer- No, knotless saints can’t perform physical worship. Their worship is really an unprecedented one. Here is a view of same-
Saints put discretional formed auspicious mark bathing from pure mercy formed water and adopting satisfaction formed pure water. They drop down devoteful
Syādvāda Bāla Śikṣā [Part - IV]
pure water on feet of Jina having pure intention through external purity. They put reverential or devoteful faith formed water mixed with sandal. In a same way, offering supreme attributes formed Akṣata, forgiveness formed fragrant puspa and celibacy formed naivedya, they perform psychical worship of Jina deva. They keep experience of pure soul formed auspicious lamp in front of Jina, with that for attaining knowledge they offer auspicious attachmental and aversioned formed dhūpa and do sense control formed auspicious dance. They play restrained formed playing instruments, do luminous enthusiastic formed Āratī and giving up impure state of the soul, attaining to the state of pure soul shed off infinite karmas.
Question 13. Pen down the procedure of worship.
Answer- A householder should go for worship after proper bath. It is so because body becomes sweaty after going for sexual intercourse or other house hold activities. Slumber, laziness, weakness of mind result into impurity of body as well as mind also.
Syādvāda Bāla Śikṣā [Part - IV]
After proper bath, wearing pure clothes, he should move towards the direction of an abode of Jina taking with him well adorned auspicious offerings to be offer to Jina deva. After reaching to an abode of Jina / Temple, he should go for coronation / anointment of Jina after proper Darshan vidhi. Thereafter, he should pray - O, God! A rich person worships another rich person for attainment of wealth, also provides his services to him. Likewise, I also worship you, provide my services to you, so that I may also attain to an unattachedness like you, purity like you.
Thereafter, he should spell Vinaya pāṭha, Namokāra Mantra and Svasti Maṅgala etc.
Question 14. Pen down the steps of worship.
Answer- Worship has 7 steps. They are-
(1) Abhiṣeka (2) Āhvānana (3) Sthāpanā (4) Sannidhikaraṇa (5) Pūjā (6) Śāntipāṭha (7) Visarjana.
Question 15. Pen down the way of Abhiṣeka and Āhvānana.
Answer- Abhiṣeka - On a daily basis a householder
Syādvāda Bāla Śikṣā [Part - IV]
should go for Abhiṣeka / coronation of Jina by various best materials like pure water and all.
Āhvānana - As we pronounce words- ‘Welcome-Welcome-Welcome’ for a guest visits our premise; likewise a devout says welcoming the God of three Universe - An unattached God to his heart formed temple - “Om hrīṁ śrī deva - śāstra - guru samūha atra avatara avatara saṁvauṣaṭ āhvānana”. Saying so he drop down puṣpas (Flowers, rice mixed with sandal) on Thoṇā (A type of utensil use while worshipping). Said is the procedure of Āhvānana.
Question 16. Pen down the way of Sthāpanā.
Answer- As after welcoming guest-visits your premise, you ask him / her to sit down or offer him/her seat; likewise, devout/ liberatable who welcomes God in his temple of mind, he prays God - O, God! please take seat in my heart and he drop down Puṣpas with both the hands on Thoṇā saying - “Om hrīṁ śrī deva - śāstra - guru samūha atra tiṣṭha tiṣṭha ṭhaḥ ṭhaḥ sthāpanam”. In a way he installs God in his
Syādvāda Bāla Sikṣā [Part - IV]
mind. Said is the procedure of installing (Sthāpanā).
Question 17. Pen down the way of Sannidhikaraṇa.
Answer- As we ask a guest - visits our premise to enter and have a seat. We ask him/her to sit near us; likewise liberatable says becoming blissful and installing God in his heart - O, God! Please come near to me forever. After saying so he drop down puspas on Thonā saying - “Om hrīm śrī deva - śāstra - guru samūha atra mama sannihito bhava bhava vaṣaṭ sannidhikaraṇam”. Said is the procedure of Sannidhikaraṇa.
Question 18. How should we start worship?
Answer- We should start worship in a way -
Pratham dev Arahant shrut siddhaant ju Guru nirgranth mahant muktipur panth ju Teen ratan jagmaahi su ye bhavi dhyaaiye Tinki bhakti prasaad param pad paaiye.
Doha- Poojaun pad Arahant ke poojaun guru pad saar;
Poojaun maataa sarasvatee nitprati ashta prakaar
Syādvāda Bāla Sikṣā [Part - IV]
“Om hrīm śrī deva-śāstra-guru samūha atra avatara avatara samvaṣaṭ āhvānana Om hrīm śrī deva-śāstra-guru samūha atra tiṣṭha tiṣṭha thaḥ thaḥ sthāpanam Om hrīm śrī deva-śāstra-guru samūha atra mama sannihito bhava bhava vaṣaṭ sannidhikaraṇam”.
Question 19. Write down the stanza of offering water and also mention the reason of offering water.
Answer- Surpati urag narnaath tinkari vandneek supadprabha
atishobhneek suvaran ujjval dekh chhavi mohit sabhaa
var neer-ksheer samudra ghat bhari ugra tasu bahuvidhinachi
arahanta shrut siddhant guru nirganth nit pooja rachu.
Doha- Malin vastu harlet sab jal svabhaav mal cheen,
jaaso poojo parampad dev shaastra guru teen.
Om hrīm deva śāstra gurubhyo janmajaramṛtya vināśnāya jalam nirvapamīti svāhā
Syādvāda Bāla Sikṣā [Part - IV]
Reason- (1) Water is offer to give permanent rest to birth - old age and death.
(2) A devout thinks while offering water that O, God! As water clean up the dust of outside; in a same way, your attributal formed water is a remover of my attachment and aversion formed dust. Hence, water is offer to clean up the dust of knowledge obscuring, faith obscuring and all - attached to the soul.
Question 20. Write down the stanza of offering Chandan i.e. sandal mixed with water and also mention the reason of offering.
Answer- Je trijag-udar manjhaār praanee tapat ati duddhar khare
tin ahitharan suvachan jinke param sheetaltaa bhare
tasu bramar lobhit ghraan paavan saras chandan ghisi sachu
Arahant shrut siddhant guru nirgranth nit pooja rachu.
Syādvāda Bāla Sikṣā [Part - IV]
Doha- Chandan sheetalta kare tapat vastu parveen,
Jaaso pooja param pad deva shastra guru teen.
Om hrīm deva śāstra gurubhyo saṁsārātāpa vināśanāya candanaṁ nirvapāmīti svāhā
Reason- As paste of Sandalwood cures burned feet effected by sunshine; in a same way, attributal formed cold fragrant paste of sandalwood of Jina deva helps out those who all are suffered from pains of worldly existence to move beyond same. Thus, chandan is offer to say bye to the sufferings of vicious cycle of birth and death.
Question 21. Write down the stanza of offering Akṣata and also mention the reason of offering.
Answer- Yaha bhausamudra apar taran ke nimitta suvidhi thai
Ati drarh parampavan jatharath bhakti var nika sahi
Ujjvala akhandit shali tandul punja dhari trayagun jachu
Syādvāda Bāla Sikṣā [Part - IV]
Arahanta shrut siddhant guru nirgranth nit pooja rachu.
Doha- Tandul saali sugandhi ati param akhandit been,
Jaso pooja param pad deva shaastra guru teen.
Om hrīm deva śāstra gurubhyo akṣayapada prāptaye akṣatān nirvapāmīti svāhā
Reason- (1) For attaining the state of non-destructibility, Akṣata i.e. Raw / unbroken rice is offered.
(2) Akṣata doesn’t provide non-destructibility, but Akṣata is offer to Jina deva for attainment of attributal formed Akṣatas of Jina deva. Best article will give best fruit /result.
Question 22. Why raw rice only is to be offer in form of Akṣat, why not any other grain?
Answer- Rice is a non - destructible grain. The one who wants wheat, sow grains of wheat and he-who is in need of maize, sow grains of maize, but he-who is in need of rice, doesn’t
Syādvāda Bāla Sikṣā [Part - IV]
sow rice, rather sow paddy. Rice attained to the state of non - destructibility and that is why to attain to the same state, akṣat / Raw or unbroken rice is to be offer.
Question 23. Write down the stanza of offering puspa and also mention the reason of offering.
Answer- Jo vinayavant subhavyavar-ambuj prakash bhan,
Je ekmukh charitra bhashat trijag mahi pradhan hain
Lahi kundkamala dik pahup bhav-bhav kuvedanso bachu,
Arahant shrut siddhant guru nirgranth nit pooja rachu.
Doha- Vividh bhanti parimal suman bhramar jas adheen,
Jaso poojo param pad dev shastra guru teen.
Om hrīm deva śāstra gurubhyo kāmabāṇa vināśanāya puṣpaṁ nirvapāmīti svāhā
Reason- The biggest enemy of one is lust / sexual desire which destructs one’s power. Only and only an unattached God has victory over it. For attainment of Jina attributal formed garland of
Syādvāda Bāla Sikṣā [ Part - IV ]
flowers, puspa is offer to Jina deva.
Question 24. Write down the stanza of offering Naivedya and also mention the reason of offering.
Answer- Ati sabal madakandarp jako ksudha urag aman hai,
Dussah bhayanak tasu nashan ko sugarud saman hai,
Uttam chhahō rasyukt nit naivedya kari ghrt me pachu,
Arahanta shrut siddhant guru nirgranth nit pooja rachu.
Doha - Nanavidh sanyukh ras vyanjan saras naveen,
Jaso poojo param pad dev shastra guru teen.
Om hrim deva śāstra gurubhyo kṣudhāroga vināśanāya naivedyam nirvapāmīti svāhā
Reason - A liberatable offer Naivedya i.e. Edible substances to give rest to his hunger. He thinks that Naivedya is unable to give rest to hunger, but O, God! Thinking formed experience formed food
Syādvāda Bāla Sikṣā [ Part - IV ]
of your attributal formed dishes is a provider of eternal pleasure to me and for attainment of same, Naivedya is to be offer.
Question 25. Write down the stanza of offering Deep and also mention the reason of offering.
Answer- Je trijag uddam nash keene moha timir mahabali,
tihi karmaghati jnandeep prakash jyoti prabhavali,
iha bhaanti deep prajal kanchan ke subhaajan me kachu,
Arahant shrut siddhant guru nirgrantha nit pooja rachu.
Doha - Svapar prakashak jyoti ati deepak tamkari heen,
Jaso poojo param pad dev shastra guru teen.
Om hrim deva śāstra gurubhyo mohāndhakāra vināśanāya dīpam nirvapāmīti svāhā
Reason - A liberatable offers Deep (A lighted lamp) to say bye to his ignorance / darkness of delusion. He thinks - O, God! An unconscious lamp is momentary
Syādvāda Bāla Sikṣā [ Part - IV ]
and capable of removing little darkness of the world, but your undivided omniscience formed lighted lamp is capable to say bye to my complete ignorance and fascination. Hence, Deep is offer to manifest flame of omniscience in inside saying bye to darkness of fascination.
Question 26. Write down the stanza of offering Dhoop and also mention the reason of offering.
Answer- Jo karma indhan dahan agni samuha sam uddhat lasai,
Var dhoop taasu sugandhitaakari sakal parimataa hasai,
Iha bhaanti dhoop chadaya nit bhav jvalanmahi nahi pachu,
Arahanta shrut siddhant guru nirgranth nit pooja rachu.
Doha - Agni maahi parimal dahan chandanaadi gun leen,
Jaso poojo param pad dev shastra guru teen.
Om hrim deva śāstra gurubhyo aṣṭakarmadahānāya dīpam nirvapāmīti svāhā
Syādvāda Bāla Sikṣā [ Part - IV ]
Reason- Dhoop is to be offer to fire for eradication of eight types of karma formed enemies. A devout thinks that though Dhoop unable to eradicate my eight types of karmas, but your attributal formed Dhoop is only capable to eradicate my karmic fuel. Thus, Dhoop is to be offer to eradicate eight types of karmas by attribute of Jina formed Dhoop.
Question 27. Write down the stanza of offering Phala/fruit and also mention the reason of offering.
Answer- Lochan sursana ghraan ur utsaah ke kartaar hai,
Mopai na upma jaye varni sakal phal gun sar hai,
So phal chadavat arthapuran param amrta ras sachu,
Arahanta shrut siddhanta guru nirgranth nit pooja rachu.
Doha - Je pradhan fal fal vishai panchkaran ras leen,
Jaso poojo param pad dev shastra guru teen.
Syādvāda Bāla Sikṣā [ Part - IV ]
Om hrim deva śāstra gurubhyo mokṣafala prāptaye falaṁ nirvapāmīti svāhā
Reason - A person afraid of sufferings of worldly existence wants pleasure devoid of uneasiness. That pleasure is exist in liberation. Thus, a devout offer fruit for attainment of fruit of liberation. A devout thinks that offered fruits will get rotten and unable to provide me eternal pleasure, but fruits are offer for attributal formed fruits of Jina deva.
Question 28. Write down the stanza of offering Argha and also mention the reason of offering.
Answer- Jal param ujjval gandh akshat pushp charu deepak dharu,
Var dhoop nirmal phal vividh bahu janam ke patak haru,
Iha bhanti argha chadaye nit bhavi karat shiv pankati machu,
Arahant shrut siddhant guru nirgranth nit pooja rachu.
Doha - Vasuvidhi argh sanjoyake ati uchhaha man keen,
Syādvāda Bāla Sikṣā [ Part - IV ]
Jaso poojo param pad dev shastra guru teen.
Om hrim deva śāstra gurubhyo mohāndhakāra vināśanāya dīpam nirvapāmīti svāhā
Reason - A worldly / mundane being offer argha (Various offerings like rice etc.) because he is victimized by birth, old age and death, sufferings of worldly existence, destructible life, pain of lust and hunger, ignorance and karmas. He offers argha for attainment of eternal undivided pleasure.
Question 29. Define Jayamālā.
Answer- To memorize or spell the attributes of venerable five supreme beings and nine devatas after their worshipping by eight types of offerings showing keen devoteful faith is Jayamālā.
or
Ārati of attributes / qualities of venerables is known as Jayamālā.
Question 30. Pen down about Deva, Śāstra and Guru with the help of Jayamālā.
Answer- Doha - Dev shastra guru ratan shubh teen ratan kartaar,
Bhinn - bhinn kahu arti alp sugunvistaar.
About Arahanta-
Karman ki tresath prakrti nashi, jeete ashtadosh doshrashi
Je param sugun hain anantdheer, kahavat ke chhyalees gungambheer,
Shubhī samavasaran shobha apar, shat indra namatkar sheeshdhar
Devadhideva Arahantdeva, bando mann vach tan kari susev.
About Jinavāṇī-
Jinki dhuni hai omkar roop nir aksar mahima anoop
Dash asht mahabhasha samet laghubhasha saat shatak suchei
So syadvadamaya sapt bhang gandhar goonthe baarah suang
Ravi shashi na harai so tam haraaya, so shaastra namo bahupritiyaya.
About Guru-
Guru acharaj avajjhaya sadhu, tan nagan ratnatray ridhi agadh
Samsaar-deh vairaghdhar nirvanchhi tapai shivpad nihaar
Gun chhattis pachchees ath bees bhav taaran taran jihaj eesh
Guru kee mahima varni na jaaya, gurunaam japo man vachan kaaya.
Sortha - Keejai shakti pramaan shakti bin sardha dharai
Dhaanat sardhavan ajar amar pad bhogave.
Om hrim deva śāstra gurubhyo jayamālā poornārgham nirvapāmiti svāhā
Question 31. Whose description does Jayamālā consists of?
Answer- Jayamālā consists the description of lord Arahanta, Jaina sacred books and knotless preceptor.
Question 32. Pen down something about lord Arahanta.
Answer- He-who has eradicated 63 forms of karmas, is devoid of 18 types of faults, is endowed with infinite four fold attributes, is adorned with 40 types of attributes, glory of whose holy assembly is matchless and who is worshippable by 100 Indras, is lord Arahanta deva. He is also known as Devādhideva. I bow down him from mind, speech and body.
Question 33. Pen down something about Jinavāṇī from Jayamālā.
Answer- Omkar formed voice comes out of mouth of Jina deva is non - verbal and endowed with matchless glory, which is endowed with 18 main and 700 sub languages. Voice of Jina which is penned down by Ganadhara is well - embellished with relativism and seven types of infractions. Even Sun and Moon are unable to remove darkness, to remove such darkness of ignorance we have voice of Jina.
Question 34. Pen down something about Guru from Jayamālā.
Answer- We call guru to all those Ācāryas, Upādhyāyas and Sādhus who all are clothless / skyclad from outside and endowed with gemstrio, are detached from worldly affairs and body caring, adopter of ascesis, having no desires, perform penance and having target of attaining liberation. Ācārya has 36 basic attributes, Upādhyāya has 25 and Sādhu has 28. Such preceptors are like ship who help out in crossing an ocean of worldly existence. Really describing of glory of such skyclad knotless preceptors is not that much easy. We should meditate them (Skyclad preceptors) paying salutation from mind, speech and body.
Question 35. Write down ‘Shanti path’ Eulogy of lord Shantinath and also mention what one has to do while chanting same?
Answer- The one has to offer puspa using his both the hands while chanting shanti path.
Eulogy of Lord Shantinath
(Shanti Path)
Shantinath mukh shashi unhari sheelgunavrat samyamdhari
lakhan ek sau ath virajai nirkhat nayan kamal dal laajai,
Pancham chakravarti paddhari salah Teerthankara sukhka
Indra narendra pujya jinnayak namo shantijin shanti vidhayak.
Vasant tilka
Divya vitap pahupan ki varsha dundubhi aasan vani sarsa,
chatra chamar bhamandal bhari ye tum pratiharya manhari
shanti jinesh shanti sukhdai jagatpujya poojau shirnaai,
param shanti deejai hum sabko pade jinhe puni char sangh ka.
Indra vajra
Poojai jinhe mukut haar kireet laake,
Indradi deva aru poojya padaabj laake,
so shantinath varvansh jagat pradeep,
mere liye karahi shanti sadaa anoop.
Sampoojako ko pratipalko ko yatinako ko yatinayako ko,
Raja praja rashtra sudeshko le keeje sukhee he jin shanti ko de.
Stragdhara
Hovai sari praja ko sukh balyut ho dharmdhari naresha,
hovai varsha samai pai tilbhar na rahai vyadhiyo ka andesha,
hovai chori na jari susamaya varatai ho na dushkal bhari,
sare hi desh dharai jinvar vrashko jo sada saukhyakari.
Doha - Ghatikarma jin nash kari payo kevalraj
shanti karo sab jagat me vrsbhhadik jinraaj
(Drop down flow of water thrice)
Now, join hands and pray -
Shastro ka ho pathan sukhda laabh satsangati ka,
sadvratto ka sujas kahke dosh dhaku sabhi ka.
balu pyaare vachan hit ke aapka roop dhiyaau,
taulau seu charan jinke moksh jalau na paau.
Arya
Tav pad mere hiye me mam hiya tere puneet charno me,
Tablo leen raho prabhu jab lo paya na mukti pad meine,
Akshar pad matra se dooshit jo kuch haha gayano mujh se,
Kshama karo prabhu so sab karuna kari puni chudahu bhav dukh se,
Syadvada Bala Siksa [Part - IV]
Hey jagbandhu jineshwar pau tav charan sharan balihari
Maran samadhi sudurlabh karmo ka kshaya subodh sukhkari.
Question 36. What should we do of puspas we offer while Sthapana?
Answer- We should mix those puspas in offered articles touching it on forehead. He should neither burn it nor should throw in well and all. Those who believe that God visited on Thona and think that sending him back it is good to throw out puspas into fire, it is an illogical practice. God never comes down, a devout welcomes him to his heart and offer puspas blissfully. Hence, we should mix puspas to other articles touching to forehead.
Question 37. Pen down Visarjana Path.
Answer- Bin jane va janke rahi toot jo koya
Tum prasad te param guru so sab pooran hoya,
poojan vidhi janu nahi, nahi janu ahavan
aur visarjan hu nahi kshama karhu bhagvan
mantraheen dhanheen hu, kriyaheen jindeva
Syadvada Bala Siksa [Part - IV]
kshama karahu rakhahu mujhe dehu charan ki sev
aaye jo jo devagan poojai bhakti pramaan
te sab jaavahu krapakar apne apne thaan.
Question 38. What should one do after completion of worship?
Answer- After worshipping Jina deva, mind of worshipper becomes so pure that he thinks that O, Jina deva! As steel turns out to gold after mere touch of parasmani, a poor becomes rich after serving to rich, then I also become like you by blessings of your devotion. No strange in same. Thus, now I am not your servant.
A worshipper moves to the state of soham from Dasoham. He rises up his purity of inner - self by chanting - Soham soham… or by contemplating that who you are is me only, thereafter he thinks - O! Infinite four fold of God is exist in God and of me is exist in me. True worship of Jina deva turns out worshipper to venerable.
Question 39. Write down the fruits of worship, also mention an instance related to.
Answer- A worshipper becomes worshippable by
Syadvada Bala Siksa [Part - IV]
own after worshipping Jina deva. A devout of Lord Jinendra-liberatable attains to wealth / prosperity of Indra in form of an outcome of worship, with that he attains to rank of Chakravartce which is venerable by kings wearing crowns, thereafter attains to rank of Tirthankara which is venerable in all the three Universe. Even a frog became deity by coming up with the feelings of worship.
Tale of Frog
A rich merchant used to live at city-Rajagrahi with his wife named Bhavdutta. That rich merchant attained to death because of painful meditation and reborn as a frog in a well of his own courtyard. One day Bhavdutta reached there to draw out water. That frog came up with recollection of past life / Jatismaran beholding Bhavdutta. Thereafter, because of past refinements he jumped on to the body of Bhavdutta. Bhavdutta tried many a times to remove him, but he was not moving. Bhavdutta took him to her home after come to know about the fact from a saint
Syadvada Bala Siksa [Part - IV]
endowed with clairvoyance that he is a soul of her husband and reborn as a frog because of painful meditation. Other day Gardener informed Raja Shrenik about Samavashran of Lord Vardhamana in a city. All the people were moving to behold same very happily. Shrenik also sitting on his Elephant moved for same. After beholding all these, that Frog has shown feeling of worshipping and was moving holding a leaf of lotus. There was a huge crowd. That Frog got died coming down to feet of an Elephant of Raja Shrenik. He reborn as deity as shown feeling of worshipping and before moving of Shrenik, he (deity) moving to Samvasharan / holy assembly of Lord Mahaveer started singing eulogy or devotional song.
Now, if a Frog attained to mode of deity in form of an outcome of feeling of worship, then a liberatable who worships Jina on a regular worship devotedfully and by eight types of auspicious articles, will he unable to become liberated? No, he’ll definitely become.
Syadvada Bala Siksa [Part - IV]
5 NAISTHIKA SRAVAKA
Question 40. Frog did worship by an article. Can we people (Human being) also go for same?
Answer- Frog was an animal. For him worshipping by eight types of auspicious articles was not possible. Hence, worshipping by an article was also right, but human beings should worship with eight types only. Sometimes it depends on situation and at that particular time you can go for using an article or two etc. according to potentiality but if an householder is much capable, then he should worship by pure eight types of auspicious articles; otherwise, there will be no difference remain between animal and human beings.
Question 41. To whom you call as Naisthika Sravaka?
Answer- Naisthika Sravaka is one who adopts 11 stages of renunciations for laymen (Pratima) and having supreme aura (Lesya).
Question 42. Define Pratima.
Answer- Samyam ansh jagyo jahaan bhog aruchi parinaam
Udaya pratijna ko bhayo pratima taako naam.
The one plan to adopt restraint/abstinence when he / she feels disinterested towards enjoyments and then only he comes up with the feeling of resolving for. To resolving for is only to adopt pratima or to attain to the stage of renunciation for laymen.
Question 43. Name 11 stages of renunciation pertaining to householders ‘Pratima’.
Answer- (1) Darsana Pratima
(2) Vrata Pratima
Syādvāda Bāla Śikṣā [Part - IV]
(3) Sāmāyika Pratimā
(4) Proṣadha Pratimā
(5) Sachittyaga Pratimā
(6) Ratribhuktityaga Pratimā
(7) Brahmacharya Pratimā
(8) Ārambhatyaga Pratimā
(9) Parigrahatyaga Pratimā
(10) Anumatityaga Pratimā
(11) Uddiṣṭatyaga Pratimā
Question 44. Define Darśana Pratimā.
Answer- A holder of right faith devoid of 25 types of faults, detached from worldly affairs, body and enjoyments, a meditator of five supreme beings and a holder of eight fundamental duties is said to be as a holder of 1st stage of renunciation i.e. Darśana Pratimā.
Question 45. Define Vrata Pratimā.
Answer- He-who is devoid of three stings i.e. stings of deceit, sting of falsity and sting of longings for next birth, is devoid of violations and observes 3 minor vows (Aṇuvrata), 3 vows which increases virtue
Syādvāda Bāla Śikṣā [Part - IV]
(Guṇavrata), 4 vows pertaining to religious instructions or educative vows (Śikṣāvrata) is said to be as a holder of 2nd stage of renunciation i.e. Vrata Pratimā.
Question 46. Define stings (Śalya) viz. sting of deceit, sting of falsity and sting of longings for next birth. Also mention that why they call as stings.
Answer- Sting of deceit (Māyā) - To cheat others.
Sting of falsity (Mithyātva) - Contrary faith towards basic spiritual principles.
Sting of longings for next birth (Nidāna) -To desire for enjoyments.
Thorns and all which pinch to body provide pain to body as well as to mind also. Sting (Śalya) is said to be one which gives regular pain to body and mind too. If deceit, falsity and desire for enjoyments get enters to soul gives pain like thorn, that is why they are defined as stings.
Question 47. Define partial vow (Aṇuvrata) and also pen down its types.
Answer- Partial renunciation of all the five types of
A way to Jainology - 42
A way to Jainology - 43
Syādvāda Bāla Śikṣā [Part - IV]
sins viz. Gross violence, untruth, stealing, unchastity and attachment to belongings is known as partial vow. Partial vow is classified into 5 types. They are -
(1) Vow of partial non - violence.
(2) Vow of partial truth.
(3) Vow of partial non - stealing.
(4) Vow of partial chastity.
(5) Vow of partial fixing the limits of acquisitions.
Question 48. Define vow of partial non-violence.
Answer- Resolving for not killing of mobile beings by mind, speech and body and done by self, ask somebody to do and praise for is known as vow of partial non - violence. For e.g.
(1) Let us go for performing violent act - To not to think by own as said.
(2) Not to praise anybody to kill.
(3) Not to think that it is good performing violent act by somebody.
(4) Not to say by own - I kill.
(5) Not to say by own - Kill - kill.
(6) Not to say by own - He did good job performing violent task.
Syādvāda Bāla Śikṣā [Part - IV]
(7) To go for violent task by own body.
(8) Not to go for violent task by body using buffet and all.
(9) Not to praise non - verbally or using body language to one who is performing violent task.
Question 49. Define vow of partial truth.
Answer- A vow in which the one neither speaks heavy / Gross untruth by own nor ask others to speak, with that neither speaks to fall one to trouble nor ask others to speak is said to be as partial vow of truth or can say not using such words which are liable for punishment by an Emperor etc. Neither to speak such heavy untruth which kill self or others nor ask others to speak is vow of partial truth.
Question 50. Define vow of partial non-stealing.
Answer- A vower layman who neither pickup a thing kept by other, failed, forgotten to pick by an owner nor hand over it to other is said to be as vow of partial non - stealing.
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A way to Jainology - 45
Syādvāda Bāla Śikṣā [Part - IV]
Question 51. Define vow of partial chastity.
Answer- He-who becoming afraid neither go for intercourse with any female nor ask others to go for. His such practice is non-adulteration or said to be as vow of partial chastity.
Question 52. Define vow of partial fixing the limits of acquisitions.
Answer- Exceeding the limits set by oneself with regard to cultivable lands and houses, riches such as gold and silver, cattle and corn, men and women, servants, clothes and utensils is said to be as vow of partial fixing the limits of acquisitions.
Question 53. Name the famous personalities who all became famous in regard to five partial vows.
Answer- (1) Vow of partial non - violence - Yampaal Chaandaal.
(2) Vow of partial truth - Dhandev seth.
(3) Vow of partial non - stealing - Vaarishena - son of Shrenik.
(4) Vow of partial chastity - Neelee - A daughter of a rich merchant.
(5) Vow of partial fixing the limits of acquisitions - Prince Jayakumar
Syādvāda Bāla Śikṣā [Part - IV]
Question 54. Define Guṇavrata and also mention its types.
Answer- Which makes one rigid in observing eight fundamental duties or rises up virtues is defined as Guṇavrata. It is classified into three types. They are -
(1) Vow of restriction in place wandering (Digvrata).
(2) Vow of restriction in purposeless violence (Anarthadaṇḍa vrata).
(3) Vow of restriction of worldly sensual enjoyments (Bhogopabhoga prarimāṇa vrata).
Question 55. Pen down the differentia of vow of restriction in place wandering.
Answer- Limitation of wandering in all the ten directions to be free from even subtle sins and resolving for not to move beyond said limit whole life. Resolving in a way is defined as vow of restriction in place wandering.
Question 56. Define vow of restriction in purposeless violence.
Answer- To give rest to those activities of mind, speech and body which are the causes of purposeless binding of sinful karmas
A way to Jainology - 46
A way to Jainology - 47
Syadvada Bala Siksa [ Part - IV ]
inside a limit of ten directions is said to be as vow of restriction in purposeless violence.
Question 57. Pen down the types of purposeless violence/sinful activities ‘Anarthadanda’.
Answer- Purposeless violence / sinful activities is classified into five types. They are -
(1) Sinful advice ‘Pāpopadeśa’.
(2) Supply of violent materials ‘Himsādāna’.
(3) Evil thoughts ‘Apādhyāna’.
(4) Listening false scriptures ‘Duhśruti’.
(5) Conduct with carelessness ‘Pramādacaryā’.
Here is a detailed description of aforementioned five-
(1) Sinful advice - To give advice of business of animals, violence, occupational activities, fraud/cheat and all again and again is said to be as sinful advice.
(2) Supply of violent materials - To supply violent materials like sword, axe, spade, knife, dagger etc. is supplying of violent materials.
(3) Evil thought - Thinking about destruction of other’s woman and
wealth due to hatred and attachment is evil thoughts.
(4) Listening false scriptures - To listen scriptures which rises up occupational activities, possessions, bravery, falsity, aversion and all is listening false scriptures.
(5) Conduct with carelessness - Digging land, wasting water, lightening fire, plucking of leaves and flowers, wandering here and there without any purpose is conduct with carelessness.
Question 58. Define vow of restriction of worldly sensual enjoyments.
Answer- To set limit of sensual subjects for particular period or for life time which remains active while restriction of worldly sensual enjoyments for diminishing intense fascination takes place due to attachment.
Question 59. Pen down the difference between Bhoga and Upabhoga.
Answer- An object which enjoyed once is incapable for enjoying again is one time enjoying of worldly enjoyment ‘Bhoga’. For e.g. Meal,
fragrance, garland etc., whereas an object to which one enjoys again and again is again and again enjoying of worldly enjoyments ‘Upabhoga’. For e.g. clothes, adornments etc.
Question 60. Define vows pertaining to religious instructions or educative vows ‘Śikṣā vrata’ and also mention its types.
Answer- The vows which give message to become knotless saint or observing great vows is known as educative vows. It is classified into four types. They are -
(1) Day to day additional limitation vow ‘Deśāvakāśika’.
(2) Equanimity ‘Sāmāyika’.
(3) Fasting (on 8th and 14th day etc. of each fortnight) ‘Proṣadhopavāsa’.
(4) Pious respectful services to the saints ‘Vaiyāvṛtta’.
Question 61. Define day to day additional limitation educative vow ‘Deśāvakāśika Vrata’.
Answer- The big limit which you have decided while restriction in place wandering for life time, in that also to go for periodical limitation is
said to be as day to day additional limitation vow ‘Deśāvakāśika Vrata’ alias ‘Deśavrata’. For e.g. I’ll not move outside from a particular famous street, premise etc.
Question 62. Define Equanimity educative vow.
Answer- Giving up of performing all the five types of sins on certain time for performing equanimous activity (Sāmāyika) by an activity of mind, speech and body and by performing same, ask others to perform or praise for same within and beyond the limit of Digvrata and Deshvrata is known as equanimity educative vow.
Question 63. What one should contemplate while performing equanimous activity?
Answer- Liberatable should contemplate that world is not a worthy to refuge, an inauspicious, impermanent, provider of pain and alien formed. On the contrary, liberation is only refuge, auspicious, permanent, pleasurable and self formed. Thus, liberation is only beneficial for me. I am one and alone, undivided, non - destructible, my soul is only beneficial for me.
Question 64. Define fasting (on 8th and 14th day etc. of each fortnight) educative vow.
Answer- Giving up of all the four types of food viz. Edibles (Roti, pulse, rice etc.), worth testing (Sweets and all), worth licking (Rabdi, sauce, mango juice etc.) and drinkables (Milk, water, butter milk etc.) during 8th and 14th day of every month is known as proshadhopavāsa śikṣā vrata.
Question 65. What do you mean by fasting? What one should avoid doing on the day of fast?
Answer- Fasting (Upavāsa). Upa means near, vāsa means to dwell. To dwell near soul is Upavāsa / fasting. The one should avoid doing inauspicious tasks on the day of fast, with that should give up performing five types of sinful activities like violence and all, should avoid doing occupational activities, should not use make up items like oil, perfume, garland, collyrium etc., with that avoid bathing also. The one who does fast should avoid watching movie, playing games like chess, playing cards, carrom etc. (Bathing is allowed for worship of Jina deva and donation).
Question 66. What one should do on the day of fast?
Answer- On the day of fast one should do coronation of Jina deva, thereafter should worship and recite recitation and all, with that avoiding laziness should study scriptures / voice of Jina and should share same with others also. On the day of fast the one should spent his / her time in performing auspicious tasks like studying scriptures, meditation and all.
Question 67. Define educative vow named pious respectful services to the saints ‘Vaiyāvṛttya’.
Answer- (1) To donate (as per capability and without desiring for any fruit) to muni, āryikā, kṣullaka and kṣullikā- who all gave up dwelling at home is educative vow named ‘Vaiyāvṛttya’.
(2) To remove calamities of Vowers, to provide them medicines, to remove tiredness of them they have faced while walking on the way by body massage and all, to donate four types of donations viz. Donation of food, medicines, scriptures and hermitage
Syadvada Bala Siksa [Part - IV]
for the saints, with that to provide them body treatment is educative vow named pious respectful services to the saints.
Question 68. Pen down the differentia of a holder of 3rd stage of renunciation for layman i.e. Sāmāyika.
Answer- He-who performs equanimous activity in a standing or sitting position just like a saint keeping purity of mind, speech and body thrice a day i.e. During morning hours, afternoon hours and evening hours becoming devoid of external and internal possessions after 12 times clockwise movement of joined hands (Āvarta - 3 x 4) in all the four directions and pay salutation four times in total is a holder of 3rd stage of renunciation for layman.
Question 69. Pen down the differentia of a holder of 4th stage of renunciation for layman i.e. Prosādha Pratīmā.
Answer- He-who does fast on the 8th and 14th day etc. of every month according to potentiality following maximum, medium and
Syadvada Bala Siksa [Part - IV]
minimum procedure is a holder of 4th stage of renunciation for layman.
Question 70. Pen down the differentia of a holder of 5th stage of renunciation for layman i.e. ‘Sacitta Tyāga Pratīmā’.
Answer- A merciful liberatable who doesn’t eat unrippen, raw, root, dry, with animate beings (sacitta), flower, leaves, stems, underground ones, seeds, with that drink filtered boiled water is a holder of 5th stage.
Question 71. Pen down the differentia of a holder of 6th stage of renunciation for layman i.e. Renunciation of eating food during night hours ‘Rātribhukti Tyāga’.
Answer- A compassionate Vower who neither eats / drinks pulses - Rice, Rabdi, Milk, Peda, Water etc. i.e. All four types of food (As mentioned in Ans. No. 64) nor serves to others also is a holder of 6th stage i.e. ‘Rātribhukti Tyāga’ alias ‘Divāmaithuna Tyāga’ Renunciation of sensual enjoyment/ sex act during day hours.
Syadvada Bala Siksa [Part - IV]
Question 72. Pen down the differentia of a holder of 7th stage of renunciation for layman i.e. partial celibacy ‘Brahmacarya Pratīmā’.
Answer- He - who renunciates plunging in sex act / lustful activities giving up mineness of body considering body as impure, full of foul smell of excrete and urine, filthy and rapt in the nature of own self / soul, is a holder of 7th stage i.e. partial celibacy.
Question 73. Pen down the differentia of a holder of 8th stage of renunciation for layman i.e. Giving up performing all types of occupational activities ‘Ārambha Tyāga’.
Answer- He - who gives up performing all the tasks related to occupational activities like service / job, agricultural activities, business and all which results into killing of living beings is a holder of 8th stage i.e. ‘Ārambha Tyāga’.
(No prohibition of performing auspicious tasks like worshipping Jina, donation of food and all).
Syadvada Bala Siksa [Part - IV]
Question 74. Pen down the differentia of a holder of 9th stage of renunciation for layman i.e. Giving up attachment to belonging ‘Parigraha Tyāga’.
Answer- He - who giving up mineness towards 14 types of internal and 10 types of external possessions gives up attachment to possessions becoming delusionless is a holder of 9th stage.
Question 75. Name 10 types of external and 14 types of internal possessions.
Answer- 10 types of external possessions are -
(1) Cultivable lands (2) Houses
(3) Gold (4) Silver
(5) Cattle (6) Corn
(7) Men servants (8) Women servants
(9) Cloths (10) Utensils
14 types of internal possessions are -
(1) Falsity (2) Anger
(3) Pride (4) Deceit
(5) Greed (6) Laughter
(7) Liking (8) Disliking
(9) Grief (10) Fear
(11) Disgust (12) Femininity
(13) Masculinity
(14) Hermaphrodite libido
Syadvada Bala Siksa [Part - IV]
Question 76. Pen down the differentia of a holder of 10th stage of renunciation for layman i.e. Refraining from any kind of house hold activity ‘Anumati Tyāga’.
Answer- He-who does not give approval for any kind of task related to world / house hold activity like sinful task, occupational activity like agricultural activity, marriage and all is a holder of 10th stage i.e. ‘Anumati Tyāga’.
Question 77. Pen down the differentia of a holder of 11th stage of renunciation for layman i.e. Renunciation of specific food ‘Uddiṣṭa Tyāga’.
Answer- A liberatable who leaving his premise reaching to near saints - adopts vows, performs penance, eats food if somebody asks for and wears a langoṭī and duppaṭṭā is a holder of 11th stage.
Elaka - Wears Langoṭa only.
Kṣullaka - Wears Langoṭa and duppaṭṭā only.
Kṣullika - Wears saree of length - 8 / 8.5 M approx. and put a duppaṭṭā on shoulder. She eats food in a utensil and
Syadvada Bala Siksa [Part - IV]
keep with her picchi and kamaṇḍalu.
Picchi - A whisk made up of discarded tail feathers of peacocks. It is used by skyclad / digambara munis to remove small organisms like insects and worms from their resting place without hurting them.
One of the external signs of digambaras which link them to their ancient tradition.
Kamaṇḍalu - A receptacle made up of a coconut shell or wood used by Jaina ascetics to carry water for ablutions or for body cleansing purpose, not for drinking water.
Question 78. Pen down the consequence of observing 11 stages of renunciation for layman.
Answer- He-who observes 11 stages of renunciation for layman faultlessly attains to rank of celestial deity moving to 16th heaven and attains to liberation within 7-8 life spans.
Syādvāda Bāla Śikṣā [Part - IV]
Question 79. What should we say while paying salutation to Elaka, Kṣullaka, Kṣullikā and to a householder who is a vower?
Answer- We should say ‘ICCHHĀMI’ to Elaka, Kṣullaka and Kṣullikā, whereas should say ‘Vandanā’ with joined hands to a holder of stage of renunciation.
Syādvāda Bāla Śikṣā [Part - IV]
6 DAILY ROUTINE OF SKYLAD SAINTS
Question 80. To whom you call Muni and also pen down the vows he is endowed with?
Answer- He-who remains silent, remains engross in his own self / soul and observes 28 basic attributes is a skyclad saint. 28 basic attributes are -
5 great vows, 5 carefulnesses, 5 sensual restraints, 6 essentials and 7 supplementary attributes. (For details - Refer Syādvāda Bāla Śikṣā [Part - II])
Question 81. Define great vow and also mention its types.
Answer- Observance of vows viz. Non-violence and all fully is known as great vow. It is classified into five types. They are -
(1) Great vow of non - violence.
(2) Great vow of truth.
(3) Great vow of non - stealing.
(4) Great vow of chastity.
(5) Great vow of giving up attachment to belongings.
Syādvāda Bāla Śikṣā [Part - IV]
Question 82. Define great vow of non - violence.
Answer- Not to harm six kinds of body forms of living beings (Earth bodied, water bodied, fire bodied, air bodied, vegetable bodied and mobile beings) and not to attain to dispositions viz. Attachment and aversion is known as great vow of non - violence.
Question 83. Define great vow of truth and non-stealing.
Answer- Complete renunciation of speaking both the types of untruth viz. Gross and subtle is defined as great vow of truth. Not to pick up water, clay and an object of anyone without asking for is defined as great vow of non - stealing.
Question 84. Define great vow of celibacy and giving up of attachment to belonging.
Answer- Observing eighteen thousand types of chastity, giving up sex act with female and experiencing the soul / self always is defined as great vow of celibacy.
To give up 24 types of possessions (See Ans. No. 75) fully is defined as great vow of giving up attachments to belongings.
Syādvāda Bāla Śikṣā [Part - IV]
Question 85. Define carefulness ‘Samiti’ and also mention its types.
Answer- To behave properly or with lot care for security of living beings is defined as carefulness. It is classified into five types. They are -
(1) Carefulness while walking.
(2) Carefulness while speaking.
(3) Carefulness while intake of food.
(4) Carefulness while lifting and placing of objects.
(5) Carefulness while exertion of body wastes like faeces etc.
Question 86. Define all aforementioned carefulnesses one by one.
Answer- (1) Carefulness while walking ‘Iryā Samiti’ - Giving up carelessness to walk beholding distance equivalent to length measure (4 hand = 8 bilast - A measurement unit).
(2) Carefulness while speaking ‘Bhāṣā Samiti’-Speaking in a way which is good for the welfare of all living beings, which is good to hear, removes out suspicion and falsity is carefulness while speaking.
Syādvāda Bāla Śikṣā [Part - IV]
(3) Carefulness while intake of food ‘Eṣaṇā Samiti’ - Keeping in mind 46 types of faults, moving to well clanned religious house holder’s home, for rising up of penance, for better health and without becoming so much crazy to eat tasteful and tasteless food is carefulness while intake of food.
(4) Carefulness while lifting and placing of objects ‘Ādānanikṣepaṇa Samiti’ - To lift up and place the equipment of purification - Kamaṇḍalu, equipment of Knowledge - Scriptures and equipment of restraint - Picchi with lot care is carefulness while lifting and placing of objects.
(5) Carefulness while exertion of body wastes like faeces etc. ‘Pratiṣṭhāpana Samiti’ - To leave faeces, cough of body etc. on a less place of insects, worms and all is carefulness while exertion of body wastes like faeces etc.
Syādvāda Bāla Śikṣā [Part - IV]
Question 87. Define preservation ‘Gupti’ and also mention its types.
Answer- To have full control over activity of mind, speech and body is defined as preservation. It is classified into 3 types. They are -
(1) Preservation of mind.
(2) Preservation of speech.
(3) Preservation of body.
Question 88. Define sensual restraint ‘Pancendriya Jaya’.
Answer- Not to come up with the feelings of attachment and aversion towards auspicious and inauspicious touch, taste, smell, form and words of all the five types of senses viz. sense of touch, taste, smell, sight and hear is defined as sensual restraint.
Question 89. Define essentials and also mention its types with description.
Answer- The tasks which are to be done on a certain basis is defined as essentials ‘Āvaśyaka’. Ascetics are endowed with six types of essentials. They are -
(1) Equanimity
(2) Adoration
Syādvāda Bāla Śikṣā [ Part - IV ]
(3) Praising or Hymning
(4) Study of self / scriptures
(5) Critisism of faults or expiatory recitals
(6) Giving up attachment to the body.
(1) Equanimity ‘Samatā’ - To remain plunge in performing equanimous activity becoming devoid of attachment and aversion always is equanimity.
(2) Adoration ‘Vandanā’ - Hymning of any particular Tirthankara is adoration.
(3) Praising or Hymning ‘Stuti’ - Hymning of all the Tirthankaras and five supreme beings at once is prasing or Hymning.
(4) Study of self / scriptures ‘Svādhyāya’- To Study scriptures as corroborated by Jina deva is study of scriptures / self.
(5) Critisism of faults ‘Pratikramaṇa’ - Repentance of faults the one attained in past is critisism of faults.
(6) Giving up attachment of the body ‘Kāyotsarga’ - To give up mineness of body is giving up attachment to the body.
Syādvāda Bāla Śikṣā [ Part - IV ]
Question 90. Describe seven supplementary attributes.
Answer- (1) Ascetics (Munis) do not bath.
(2) They do not brush up their teeth.
(3) They do not wear clothes.
(4) They sleep for very less time in a same posture on a flat land.
(5) Move for intake of food once in a day.
(6) Eat very less or less than fill quantity of food in their handfuls.
(7) Pluck their hairs by their own (In terms of Jainology - Keśalońca).
Question 91. Pen down something about Āryikā / Jaina female saint.
Answer- Āryikā is not a female religious house holder / layman, rather a holder of great vows formally (Upacara se). She wears saree (length measure - 8 / 8.5M approx.). She eats pure food once in a day in a sitting position and keeps with her Picchi and kamañdalu. She plucks her hairs by own. Her complete daily routine is equivalent to daily routine of skyclad knotless saints.
Question 92. Pen down the procedure of paying salutation to digambara Jaina male and female ascetics.
Answer- Male householder should bow down to
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