Jin Sarasawati

ftuljLorh
JIN SARASWATI
[FUNDAMENTALS OF JAINOLOGY]
Collection By :-
Muni Prashant Sagar

The disciple of Acharya Shri Vidyasagar Ji Maharaj
English Translation By :-
Dr. Prem Chand Jain

Ganj Basoda (M.P.)
Publisher
Dharmodaya Sahitya Prakshan

Khurai road, Sagar (m.p)
Translators foreword
BOOK
JIN SARASWATI SHIKSHAN
Jain philosophy is an unfathomable ocean.

Most venerable 108 Muni Shri Prashantsagarji, the
Collection by
able disciple of the paragon of learned saints, MiniMuni Prashantsagar
Mahavir, Acharya Shri Vidyasagarji Maharaj, has
Translated into English by
collected some drops out of ocean in the form of Jin
Dr. Prem Chand Jain
Saraswati. Its main aim is to make youths learn
(Ganj Basoda, M.P.)
principles of Jainism in modern, simple, easy and attractive question-answer form, free from technical
Edition
First, 2012, 1100 copies
jargon. This work of Muni Shri has earned a great
popularity among Jains and non-Jains and its five
Price :
editions have come out in a very short period. This
100/book consists of 61 chapters and about 300 pages
The book cand be obtained from which contain exhaustive knowledge of all the basic
(1)
characteristics of Jainism by which the readers will
(2)Published by
be able to grasp almost all the ins& outs of Jainism.
The original sources of the subject-matter quoted
(3)
within brackets will be very useful even to the researchers for exploring further details of the subject.
It is also a guide for the teachers and stuGraphics by
dents of Jain Pathshalas running across the country
Vipul Jain, Vidisha-9827256243
especially in M. P., U.P., Rajasthan and Karnataka
on innovative lines inspired by the munis of the congregation of Acharya Shri VidyasagarJi. At the end
of each chapter Questions for exercise add to its utility. Similarly, explorative questions at the
end of each chapter under caption, Search elsewhere, inspire the readers to dip deep into the
subject and instil in them the tendency of research.
Muni Shri expressed his desire to translate it into English so that the English speaking
youths may also be benefited as presently the English language has become an important medium
of instructions in schools and colleges. Hence, it is the need of the hour to bring out an English
version of this important work to attract the youth and imbibe the tradition of Jainism in them.
Muni Shri, an image of compassion, entrusted me with this work and to the best of my
ability I have tried to complete it with his grace and blessings. I offer my heartfelt Namostu to Shri
PrashantSagarji Maharaj who expressed faith in me. I also pay my obeisance to Acharya Shri
Vidyasagarji and his disciples whom I bow in devotion.
GanjBasoda
MahavirJayanti
4th April, 2012
Dr. Premchand Jain

GanjBasoda
DEDICATION
Respectfully Dedicated in the Lotus-hands of Acharya
Guruvara Shri Vidyasagar ji Maharaj who always remains immersed in right knowledge-meditation-penance, is most revered,
worthy to be remembered in early morning, is possesed of
blessed memory, an uplifter of the tradition of Acharya KundKund Swami and the great inductor of initiations.
Muni Prashant Sagar
Prologue
^^.kk.ka .kjLl lkjks** Naram Narassa Saro i.e. knowledge alone is substantial in the life
of man. Just as the body without eyes is regarded devoid of splendour, similarly the one who lacks
knowledge his whole life remains darkish and unattractive. Guruvara Acharya Shri Vidyasagar ji
has written
^^Kkku nq%[k dk ewy gS] Kkku fg Hko dk dwy A

jkx jfgr izfrdwy gS] jkx jfgr vuqdwy AA
Knowledge is the root of griefs more,
The knowledge is also lifes shore,
With attachment it is unfavourable,
Devoid of attachment, is favourable.
The knowledge can be both-beneficial and inimical to us. The knowledge which is with
attachment and accelerates the attachment that, as a rule, is the cause of down-fall whereas the
knowledge devoid of attachment, is destroyer of passion and becomes the instrument of averting
griefs, miseries and by and by the cause of the destruction of transmigration for ever. In the present
milieu the thirst of acquiring knowledge is increasing at the fast rate and efforts are also being made
in this direction. New and newer inventions, technical knowledge coming almost every day is,
precisely the symbol of the development of the knowledge, but whether this worldly knowledge is
capable of giving us pleasure pertaining to the ultimate spiritual good?
We ponder over this question seriously then the solution we get just in negative
D;k D;ksa fdruk dc dgk] [kkst djs foKkku]

;s lc fdldk fdlfy,] /keZ djk;s Kkku A
What, why, how much, when and where,
It is science-field of investigation,
For whom and for what, all of these ?
It exactly tells the religion. (Doha Dohan)
The search of appropriate reality and attainment of true happiness is possible only through
right belief. The attraction towards right belief of the worthy people capable to attain salvation may
increase and the voice/words of Teerthankaras and of Acharyas may be learnt by heart by all
and sundry, with this very object in view, this treatise Jin Saraswati has been written in question-answer form. This treatise has been divided into all the four expositions (Anuyogas).
1. Prathmanuyoga (Exposition of biographical description of great personages) In which the ideal life of great personages and the fruit of virtues-sins, is described, is
Prathamanuyoga. It is treasure of gems-trio, of Samadhi i.e. holy-death (Samadhi Maran)
4
and even the extreme difficult subjects are made easy to understand through tales. The main
treatises of this Anuyoga, are Harivanshpuran, Padampuran, Shrenikcharitra, Uttarpuran,
Mahapuran, etc.
2. Karnanuyoga (Exposition dealing with structure of universe (Loka) and the state of
living beings of all the four body-forms) That which is like the mirror for knowing division of universe - non-universe (cosmic space),
change of Kalpakal (a long period of 20 x 20 Korha Korhi Sagar, i.e. 200,000,000 x 200,000,000)
and all the four body-forms, is called Karnanuyoga. The main treatises of this Anuyoga, are
Tiloyapannatti, Tirloksar; Lok Vibhaga, Jambudvipa pannatti ,etc.
3. Charnanuyoga (Exposition dealing with principles of conduct for Shravakas & Saints) In which there is detailed description as to how the origin and increase of conduct of Shravakas
and Saints (Muni) take place; by which motives it happens, and due to which motive the conduct
is protected; and which are the observations of which vows, is Charnanuyoga. The main treatises of this Anuyoga, are Moolachar, Moolachar Pradeep , Angar Dharmamirata, Sagar
Dharmamirata, Ratankarandaka Shravakchara ,etc.
4. Dravyanuyoga (Jain metaphysics) In which there is description of Jeeva - Ajeeva (living and non-living beings), virtue-sin,
bond-salvation and in which there is narration of only soul, is Dravyanuyoga. The main treatises
of this Anuyoga, are Samaysar, Pravachansar, Niyamsar, Asthapahuda, Labdhisar,
Kshapansar, Parmatvaprakash ,etc.
The subjects presented in this treatise have been organised in 61 chapters, which are named
as under Prathamanuyoga 1. The great incantation Namokar, 2. Antiquity of Jainism, 3. Order / Succession of the World, 4. Teerthankara, 5 Samavsharan, 6. Panch-kalyanaka, 7. Teerthankara
Rishabhdeva, 8. Teerthankara Parshwanath, 9. Teerthankara Mahavir, 10. Acharya Shri Shantisagar
Ji, 11. Acharya Shri Jnsagar Ji, 12. Acharya Shri Vidyasagar Ji, 13. Places of Pilgrimage, 14.
Fundamental characteristics of Jainism
Karnanuyoga 15. Jain Geography, 16. The Body-form of Hell, 17. Animal Body-form (Tiryancha
Gati), 18. Human Body-form, 19. Celestial Body-form, 20. Natural Jina Temples
Charnanuyoga 21. Parmeshthi, 22. Arihant Parmeshthi, 23. Siddha Parmeshthi, 24. Acharya
Parmeshthi, 25. Upadhayaya Parmeshthi, 26. Sadhu Parmeshti , 27. Similarity between Muni &
military, 28. Aryika, 29. Samyagdarshana - right faith, 30. True Deity, scripture and Guru, 31. The
temple symbolize, of what, 32. Method / procedure of visiting Jina Temple, 33. Renunciation of
night-eating (meal), 34. Water-filtration (drinking filtered water), 35. Worshipping Lord Jinendra
Deva, 36. Jinwani (Preachings of Lord Jina in the form of Scripture), 37. Swaddhayaya (Studying
Scriptures), 38. Eleven Pratimayen of Shravaka (Eleven stages of renunciation of vowed Shravaka),
39. Amoral Food, 40. Sallekhna (Holy Death)
Dravyanuyoga 41. Substance (Dravya), 42. Jeeva (living beings), 43. Senses, 44. Passions, 45.
Sin, 46. Paryapti (Completion of capacity), 47. Karma, 48. Ten states of Karmas, 49. Agebond, 50. Gati-Agati (Taking birth and hailing from), 51. Birth, 52. Body, 53. Body-structure
(Samhanana), 54. Sansthan (Body figure), 55. Leshya (Passion-stained souls activity), 56.
Gunasthan (Stage of spiritual development), 57. Margna (Souls quest), 58. Samudghat, 59.
Dhyan (Meditation), 60. Naya (StandPoint), 61. Anekant & Syadvada (doctrine of manifold
predication & doctrine of assertion of many possibilities of describing a matter).
Before publication of this treatise for the first time, it was a small booklet which was published in Guna Chaturmas (2004) and its second edition was prepared adding some more
chapters for readers/inquisitives in which Muni Shri Nirvegsagar ji gave extreme collaboration in
the modification and revision of this treatise and Muni Yogsagar ji, Muni Shri Abhaysagar ji, Muni
Shri Pranamyasagar ji, Muni Shri Shreyanshsagar ji, Muni Shri Mallisagar ji and Muni Shri Bhavsagar
ji extended their enormous collaboration in refining, correcting and giving it a accurate shape in its
third edition, hence I extend my hearty applause to all of them. It is but natural that still there may
remain some mistakes. Intellectual listeners and adepts are expected to point out them to pave the
way for making it more accurate. Pt. Ratanlal ji Benara, Agra and Br. Bharat ji, Sagar have done
unwearied effort for making the publication of this treatise attractive and faultless, my blessing to
them for it.
Three more chapters have been added in this present edition and some changes have been
made in some places.
In the present scenario the importance of English language is increasing rapidly. In fact the
future generation of Jain families would be of English-speaking as almost all boys & girls of Jain
families are receiving Education in English - based convent schools and colleges who understand
the subject in English more easily than in Hindi or in Sanskrit.
Hence, Dr. Premchand Jain of Ganj Basoda, a devoted devout of Jainism and Jain saints,
was asked to translate it into English who did it meticulously and sincerely inspite of his ill health
and old age. For his devotion and dedication to Jain-scripture, I bless him. The Jinendra Deva may
bless him with good health so that he may be able to keep himself engaged in the service of
JINWANI.
The English-version of this treatise may prove useful and knowledge-furthering to all-children and elders, with this auspicious desire, this treatise is dedicated to the supreme pure lotushands of Acharya Guruvara bowing my head on his pious feet.
Muni Prashantsagar
6
INDEX
Prathmanuyoga
No.
1
2
3
4
5
6
7
8
9
10
11
12
13
14
32
Name
Page No.
The great incantation Namokar
8
Antiquity of Jainism
16
Order / Succession of the World
20
Teerthankara
29
Samavsharan
37
Panch Kalyanaka
40
Teerthankara Rishabhdeva
44
Teerthankara Parshwanath
48
Teerthankara Mahavir
52
Acharya Shri Shantisagar Ji
56
Acharya Shri Jnsagar Ji
60
Acharya Shri Vidyasagar Ji
64
Place of Pilgrimage
69
Fundamental Characteristics of Jainism 73
33
34
35
36
37
38
Jain Geography
The Body-form of Hell
Animal Body-form (Tiryancha Gati)
Human Body-form
Celestial Body-form
Natural Jina Temple
39
40
Parmeshthi
Arihant Parmeshthi
Siddha Parmeshthi
Acharya Parmeshthi
Upadhayaya Parmeshthi
Sadhu Parmeshthi (Saint Parmeshthi)
Similarity between Muni & Military
Aryika
Samyagdarshana - right faith
True Deity, Scripture and Guru
The Temple Symbolize, of what?
174
177
180
Amoral Food
Sallekhna (Holy Death)
192
195
Dravyanuyoga
41
42
43
44
45
46
47
48
49
50
75
86
91
94
99
108
Charnanuyoga
21
22
23
24
25
26
27
28
29
30
31
153
158
162
165
stages of renunciation of vowed Shravaka)
Karnanuyoga
15
16
17
18
19
20
Method / Procedure of visiting

Jina Temple
Renunciation of night-eating (meal)
Water Filtration (drinking filtered water)
Worshipping Lord Jinendra Deva
Jinwani (Preachings of Lord Jina in
the form of Scripture)
Swaddhayaya (Studying Scriptures)
Eleven Pratimayen of Shravaka (Eleven
51
52
53
54
55
56
111
114
118
121
126
128
132
135
136
146
150
57
58
59
60
61
Substance (Dravya)
Jeeva (living beings)
Senses
Passion
Sin
Paryapti (Completion of capacity)
Karma
Ten states of Karmas
Age-bond
Gati-Agati
(Taking birth and hailing from)
Birth
Body
Body-structure (Samhanana)
Sansthan (Body figure)
Leshya (Passion-stained soul's activity)
Gunasthan (Stage of spiritual
development)
Margna (Soul's Quest)
Samudghat
Dhyan (Meditation)
Naya (Stand Point)
Anekant & Syadvada
200
206
214
218
224
229
232
237
240
245
248
252
255
257
259
263
271
282
287
295
301
PRATHMANUYOGA (Exposition of Biographical description of great personages)

Chapter - 1
The great incantation NAMOKAR

MAHA MANTRA NAMOKAR JAIN CONCEPT OF PRAYER
The Great Incantation "NAMOKAR"
UU
Namo Arihantanam,
h
Namo Siddhanam,
U
Namo Airiyanam,
Ufl
Namo Uvajjhayanam,
fl U
Namo Loye Savva Sahunam.
My Obeisance to Shri Arihant Ji, the Omniscient.
My Obeisance to Shri Siddha Ji, the Liberated Soul.
My Obeisance to Shri Airiyanam Ji (Acharya Ji), the Preceptors.
My Obeisance to Shri Upadhyaya Ji, the spiritual Teacher.
My Obeisance to Shri all Sadhu Ji, found in the whole universe.
1.
2.
3.
4.
5.
6.
What is Mantra ? (incantation) ?

(1) Which contains infinite power, infinite meaning, is incantation.
(2) Merely reciting which the intended work is accomplished, is incantion.
What is 'Namokar Mantra', in which language and metre it is written ?
'Namokar Mantra' is that in which obeisance is paid/offered to all the five 'Parmeshthies'.
It has been written in 'Prakrit' language and the metre is 'Arya'.
Why any particular person has not been saluted in this incantation ?
Any particular person is not saluted in this incantation but the beings (souls) endowed with
qualities (attributes) have been respectfully paid obeisance. Because it is the pecularity of
Jain Philosophy that the personality, not any particular person, is saluted.
Who composed this "Namokar Mantra" ?
Nobody composed this incantation. It existed from the beginningless time and will continue
so i.e. it has neither beginning nor end.
Who Acharya had put it in writing form for the first time and in what treatise ?
Acharya Shri Puspadant Ji Maharaj had put it in writing form in the first part of
"Satkhandagam" treatise as 'Mangalacharan' (Invocatory preamble - auspicious beginning for the success of his work) in the second century.
Give some synonymous words for Namokar Mantra ?
1. Anadinidhan Mantra - It is eternal incantation, i.e. it has neither beginning nor end.
2. Aprajit Mantra - It can not be defeated by any one.
3. Maha Mantra - It is great and best of all the Mantras.
4. Mool Mantra - The Original Mantra. It is the root of all incantations. There is no tree
without root, similarly no incantation can withstand without it.
8
7.
8.
5. Mirtiyunjaya mantra - That which wins even the death. The death can be overcome
with it i.e. the salvation can be attained by meditating this incantation.
6. Sarva Siddhidayak Mantra - All supernatural powers and Siddhis/accomplishments
are attained by repeating this incantation.
7. Taaran-Taran mantra - One ownself crosses over the ocean of the world alongwith
others with the help of this incantation.
8. Adi Mantra - It is the first of all incantations i.e. it is the first source of all incantations.
9. Panch Namaskar mantra - Incantation saluting all the five 'Parmeshthies'.
10. Mangal Mantra - It is the first auspicious incantation among all other incantations.
11. Kewal Jn mantra - The Omniscience can also be attained by this incantation.
How many incantations have originated from the 'Namokar Mantra' ?
Eighty four lac incantations have originated from this 'Mantra'.
In which places this 'Mantra' should be recited ?
It should be recited at every step, i.e. in grief, in pleasure, in place of fear, in every path, in
terrible place, in the battle-field, just as -
S, U fl
L S, U H U U, 12H
9.
Namokar Mantra be recited,

At every step, in all places,
During pain-pleasure, in war,
And in all terrible places.
Whether 'Namokar Mantra' can be recited in or at impure places ?
This 'Namokar Mantra' can always be remembered at all places - pure or impure but
should be uttered at pure places. At impure places, it should only be read (repeated) in mind
alone. It is also said :
fl flfl S S fl
SU, fl H U
"All sins are destroyed when meditating the 'Panch Namaskar Mantra', matters little,
whether the place is pure or impure or the meditator is well settled or ill-settled".
10. Whether we gain equal (alike) fruit irrespective of place where it is repeated ?
Q fl fl
U U d
fl d l N
U fl U (Namokar Mantra Kalpa, p.105)
No, By adoration of Namokar Mantra in home one gains its fruit only one-fold, in forest
hundred times, in garden and dense forest thousand times, on mountains ten thousand times, on
the bank of a river, lakhs times, in Jina temples crore times and infront of Jinendra Deva infinite
times. Therefore, for accomplishing desired matter (or activity) it is relatively better that one
should worship (repeat) this Mantra infront of Jinendra Deva or in Jina Temple.
9
11. How the Namokar Mantra was proved as the best one through experiment ?
Ritual performance of 'Namokar Mantra' was held at Gwalior, one crore times repitition/
recitation of this 'Mantra' was done. Two plants were planted in two different flower-pots
to observe the feelings of that place. Ordinary water was poured daily in one plant and other
was watered with the water consecrated by recitation of the 'Mantra'. It was seen after
some days that the plant which was watered with consecrated water was growing at a very
fast rate (speed) while the other which was watered with ordinary water was growing very
slowly.
12. How many couplets, alphabets, Matrayen (intra-syllabic vowel symbols) consonants
and vowels are there in 'Namokar Mantra' ?
The Incantation
Couplet
Alphabet
Matreyen
Consonants
Vowels
(intra-syllabic
vowel symbol)
Namo Arihantanam
Namo Siddhanam
Namo Airiyanam
Namo Uvajjhayanam
Namo Loye Savva Sahunam
First Couplet
Second Couplet
Third Couplet
Fourth Couplet
Fifth Couplet
7
5
7
7
9
11
9
11
12
15
6
5
5
6
8
6
5
7
7
9
5 Couplets
35
58
30
34
Total
Note-1. Consonants with vowels are to be counted here such as in UU - , ,

U, U, , = 6, also count further in this way.
Note-2. Alphabets are 35 but vowels are 34 because according to Mantra scripture
is elisioned in UU verse.
Counting (inter-syllabic-symbols) - = One (Laghu), = 2 (Guru).
fl
fl
10
11
11
12
=
=
15
58
Note - In "Prakrit" language , , , are vowels which are of three kinds - short vowel,
long vowel and wet vowel (OSfl, U ) (Shri Dhavla book, 13/45/247) Therefore
regarding in as short vowel, there will be 58 'Matrayen'.
13. How many words are there in each incantation signifying "Parmeshthi" ?
U flUU
U_Ufl LflH U, 49H
Meaning - Repeat / recite and meditate the incantations consisting of 35, 16, 6, 5, 4, 2 and
1 alphabet signifying Parmeshthi and also recite other incantations as per spiritual instructions
of the Guru. You have already read above the incantation consisting of 35 alphabets. Furthur
incantation consisting of 16 alphabets is -
Uffl fl
UU f U Ufl
"Arhatsiddhacharyopaddhayayasarvasadhubhyo Namah" or
"Arihant Siddha Airiya Uvajjhaya Sadhu"
Incantation of 6 alphabets UU f UU U
Arihanta Siddha or Arihant Sadhu.
U f
Incantation of 5 alphabets Asiausa or Namah Siddhebhya.
Incantation of 4 alphabets UU UU
Arihanta or Asisahoo
Incantation of 2 alphabets f ZU
Siddha or Arham
Incantation of 1 alphabets , , OZU, U OU
A, Om, Hiram, Shrim & Hrim
14. How "Panch Parmesthi" are conceived in the word 'Om' 1? ( )1
Om consists of first alphabet of all the five Permesthi (five supreme divinities) as has been said.
UU UU U U Ufl
UU U U_U H U UU 49H
Meaning - By combining first alphabet of all the five 'Parmeshthi' the word 'Om or is
formed. of Arihant, of UU(an another name of Siddha Parmesthi is UU i.e.
without body, of Achharya, Uof Upadhyaya and of Sahu (an another name of Sadhu
is Muni). Thus combining ++++U the word 'Om' or is formed. The figure of 'Om' is
also written thus .
15. Why 'Namokar Mantra' is recited 9 or 108 times ?
The number 9 is eternal. If we multiply it by any number then by adding together all digits of
its product (result obtained by multiplication) the result comes to '9', for example - 9x3 = 27
(2+7=9), 4x9 = 36 (3+6=9). Therefore, to attain eternal status (abode in Moksha), the
'Namokar Mantra' is recited 9 times. Influx of Karmas is effected through 108 doors, there1. - 'Om' as related and in vogue in Jainism.
11
fore, to prevent (check) influx of Karmas, the 'Namokar Mantra' is recited (repeated) 108
times. 'Namokar Mantra' can be repeated (read) 27 times, in 'Repentance' or as an alternative of 108 breathings (exhailing and inhailing air) 9 or 36 times.
16. How the Namokar Mantra is read/recited in breathings (exhaling & inhaling air) ?
The 'Namokar Mantra' is read in three breathings 'Namo Arihantaram' while inhaling, 'Namo Siddharam' while exhaling, again while inhaling, 'Namo Ayiriyanam', 'Namo Uvajjhayanam', while exhaling and in the end while inhaling air recite 'Namo Loye' and 'Sabbsahunam' at the time of exhaling air.
17. What are the methods of repeating incantation / counting the beads of rosary ?
There are three methods of counting incantation / counting the beads of rosary - 'Kamal
Jap', i.e. counting incantation taking support of eight petalled lotus, 'Hastanguli Jap', i.e.
counting incantation taking support of the fingers of the hand and 'Mala Jap', i.e. counting
the beads of rosary.
1 - Method of Kamal Jap - Think of a white eight- petalled lotus in ownself's
heart. Imagine twelve yellow colour points on each of its petals as well as
twelve points on its central circular shaped-pericarp. Now repeat the incantation on each of its 108 points.
2 - Method of Hastangul Jap - The process of reciting incantation on the
fingers is this - Beginning this incantation from the middle joint of the middle
finger and coming on upside joint of that very finger and from there moving on the
upside joint of the fore finger come by and by down ward on the last joint of that
very finger and from there moving on the last joint of the ring finger and coming
upward on this finger by and by come on the first joint of that very ring finger. Thus
repeating the incantation nine times each (one round on the fingers consists 9 times) the one
time repeating incantion (one Jap) completes by taking 12 such rounds i.e. total incantation
becomes 108 (9 x 12 = 108)
3 - Mala Jap (counting the beads of rosary) - Count the beads of rosary by a rosary of 108
beads. (Mangal Mantra Namokar : Eke Anuchintan, p-72-74)
18. In which direction utterence/pronunciation of 'Mantra', and meditation should be
performed?
East or North faced direction has been said to be auspicious for utterence of 'Mantra';
repeating beads of rosary (telling beads) and for meditation because there is different fruit of
each direction.
East - Mohantak (It is destroyer of delusion).
South - Pragyantaka (It is destroyer of wisdom).
12
West - Padmantaka (It is destroyer of heart-feelings).

North - Vighnantaka (It is destroyer of obstacles/hinderences).
19. What are the kinds of repetition of incantation according to Acharyas on the basis
of pronunciation ?
fl U flflU p (fl, . 66)
20.
21.
22.
23.
'Chaturvidha hi vagvaikhri Madhyama Pashyanti Sukshmascheti.' (Tattvanushashan,

p-66)
1. Vaikhri - Repeating incantation by speaking loudly so that others may also hear.
2. Madhyama - In this lips do not stir but inside the tongue stirs.
3. Pashyanti - In this neither the lips nor the tongue stirs, only there is thinking over/meditation of incantation in the mind.
4. Sukshma - Which was the meditation of the incantation in the mind, leaving that also, is
Sukshma (subtle) repetition of incantation. Where the difference between the worshipper
and the object of worship ,(i.e. worshippable) ends, i.e. where the support of the incantation
is left over, that very is Sukshma repetition of the incantation.
How many fasts are observed in the vow of Namokar Mantra ?
35 fasts are observed in the vow of Namokar Mantra.
How many fasts are observed in each of which lunar/solar dates in this vow ?
5 fasts of the fifth day, 7 of the seventh day, 9 of the 9th day and 14 of the fourteenth day of
the lunar/solar months are observed in this vow.
When this vow is started ?
This vow is started from the seventh day of the light lunar month of "Asar" or from any fifth,
seventh, ninth or fourteenth lunar/solar day of any lunar/solar month.
What is the effect of this incantation ?
This Panch Namaskar Mantra is the destroyer of all the sins and is the first auspicious
incantation of all other auspicious, just as -
U flfl
X fl U U X H
The word "Mangal" is defined in two ways.
Mang = Sukha (happiness) L () - to bring, to give ,i.e. which bestows happiness, is
Mangal (auspicious).
Mangal - Mam = sin 'Gal' = 'Galayatiti', i.e. melts / dissolves = that is which melts/destroy
sins, is called 'Mangal', i.e. auspicious.
The word Mangal (auspicious) in worldly meaning - unmarried girl, yellow mustard,
elephant, pitcher filled with water, the calf in the state of drinking milk, etc., are auspicious.
Pertaining to next world - Arihant, Siddha, Acharya, Upaddhayaya and Sadhoo Parmeshthi
(Divinity) are auspicious.
13
24. What is the grandeur of 'Namokar Mantra' ?

This incantation is regarded as the king of all incantations. Reciting it all earlier accumulated
Karmas are destroyed due to which many bodily, mental sufferings / trouble are averted.
Fear of terrible animals - lion, snake ,etc. does not occur, ghosts, peripatetic deities (Vyantara),
etc. flee away. Very deadly poison is nullified by its effect. Many beings got superior bodyform and learnings only by hearing this incantation. There are many examples of it in Jain
scriptures. It is, in fact, matchless.
1. Seth Padamaruchi caused to hear 'Namokar Mantra' to an ox and it became 'Sugreev'
(in the next birth).
Specific Mention - First of all the ox took birth as king Vrashabdhwaja afterwards
Sugreev and Seth Padamaruchi became Ramchandraji in the subsequent birth.
2. Ramchandra Ji caused to hear 'Namokar Mantra' to a bird 'Jatayu' (vulture) and it
became deity in the heaven.
3. Jeevandhar Kumar caused to hear 'Namokar Mantra' to a dog and he became
'Yakshendra' (a demigod).
4. The thief Anjan acquired scriptural knowledge (supernatural power) of moving in the
sky because of his having strong faith in 'Namokar Mantra'.
25. Tell some other example of the grandeur of the Namokar Mantra ?
Acharya Deshbhushanji Maharaj was passing through a city. There was the only son of a
Muslim Brother. A snake had bitten his that son who had been treated by all the knower /
well -versed in spell and expert in magical and mystical formula of the city but to no effect. By
chance Acharya Deshbhushanji was passing on that way. Seeing him that Muslim brother
caught hold of his feet and began to say "You are a celebrated mendicant. You are surely
endowed with some supernatural power, , kindly nullify the effect of the poison, this is my
only son, I shall be indebted to you for ever." Acharya Deshbhushanji Maharaj was an
excellent religious practiser. He was having supernatueal powers by magical means. He
immediately took some water from his Kamandalu consecrated it by recitation of a 'Mantra' and sprinkled on him, then that child became quite o.k.
26. Whether there are other miraculous powers in incantations ?
Mantras contain of many miraculous powers by which the most powerful deities could also
be subdued. Heavy rains, typhoon, etc. are also checked. This incantation is well-known in
the world for nullifying the snake-poison.
27. Why Acharya, Upadhyaya have not been taken in 'Chattari dandak' (A Hindi metre
consisting of long lines) ?
Acharya and Upadhyaya are specific positions which have been ascertained with regard to
giving expiation, imparting education, etc,. for managing the congregation smoothly. Hence
these have been conceived in Sadhu Parmeshthi.
14
28. How many 'Sagar of sins' (acquired in numberless years/births) are destroyed by
pronunciation of 'Namokar Mantra' ?
Invoking the name even of one alphabet of 'Namokar Mantra' with devotion, sins of seven
Sagar are destroyed, reciting five alphabets, sins of fifty Sagar are destroyed and pronouncing the full incantation, sins of five hundreds Sagar are destroyed. (Tattvanushasan
uddharat 63)
Exercise Whether right or wrong ?
(1) The 'Namokar Mantra' was composed by a Parmeshthi.
(2) The 'Mantra' (incantation) should not be repeated (adored) in the home.
(3) The 'Mantra' can also consist of 3 alphabets.
(4) Four 'Parmeshthies' can also be conceived in the 'Om' ( )
(5) The wisdom is increased by repeating / reciting the 'Mantra' sitting in the south direction.
(6) Sugreeva took birth as an ox by hearing the incantation.
Search elsewhere (1) Where, i.e. in which city the 'Namokar Mantra' was written ? There are two opinions
regarding this.
(2) There are 58 Matrayen (intra-syllabic vowel symbols) in the 'Namokar Mantra' also
by an another method.
(3) Search 'Mantras' consisting of 3, 10 and 13 alphabets.
(4) What obstruction will be there in reciting the text 'Namo Airiyanam' ( U) ?
(5) 'Reciting/repeating 'Namokar Mantra' is the greatest study of spiritual texts
(Swaddhayaya)', who Acharya said it and in what treatise ?
(6) Who embraced the evil life-course (hell) by showing impertinence towards 'Namokar
Mantra'?
(7) infinite times dissociation of Karmas occur by reciting 'Namokar Mantra', who Acharya
told this ?
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15
Chapter - 2
ANTIQUITY OF JAINISM
1.
2.
When Jainism was established and by whom ?

Jainism is ab-aeterno-ad-infinitum, i.e. it existed from beginningless time and will exist till
infinite time. Its founder is not also Teerthankara Rishabhdeva, Teerthankara Parshwanath
and Teerthankara Mahaveer. Certainly it is so that from time to time its enforcement goes
on happening through Teerthankaras and this religion advances only through them. Just as
the Constitution of India does not change, only there is change in the government, similarly
the doctrines (constitution / rules & regulation) of Jainism do not change, only the government (Teerthankaras) used to go on changing. But according to the opinion of general
people some regard it a branch of Buddhism or its origination from Buddhism and some
regard it a branch of Hindu religion but it is not so.
How the antiquity of Jainism is proved according to Archaeology department ?
The antiquity of Jainism is proved according to the Archaeology department thus - The wellknown Archaeologist Dr. Rakhaldas Banarjee has investigated Indus valley civilization. On a
seal No. 449 found here in excavation something has been written. Prof. Pran Nath Vidyalankar
has read it as 'Jineswar' (Jin-e-e-israh - ---U). According to the statement of the
Archaeologist Raibhadur Chandra one idol has been found in the seals of the Indus valley in
which disposition of renunciation and aversion from worldly enjoyments identical with the
idol of Lord (Teerthankara) Rishabhdeva in standing posture of Mathura are seen. Moreover, the idol which is engraved on seal No. 2 F.G.H.., the disposition of renunciation is
precisely clear on it and below the figure of the idol there is also the figure of the bull which is
symbol of Teerthankara Rishabhdeva. On the basis of all these facts, many learned have
regarded Jainism as of the period of Indus valley civilization. The Indus Valley civilization has
been accepted 5000 years old from today.
The main part of the nude human body found in Harappa also indicates the existence of Jain
Teerthankaras in Indus valley civilization. Director General of the central Archaeological
department T. N. Ramchandran has written after profound study - 'The engraved idol in
meditative relaxation posture found in the investigation of Harappa, is fully a Digamber Jain
idol'. The 'Kankali Teela' of Mathura is most important from the view-point of Jain Archaeology. In its excavation, apart from an extremely ancient deities-created mound (a domeshaped monuments containing relics), (whose creation-period is not known) one hundred
ten rock inscriptions and hundreds of idols have been found which range from second century B.C. to 12th century. According to Archaeologists the above mentioned mound was
rebuilt in eighth century B.C.. According to Dr. Vincent A. Smith it is proved from the investigation related to Mathura that the existence of Jain Teerthankaras was there much earlier
from Christian era. Recognition of Teerthankara Rishabhdeva, etc. twenty four
Teerthankaras was in vogue from ancient time. (Jain Siddhant Shikshan : Muni Pramansagar ji)
It is proved from the rock inscription of Hathi gufa got caused carved by Emperor Kharvel
16
3.
that the installation and worshipping of the idol of Rishabhdeva is in vogue from ancient time.
How the antiquity of Jainism is proved according to Vaisnava religion ?
It is known from the investigation of various scriptures and mythological texts of Vaishnava
religion that how much antiquity was there of Jainism which we are presenting here 1. It is written in Shivpurana -
C UDU fl
flS SU fl H
The fruit which is gained by the pilgrimage of 68 places of pilgrimage that much fruit is
gained merely remembering Teerthankara Adinath.
2. It has been told in Mahabharat -
U mU U
fl UU
Ufl fl
fl Q S U
Dwarkapuri is a great zone, in which Hari (Shri Krishna) was incarnated, which is made
splendid like the moon in the rediant area and Neminath on Girnar mountain and Adinath on
Kailash "(Astapada) had existed. This region being a hermitage of Risiees (great ascetics), is instrumental of salvation path.
3. It has been said in Mahabharat -
UUSfl U Ufl U L
Z
O Arjuna! ride on the chariot and take Gandeeva-bow in hand. I know, infront of whom
Digamber Muni is coming, his victory is certain.
4. It has been said in Rigveda -
DU flZ ZU
flf f U lH
There are twentyfour Teerthankara renowned in all the three worlds beginning from
Rishabhadeva up to Vardhman Swami. I take refuge of those liberated souls.
5. It has been said in Rigveda -
U fl rZ U flU
LZU flZ US SflU H
I take refuge of nude, resolute, brave, naked, eternal Omniscient like Brahama, the suncomplexioned supreme being .
6. It has been said in Yajurveda -
U
I pay my obeisance to Rishabhdeva named omniscient .
7. It has been written in Dakshina Murti Sahasranama treatise -
fl Ufl U
Shivaji told - Who takes pleasure in the Jain path such follower of Jainism overcomes
anger as well as diseases .
17
8. It has been said in Nag Purana -
fl
UUQS
4.
What fruit is gained by feeding ten Brahmins in 'Satayuga', the same fruit is gained by
giving food to a Arihant -devotee Muni in this Kaliag.
9. There is narration of Rishabhdeva in chapter 2 to 6 of the fifth canto of Bhagwat the gist of
which, is that out of fourteen Manus Rishabhdeva took birth as the grand son of first Manu
Swambhoo and the son of Nabhi who was the first preacher of Jainism. Euological prayers
of Rishabhdeva have been described in 141 precepts of Rigveda. There are many such
examples in many Hindu texts.
How the antiquity of jainism is proved according to scholars / learned ?
1. A German scholar Dr. Jacobi is in agreement with this very view / option that the period
of Lord Rishabhdeva is innumerable years earlier from now.
2. In an English work captioned 'Bhagwan Aristnemi' written byShri Harisataya Bhattacharya
Teerthankara Neminath has been accepted as a historical great personage.
3. According to Dr. Vinsent Smith-Mathura search has given great support to the Jain
traditions which are the incontrovertible proof of the antiquity and universality of Jain
religion. Realization of Jain mound (Stoopa) of Mathura and idols of 24 Teerthankaras
with symbols prove that Jainism existed even before Christian era.
4. Professor Chakravarti of Madras has confirmed in the book ,'Vaidik Sahitya ka Tulnatmak
Addhyayan' that the Jainism is as old as the Hindu religion.
5. Dr. Radhakrishnan has clearly written in 'Indian philosopy' on page 287 that people
used to worship Teerthankara Rishabhdeva up to 1st century B.C.
6. Shri Lokmanya Balgangadhar Tilak had delivered a speech in Baroda on 30th November, 1904 that the Jainism has left uninterrupted deep lasting effect on Brahmin religion
"The priciple of non-violence existed in Jainism from very beginning. Today the Brahmins and all Hindu people are demanding which restriction on meat-eating and drinking
of alcohol that is, precisely the legacy of Jainism and is precisely the influence of Jainism.
The Jainism, which propagates and spreads mercy, compassion and non-violence will
remain everlasting ad-inifinitum".
7. Dr. Kalidas Nag had published which photograph of the nude-idol in his book 'Discovery of Asia' was 10 thousand years old. Dr. Nag has accepted this photograph corresponding to Jain idol.
8. Shri Chitsang has thoroughly investigated the principles of Lord Rishabhdeva in Chinese
language in 'Upaya Hirdaya Shashtra'. The personality and religion of Lord Rishabhdeva
has greatly influenced the learned of Chinese language.
9. Professor Jeosef Taksy of Itly has found one idol of Teerthankara in Tibbat which he took
to Rome. It is made clear from this idol that sometime Jainism was in vogue also in Tibbat.
10. It is proved by the statements/writings of Greek writers that Paythogoras Daijenesh, like
Greek metaphyscicians, took education - initiation (restraint-vow ,etc.) from Jain Saints.
Kalyan Muni went with King Alexandar in his country for propagation of religion.
18
5.
6.
11. The well-known Archealogist of Japan Prof. Hazime Nakamura writes that which Chinese translated -editions of Buddhist texts are available, there is mention of the subject
related with the first Teerthankara Rishabhdeva. Japanese are not unfamiliar with the
pesonality of Teerthankara Rishabhdeva. Japanese identify Rishabhdeva by the name
of 'Rakooshava'.
What is written in the treatises of Buddhism about Jainism ?
It is written in Buddha Mahavagga - A great number of nude saints (Digamber Sadhoo)
were delivering religious sermons on each road of Vaishali. It is written in Aguttar Nikaya the son of Nath (Teerthankara Mahavir) was omniseer, having infinite knowledge and fully
alert at every moment and was placed in the form of Omniscient. Teerthankara Rishabhdeva
has been told as an unattached and passionless Teerthankar and a real spiritual authority in
Manjoo Shrikalpa text. In Niyayabindu, Teerthanaka Mahaveer has been described as
Omniscient, i.e. Teerthankara having omniscience, a real spiritual authority. It is written in
Majjhimnikaya-Teerthankara Mahaveer was an Omniscient, omniseer and a scholar of
entire knowledge and philosophy. It is written in Deergha Nikaya-Lord Mahaveer is a
Teerthankara, is worshippable by human beings and is Gandharacharya ,i.e. a spiritual
authority.
Which is the number of incarnation of Rishabha (Rishabhavtara) out of 22 incarnation of Vishnu ?
According to Vaishnava religon incarnation number eight.
Exercise Whether correct or incorrect ?

1. Jainism was founded by Teerthankara Mahaveer.
2. Jainism is also found in foreign countries.
3. One learned has proved Teerthankara Neminath as a historical person.
4. Paythogoras was not taught by Jain saints.
5. Japanese recognise Teerthankara Rishabhdeva by the name of 'Rakooshava'.
Search elsewhere 1. 26 names of Vishnu have been given in Vaishnava religion. Apply definition of those
names on Jainism.
2. In which treatise of Vaishnava religion Vatrasana ,etc. nine sons of King Rishabhdeva
have been told ?
3. Who philoshoper has told that all the four Vedas eulogize Teerthankara Rishabhdeva?
0-0-0-0-0
19
Chapter - 3
ORDER / SUCCESSION OF THE WORLD

1.
2.
3.
4.
5.
What is the order/succession of the world in Bharat & Airavata Kshetra ?

There are two division of time - 'Avasarpini' (descending cycle) and 'Utsarpini' (ascending cycle) in the 'Aryakhands' of Bharat-Airavata Kshetra. 'Avsarpini' time or cycle is
that in which there is fall with regard to age (duration of life), stature (height), knowledge,
grandeur ,etc. and 'Utsarpini' cycle is that in which there is rise in age, stature, knowledge,
grandeur, etc.
How many years are there in a 'Kalpa Kala' ?
One 'Kalpa Kala' consists of 20 'Korha-Korhi' Sagar (i.e. 20x10000000x20000000) (a very
long period) out of which 'Avsarpini-kala' is of 10 'Korha-Korhi' Sagar and 'Utsarpini-kala'
is of 10 'Kora-Kori' Sagar. Both of these make one 'Kalpa Kala'. (Tiloyapannatti, 4/319)
Illustration - This order is like 'Up' & 'Down' trains, just as the train passes to and fro from
Bombay to Hawrah and Hawrah to Bombay.
How many kinds are there of 'Avsarpini' and 'Utsarpini' and which are they ?
Six kinds of 'Avsarpini kala' are - Sushama-Sushama kala, Sushama kala, SushamaDushama kala, Dushama-Susama kala, Dushama kala and Dushama-Dushama.
Contray to it, Six kinds of 'Utsarpini kala' are - Dushama-Dushama kala, Dushama
kala, Dushama-Sushama kala, Sushama-Dushama kala, Sushama kala and
Sushama-Sushama kala.
What is meaning of 'Sushama-Dushama' ?
The Hindi word 'Sama' () is the division of time, prefix 'Su' and 'Dur' denote the meaning of good and bad respectively and according to the rule of grammar, the prefix 'Su' and
'Dur' being added seperately with 'Sama', the alphabet () becomes () thus words
'Sushama' () and 'Dushama' () are formed which means good time and bad
time respectivly. ( M.P. 3/ 19)
Which earth remains in the first three 'Kala' of 'Avsarpini' and last three 'Kala' of
'Utsarpini' and what are their pecularities ?
Bhogbhumi remains there ,(i.e. land of worldly enjoyments). Following are the pecularities:
1. Beings of Bhogbhumi take food but do not defecate excretion and urine.
2. Human beings of this land are expert / skilled by nature in all the 64 arts, like syllabary,
Mathematics, Drawing , Painting, etc.1
3. No deficient-sensed beings (Vikalendriya) and mindless five-sensed (Asamji
Panchendriya) beings live here.
4. There is no difference of day and night and no anguish of cold and heat is felt here.
1. - Males of the land of worldly enjoyments remains endowed with 72 kinds of arts / skills and
women with 64 (Vasunandi Shravakachar, 263)
20
5. This land is full of beautiful rivers, lotus-filled oblong ponds (vapika), bejewelled earth
and soft grass.
6. Human beings and animals of this place are endowed with 'Vajra-Vrashabhanaracha
Samhanana' (an adamantine osseous structure) and 'Samachaturasra Samsthana'
(balanced formation of body organs).
7. Couple/twins offspring (son & daughter) are born and just after birth of this couple/twins
their father and mother die of sneezing and yawn respectively.
8. That offspring couple/twins live as husband and wife. They are called by the name of
'Arya' and 'Ariya'.
9. Dead bodies of human beings are evaporated like camphor.
10. There is no existence of neuter gender here, only male, female exist.
11. They get things of enjoyments of worldly pleasure from 'Kalpavraksha' (wish-fulfillingtrees).
12. Strength equal to 9000 elephants is found in human beings of this place. (Tiloyapannati,
4/324-381)
Peculiarities of 'Sushama-Sushama Kala' 1. It is the time-period of the excellent 'Bhogabhumi'. Only pleasure and pleasure is felt
here. It is exclusively an enjoyment time-period.
2. The beings of this time period attain full growth within 21 days after their birth in the
following succession.
Chewing the thumb lying on the bed (sleeping place)
3 days
'Upveshan' (sitting)
3 days
'Asthir gaman' (unsteady walking)
3 days
'Sthir gaman' (stable walking)
3 days
'Kalaguna Prapti' (attaining expertise (skills) in arts)
3 days
'Tarunya' (attaining youth)
3 days
3 days
'Samyaka Gun Prapti' (capability of attaining right belief) 21 days
Living beings of this land attain ability of attaining right-belief after 21 days.
3. They take food on every fourth day, (i.e. after 3 days) and that too equal to one plum.
4. In the beginning of this time period the height of human beings remains 6000 'Dhanusha'
and age 3 'Palya' which decreasing gradually in the last, becomes 4000 'Dhanusha'
and 2 'palya' respectively.
5. This time-period is of 4 'Korha-Korhi' Sagar. The colour of body in this time-period
remains like gold. (T.P., 4/324-398) (R.V. 3/29/2)
Pecularities of 'Sushama Kala' 1. As compared to first time-period gradual deficiency in pleasures begins in this timeperiod. It is called as 'Madhyama Bhogbhumi Kala' (Medium land of enjoyments).
2. Twins born during this time-period complete their full growth in 35 days. Just as it takes
21
3 days each for the 7 kinds of growths in the first time-period, these 7 growths in this time
period are completed at the rate 5 days each.
3. They take food on every third day after two days equal to one beleric myrobalan
('Bahera').
4. In the beginning of this time-period the height of human beings remains 4000 'Dhanusha'
and age 2 'Palya' which decreasing gradually remains / becomes 2000 Dhanusha and
one Palya respectively in the last.
5. This time-period is of 3 'Korha-Korhi' Sagar and colour of the body in this time-period
remains white. (Tiloypannati 4/399-406)
Pecularities of 'Sushama-Dushama' 1. As compared to the second time-period gradual deficiency in pleasures begins in this
time period. It is called 'Jaghanya Bhogbhumi' (Low Bhogbhumi).
2. Twins born during this time-period complete their full growth in 49 days. Just as it takes
5 days each for 7 kinds of growths in the second time-period these are completed in this
time-period at the rate of seven days per growth.
3. They take food on every alternate day equal to one emblic myrobalan (Ambla).
and age one 'Palya' which decreasing gradually becomes 500 'Dhanusha' (Triloksar,
783) and age one 'Purva Koti'.
5. This time-period is of 2 'Korha-Korhi' Sagar and the colour of the body remains blue.
(R.V. 3/29/2)
6. When some less of one eighth part of this period remains to be completed, births of
'Kulkaras' begins, then they instruct human beings embarrassed by the winding up of
'Bhogbhumi' and teach them the art of living. They are also called 'Manu'. The last
'Kulkara' gives birth to first 'Teerthankara'. (Tiloypannati 4/407-516)
Pecularities of 'Dushama-Sushama' kala 1. This time-period consists of more pain and less pleasure and 'Karamabhumi' (land of
action) begins just from the beginning of this time-period.
2. Because of disappearance of 'Kalpavraksha' now six occupations begin for livelihoodDefence services (weilding of sword, etc. ,weapons) , ink (writing work, accountancy,
etc.), agriculture, knowledge/learning , handicrafts and trade these are six occupations.
3. 'Shalaka Purusha' (Particular great personage like Teerthankara, Chakravarti, etc.).
Great persons take birth and are salvated in this very period. One who is born in the
fourth period can attain salvation in the fifth time period but who is born in the fifth timeperiod can not attain salvation in the fifth period.
4. The rule of twins-birth now comes to an end and rearing of children by parents begins.
5. Human beings take food daily (once).
and age one 'Purva Koti' which decreasing gradually becomes 7 hands and age 120
22
years in the last.

7. This time-period is of one 'Korha-Korhi' Sagar less 42000 years; human beings of five
colours exist here.
8. Human beings and animals are found of six 'Samhnana' and of six 'Samsthana'.
(Triloksar : 783-85)
Note - 84 Lakh x 84 Lakh x 1 Crore years = Purva Koti years.
Pecularities of 'Dushama time-period 1. Human beings of this time-period are slow-witted.
2. Human beings of this time-period take food many times (taking two times can also be
said as many times).
3. In the beginning of this time-period, the height of human beings remains 7 hands and age
120 years which decreasing gradually becomes 3 hands or 3.5 hands and age 20 years
in the last.
4. This time-period is of 21000 years. Human beings of five colours but of lack-luster live
here.
5. Human beings and animals of last three 'Samhananas' exist here.
6. One 'Kalki' (Oppressive king for Jain religion/ aggressive) and one 'Upkalki' (Rebellious king who acts against religion) take birth in a gap of 1000 years and 500 years
respectively in this time-period.
7. The last 21st 'Kalki' king 'Jala Manthan' shall demand tax from Muniraj, but what
'Muniraj' should give?
The king asks him to give first morsel as tax. Muni Maharaja gives that morsel and comes
back considering it a 'Pindaharana Amtraya' (obstacle of snatching food from hand).
He comes to know by 'Avadhijna' (clairvoyance) that 'Pancham Kala' (Dushama
time-period) is now on the verge of its expiry and his remaining age is only of three days.
All the four (Veerangaja Muni, Saravashri Aryika, Agnila Shravaka, Pangushri Shravika)
accept 'Sallekhna' (physical mortification for holy death) and relinquishing the body on
the morning of 'Kartika Krishna Amavashya', become deity in Saudharma heaven
and in the midday Asur Kumar deity kills that hostile to religion, 'Kalki' and at sun-set,
the fire is extinguished. Thus the 'Panchama Kala' ends. (Tiloypannati 4/1486-1552)
Note - As a rule one 'Avadhijni' (who possesses claivoyance knowledge) Muni
remains in the period of each 'Kalki' king.
Pecularities of 'Dushama-Dushama' time-period 1. In the beginning of this time-period the height of human beings remains 3 hands or 3.5
hands and age 20 years which decreasing gradually becomes 1 hand and age 15 or 16
years.
2. This time-period is also of 21000 years and the colour of the body remains black like
smoke.
3. The food of the human beings of this time-period is roots and tuber and fruits and they
23
roam about in jungles naked, being homeless.

4. Human beings of this time-period behave like animals and remain cruel, deaf, blind,
dumb, ugly like monkey, hunchbacked, dwarf and suffer from many diseases.
5. Who take birth in this time-period come from hell and 'Tiryancha' body-form and go
back there after death.
6. In the end of this 'Dusama-Dusama' time-period 'Samvartaka' (lava) (stormy wind
causing demolition of mountain, etc.) wind blows up to the last end of all directions
demolishing mountains, trees and crushing the earth ,etc. due to which all living beings
become unconscious (fainted) and some also die. Being oppressed with this, human
beings and animals enter, on their own, 'Vijayardha' mountain and in the valley of GangaSindhu rivers for shelter and some compassionate Vidyadhara and deities take many
human beings and 'Tiryancha' with them and place them there safely. After this 7 kinds
of bad rain falls for seven days each. That time it rains of cloud hoar-frost, saltish water,
poison, smoke, dust, thunderbolt, and fearsome burning flames (unpleasant to the sight)
with unfathomable thunder sound for 49 days (7 days of each rain). Remaining human
beings are destroyed by these disastrous rains. The earth becomes crushed and converted into crushed powder up to thickness of one 'Yojana' being burnt by the rain of
poison and fire. Thus the 'Avsarpini' time-period of 10 'Kora-Kori' Sagar comes to an
end. After this in the first time-period of 'Utsarpini Kala' rains of seven kinds of substances - water, milk, ghee, nectar, juice, etc., fall respectively for seven days each which
also continues for 49 days. The earth becomes oilish ( loving) and yields grains and
medicines. vine, creeper, bush, tree, etc. begin to grow. Human beings and animals (who
took shelter in vally, caves ,etc.) come out from the caves feeling the cool smell. Human
beings behave like animals at that time and eat fruits of trees, roots, leaves, etc. being
distressed of hunger. Age, height, wisdom, strength, etc. begin to increase in this timeperiod. The name of this time period is also 'Dushama-Dushama Kala'. (Tiloypannati
4/1558-1575)
Dushama Kala - Age, height, wisdom, etc. also increase gradually in this time-period.
When 1000 years remains in the completion (end) of this 'Kala' 14 'Kulkaras' are born in
this time-period who teach human beings of their particular conduct according to their
lineage and also cooking food with the fire etc. (Tiloypannati 4/1588-1590)
Dushama - Sushama Kala - Gradually increasing age, height, strength, etc., in this
time-period, the first 'Teerthankara Mahapadama' (soul of Raja Shrenika) will take
birth from the last 'Kulkara' and afterwards 23 more Teerthankara will also born.
Last Teerthankara will be 'Anantvirya' whose age will be of one 'Purva Koti' years
and height 500 'Dhanusha'.
Further comes the fourth time-period, Sushama-Dushama, the fifth time period,
Sushama and the sixth time-period Sushama-Sushama. There will be respectively
low, medium and excellent 'Bhogbhumi' in these three time-periods. Age and height will
24
6.
be gradually increasing in these periods. One 'Kalpakala' is completed after expiry of

sixth - Sushama-Sushama time period. After elapse of such innumerable 'AvsarpiniUtsarpini Kala' one 'Hunda Avsarpini Kala' comes during which some improbable
events happen. 'Hunda Avsarpini Kala' is going on in the present during which some
unusual events are happening, for instance 1. It began to rain even before some time left over for the expiry of the third time-periodSushama-Dushama and 'Vikal-chatushka' (deficient-sensed beings having two, three,
four senses and mindless five sensed) began to take birth and the 'Kalpavraksha' were
vanished and the beginning of 'Karama bhumi' took place in this very time-period.
2. taking birth by first Teerthankara and his passing away for emancipation also took
place in the third time-priod.
3. Defeat of 'Chakravarti'.
4. Originating pedigree of Brahmin class by Bharat Chakravarti.
5. Discontinuation of Jinadharma took place from (emancipation of) the ninth 'Teerthankara'
to the '16 Teerthankara', (i.e. there were not any Muni, Aryika, Shravaka, Shravika
at that time). What was the time span of discontinuation of 'Jina Dharma' ? It was of 1/4
Palya between 9th and 10th Teerthankara, of 1/2 Palya between 10th and 11th, of 3/4
Palya between 11th and 12th, of 1 Palya between 12th and 13th, of 3/4 Palya between 13th and 14th, of 1/2 Palya between 14th and 15th, of 1/4 Palya between 15th
and 16th Teerthankara, i.e. total discontinuation remained of four Palya).
6. Only 58 'Shalaka Purusha' (great personage) took birth in Dushama-Sushama timeperiod. Rishabha Deva took birth in the third time-period and also emancipated in that
very period. Three Teerthankaras were also 'Chakarvarti' and 'Triprishtha' was a
first 'Narayana' and afterwards his very soul became Bhagwan 'Mahavira', thus out of
63 Shalaka Purusha 5 less were born ,i.e. = 58 'Shalaka Purusha' remained in this
time-period.
7. 11 Rudras (who accepting consecration / initiation of Digamber saints became corrupt
afterwards) and 9 quarrelsome 'Narada' existed in this time-period.
8. Affliction were caused to three Teerthankara when they were in the state of Muni (7th,
23rd and 24th Teerthankara).
9. Existence of 'Kalki' and 'Upkalki'.
10. False deities and impious monks also remain in the third, fourth and the fifth time-period.
11. Excessive rain and lack of rain, earthquake, falling down of thunderbolt, etc.
12. Taking birth by Teerthankara in places other than Ayodhya and passing away for final
emancipation from places other than 'Sammed Shikharji'. (Tiloypannati 4/1637-1645)
Whether the whole 'Bharat-Airavat' regions are affected by these time-periods ?
No, In five 'Malechha Khanda' and in Vijayardha series of 'Vidyadharas' situated in
Bharat-Airavat Kshetras, gradual increase and decrease occurs like Dushama-Sushama
time-period from its beginning to end. (Tiloypannati 4/1629)
25
7.
8.
9.
What penal provision remains in vogue in the final stage of Bhogbhumi?

First five 'Kulkara' used to punish offenders only with speaking 'Ha', i.e. 'Oh! You did
wrong', further five Kulkara with 'Ha-Ma', i.e. 'Oh! You did wrong, don't do again', and
remaining Kulkaras with 'Ha-Ma-Dhika', i.e. 'Oh! You did wrong, don't do again, you are
reproached'. Thus they used to give such kinds of punishments.
What is the order of time-period in Videha Kshetra, and Syambhooraman Dvipa
and Syambhooraman Sea ?
There is continuous/existence of imperceptible minute changes like beginning period of the
fourth time-period in Videha Kshetra and like Dushama time-period in the other portion
of Syambhooraman Dvipa and in the Symbhooraman Sea. There is continuous existence
of the state of affairs like first time-period in the celestial life-course and of the sixth timeperiod in the infernal life-course. (Here there is sense/implication of intense pleasure and
intense pain, not of Age ,etc.), (Triloksar, 884)
Whether such huge measurements of living beings exists ? It seems somewhat
strange ?
Some evidences have been found in the present which indicate that such huge measurement
of living beings is not strange but seems quite correct. Some such evidences are as follows :1. According to a report of excavation done in the sea-level of Dwarika by the Sea Archaeological Division of the Institute of Sea-Science, the height of houses sunk in the sea
is 200 to 600 meters and their doors are 20 meter high, especially when-these remains
are left over after burning of Dwarika by inauspicious luminous effigy. If doors are 20
meter high (about 70 feet) then human beings living there must not have been less than of
50-60 feet's height. According to Jain scriptures, height (Avgahana) of Bhagwan
Neminath measured 10 'Dhanusha', i.e. 60 feet. Therefore, it is proved that so much
huge measurement of living beings existed.
2. That Dinosaur which modern science regards 30 to 50 feet long is, precisely a form of
lizard before crores of years from today.
3. One glacier (snow-rock) was displaced in Masco in 1993, one human skeleton was
found inside it which was 23 feet long. Scientists consider (acknowledge) it 2 to 4 lakh
years old. According to 'Shri Rajmal Ji' of Delhi, this human skeleton is kept in the
museum of Masco still today.
4. One skeleton of a lizard of many lakhs years old is kept in the museum of Baroda (Gujrat)
length of which is 10 to 12 feet.
5. Leather shoes of lakhs of years ago have been found in the caves of Tibet, length of
which is of many feet.
6. According to a book 'Bharat Aur Manava Sanskriti' by ('Vishambar Nath pandey',
page no. 112-115) it has been proved from the excavation of MohanJodro - Harrappa
that the age and height of human beings of earlier time-period had been long enough.
7. One trunk (main part of the body) of a cat which is 10 lakhs years old has been found in
26
Florida and its teeth are 7 inch long.

8. One skeleton (structure) of a 'Kankronch' (an insect) of 5 crores years old has been
found in America. These 'Kankronch' used to be as big as a rat.
9. Three lakhs years old bones of elephants have been found in 'Castle the 'Guddo' near
Rome, teeth of some of these elephants are 10 feet long.
1. There remains land of enjoyments (Bhogbhumi) during first three time-periods of
Utsarpini.
2. Living beings of the land of enjoyments do not possess five 'Samhanana'.
3. The lowest (minimum) height of the body of living beings remain 500 Dhanusha during
Shushma-Shushma period.
4. The human beings of the fifth time-period take food again & again.
5. One Muni exists during the end of six time-period.
6. The maximum height of human beings during fifth time-period remains 7 hands.
7. The human beings of the sixth time-period possess only one hand.
8. The total discontinuation of religion remained 4 Palyas during fourth period of
Hundasarpini.
9. There will be no Muni during Dushma period of Utsarpini.
10. Bharat Chakravarti used to take food once in a day.
Search elsewhere 1. In which treatise there is mention that the maximum height of 525 Dhanusha remains
during fourth period and minimum in the third period ?
2. In which treatise there is mention of the maximum height of two hand during sixth timeperiod and of minimum during fifth time-period ?
3. In which treatise it had been written that Kulkaras are fifteen?
4. In which treatise it has been written that 72 pairs and innumerable human beings go to the
safe place (Vijyardh mountain & valley of Ganga-Sindhu) at the time of catastrophe
(Pralaya) in the end of sixth time-period ?
5. How many kinds of Kalmegha and how many kinds of Dhaval Megha (white clouds)
rain and how many days each in Videh region ?
6. In which treatise it has been written that the Jalmanthan named Kalki would inflict
terrible affliction stretching first morsel from the hallowed hands of Veerangaja Muniraj ?
7. When the evil rain of 49 days and the good rain of 49 days start?
0-0-0-0-0
27
Table showing the order of increase and decrease etc. of the age height etc. during all six time-periods
Period Name
First
Height
Height
Age
Age
Maximal Minimal Maximal Minimal
3 Palya
4000
Sushma- 6000
Sushma Dhanusha Dhanusha
2 Palya
Time
4 korhakorhi Sagar
Interval
of Food
intake
Quantity
of
food
Colour
Pleasure-pain
After 3
Days
Equal to
one plum
Like
Gold
The period of pleasure

and pleasure (intense
pleasure)
Like
White
colour
The period of pleasure
(myrobalam)
Second Sushma
4000
2000
2 Palya
1 Palya
korhi Sagar
After 2
Days
1 Purva 2 korhaKoti korhi Sagar
After 1
Days
Dhanusha Dhanusha
Third Sushma-
2000
500
1 Palya
Dushma Dhanusha Dhanusha
3 korha-
Equal to
one Bahera
(Beleric
myrobalam)
Equal to Like Blue The period of more pleasure and less pain
one Ambla colour
28
(embelic
myrobalam)
Fourth Dushma-
500
Sushma Dhanusha
7
Hands
1 Purva
Koti
120
Years
1 korha-korhi
Sagar less
Daily
(once)
of all the The period of more pain

and less pleasure
five
colours
Many time
(twice)
of all the The period of pain

five
colours
with low
lustre
by 42000
years
Fifth
Dushma
7
Hands
3 Hands
or
3.5 Hands
120
Years
20
Years
21000
Years
Sixth Dushma- 3 Hands 1 Hand 20 Years 15 or 16 21000 A gain and

Years
Years
again
Dushma
or
3.5
Hands
Korha-korhi = 10000000 x 10000000 years
Black like The period of pain &

smoke pain (intense pain)
Chapter - 4
TEERTHANKARA
1.
2.
3.
4.
Who is called Teerthankara ?

1. U U fl ,i.e. By whose help the worldly ocean is crossed
over, is 'Teertha' (landing place or river bank, bridge, etc. and its symbolic meaning is
Religion) and initiator of this 'Teertha' ,(i.e. religion), is Teerthankara ?
2. Religion means Right faith, Right knowledge, Right conduct, because worldly ocean is
crossed over through these three, therefore these are called 'Teertha' and who preaches
this 'Teertha' (religion), is called 'Teerthankara'.
How many 'Teerthankara' are there ?
Infact, there had been infinite number of 'Teerthankaras' but in 'Bharat' & 'Airavat' regions
24 Teerthankaras are born gradually one after the other during fourth period of 'Avsarpini'
(The half worldly time cycle period marked with reducing height, age, power, etc.) and
during third period of 'Utsarpini' (ascending cycle of time marked with increasing height,
age, power, etc.), i.e. 'Dushma-Sushma'.
How many 'Teerthankara' exist in Videha region ?
Well, 20 Teerthankara always exist in Videh region but there can be 160 Teerthankara
at the most in all the five Videhas.
Enumerate the names of 24 Teerthankaras along with their emblems/marks of identification?
Name Of Teerthank.
Emblem
Name Of Teerthank. Emblem
1.
Rishabhnath Ji
Ox
13. Vimalnath Ji
Boar (pig)
2.
Ajitnath Ji
Elephant
14. Anantnath Ji
Porcupine
3.
Sambhavanath Ji
Horse
15. Dharamnath Ji
Vajradand
4.
Abhinandannath Ji
Monkey
16. Shantinath Ji
Deer
5.
Sumatinath Ji
Curlew
17. Kunthunath Ji
He-goat
6.
Padamprabh Ji
Red Lotus
18. Arhnath Ji
Fish
7.
Suparshvanath Ji
Fylfot
19. Mallinath Ji
Water-pot
8.
Chandraprabh Ji
Crescent
20. Munisuvratanath Ji
Tortoise
9.
Pushpadant Ji
Crocodile
21. Naminath Ji
Blue Lotus
10. Sheetalnath Ji
Kalpvraksha
22. Neminath Ji
Conch shell
11. Shreyansnath Ji
Rhinoceros
23. Parshvanath Ji
Serpent
12. Vasupujya Ji
Buffalo
24. Mahavir Swami Ji
Lion
29
5.
At most how many Teerthankaras can exist simultaneously in two and half continent
(Adhaidvipa) ?
At most 170 Teerthankara can exist in Adhaidvipa (160 in Videha 5 in Bharat 5 in
Airavat).
6. Whether some time 170 Teerthankara existed simultaneously ?
It is heard that 170 Teerthankaras existed during time-period of Ajitnath Teerthankara.
7. How many auspicious events (Kalyanaka) take place of Teerthankaras ?
Five auspicious events take place of Teerthankaras - Conception, Birth, Initiation or penance, Omniscience and Salvation.
8. Whether Teerthankaras of all regions, i.e. of Bharat, Airavat and Videh are endowed with five auspicious events ?
No, Teerthankaras of all Bharat and Airavat region are endowed with 5 auspicious
events but in Videh Kshetra there are Teerthankaras of 2, 3 and 5 auspicious events, in
two, the omniscience and salvation take place, whereas in three initiation, omniscience &
salvation happen.
9. What are the pecularities of 'Teerthankaras' ?
1. 'Teerthankaras' do not have beard, moustache. (Bodh Pahur, Teeka 32/98)
2. 'Teerthankaras' do not drink mother's milk during their childhood but the Saudharma
Indra (the Lord celestial deity) fills ambrosia in the thumb of their right hand after their
birth-anointment which they suck and get grow.
3. They accept food, clothes and ornaments only provided by the deities during their whole
life (i.e. before initiation).
4. 'Teerthankaras' are self-initiated (undertake religious initiation).
5. There is no necessity for 'Teerthankaras' to go to temple during their childhood, as
house-holder or even in the state of 'Muni'. They do not even meet any other 'Muni'
during the state of house-holdership.
6. Infernal beings of hell experience (feel) pleasure for some moments during 'Kalyanaks'
of 'Teerthankaras'.
7. 'Teerthankaras' bow only to 'Siddha Parmeshthi', therefore, they tell / pronounce
'Namaha Siddhebhya', i.e. 'I bow to Siddha'.
8. Teerthankaras are endowed with 46 basic / fundamental virtues.
9. The whole body of the Teerthankara is well proportionate, handsome & good looking.
10. Who fixes the emblem of 'Teerthankara' ?
When Saudharama Indra (the Lord of deities) performs auspicious anointment of 'Child 'Teerthankara' on the 'Pandukshila' at that time which emblem (mark) is seen on the toe of
his right foot, he fixes that very emblem of that 'Teerthankara' as his emblem (symbol).
30
11. On what 'Shila' (stone) lustral bath (birth anoinment) of which 'Teerthankara' of
which region is performed ?
Lustral bath (birth anointment) of 'Teerthankaras' of Bharat region is performed on 'Panduk
Shila' that of Western 'Videha' region on 'Pandu Kambla Shila'; of 'Airavat' region on 'Rakta
Shila'; and of Eastern 'Videha' region on 'Rakta Kambla Shila'. (Triloksar, 633-634)
12. Which 'Teerthankara' was of what colour ?
In the oblation of 'Kirtrim-Akirtrim - Jin Chaitya' worship the colour of Teerthankaras
has been described as thus -
m -U-UU-fl, mfl-,
m -- fl, X
U --UU #-U-,
-flU U- f U H ( Q)
Some poet has said in respect of colour of Teerthankaras -
U flU, UU
U flU U, fl H
Two were of fair colour, Two darkish, two green,
Two were of reddish colour, golden were sixteen.
"Two were fair complexioned, two were dark complexioned, the two were greenish and two
red, the rest sixteen were golden complexioned.
Chandra Prabhu & Pushpadant - fair complexioned
Munisuvratnath & Neminath - dark/Blue complexioned
Padamprabha & Vasupujya - Red complexioned
Suparshvanath & Parasvanath - Green complexioned
Rest sixteen Teerthankaras - Gold/yellow complexioned.
13. Which 'Teerthankara' attained 'Moksha' (salvation) from which place ?
Rishabhdeva attained 'Moksha' from 'Kailash Mountain', Vasupujya Ji from 'Champapur',
Neminath Ji from 'Girnar', Mahaveer Swami from 'Pavapur' & rest 'Teerthankaras' (20)
from 'Sammed Shikhar Ji', the great place of pilgrimage.
14. Enumerate 'Teerthankaras' whose names begin from alphabet ?
Adinath, Ajitnath, Abhinandannath, Anantnath, Arrnath and Ativeer (Mahaveer Swami).
15. Enumerate 'Teerthankaras' whose names begin with fl alphabet ?
Virshabhnath, Vasupujya, Vimalnath, Vardhaman.
16. Enumerate 'Teerthankaras' whose names begin from alphabet ?
Sambhavnath, Sumatinath, Suparshavanath, Suvidhinath, Shitalnath, Shreyamsanath,
Shantinath & Sanmati.
31
17. How many 'Teerthankaras' are with symbols of one-sensed being ?

Four - Lotus of Padamprabhu, Moon of Chandra Prabhu, Kalpvraksha1 (tree of paradise)
of Shitalnath and Neel Kamal (Blue Lotus) of Naminath Ji.
18. Which of the Teerthankaras' symbol is two-sensed living being ?
Bhagwan Neminath's emblem is conch which is two-sensed.
19. How many 'Teerthankaras' are with symbols of inanimate (non-being) ?
Three - Swastika (an auspicious emblem/fylfot) of Suparshvanath, 'Vajradanda' of
Dharmanathji, Pot (Kalash) of Mallinathji.
20. How many 'Teerthankaras' are with symbols of animate beings of five senses ?
Rest sixteen 'Teerthankaras' are with emblem of animate beings of five senses.
21. Tell symbols of those 'Teerthankaras' whose idols assume symbols of animals who
carry luggage (load) ?
Ox of Rishabhdevaji, Elephant of Ajitnathji, Horse of Sambhavnathji and Buffalo of
Vasupujayaji.
22. Tell the names of symbols of 'Teerthankaras' which live in water ?
Red Lotus, Crocodile, Fish, Tortoise, Blue Lotus, Conch and Serpent, these live in water.
23. Tell symbol of that one 'Teerthankara' whose body is with thorns ?
There are thorns in the body of Porcupine.
24. Who is that living creature among symbols of all the 24 "Teerthankaras" who runs
fastest of all ?
The deer is the animal who runs fastest of all.
25. How many 'Teerthankaras' are there whose names begin with that first alphabet
with which their symbol's names also begin with that very first alphabet ?
Virshava (Ox) of Virshavanathji (Adinath), Santhia (fylfot) of Suparshvanath, Neel Kamal
(Blue Lotus) of Naminathji, Simha (Lion) of Sanmati, Moon (Chandrma) crescent of
Chandraprabhji.
26. Who is that 'Teerthankara' who took birth on the day of "Akinchanya Dharama"
(Ninth day of 'Paryushan Parva', the possessionlessness) ?
Veer (Mahaveer Swami).
27. Of how many Teerthankaras the marriage procession (journey of bridegroom to the
bride's house) was taken out ?
Of Twenty 'Teerthankaras'.
1 - T.P., 4 / 3586 (Here proof has been given for the accomplishment of one sensed being.)
32
28. What is the difference between 'Teerthankaras' and common Arihantas, the Omniscient lords ?
1. Kalyanaks (auspicious events) are performed of 'Teerthankaras', not of common
'Arihantas'.
2. There are symbols of Teerthankaras, not of common 'Arihantas'.
3. 'Samavsaran' Assembly (the place of resonant preaching of Lord 'Teerthankara') for
'Teerthankaras' is held, no such assembly is held for common Arihantas. There is 'Gandh
Kuti' for other 'Arihantas'.
4. There are 'Gandharas' (chief disciple) of 'Teerthankaras', not of common 'Arihantas'.
5. 'Teerthankaras' possess clairvoyance (Avadhijna) by birth, there is no such rule for
common 'Arihantas'.
6. 'Teerthankaras' are invested with knowledge of other's thought form (Manahparyay
Jna) as soon as they take initiation, there is no such rule for common 'Arihantas'.
7. 'Teerthankaras' are the only son of their respective mother, while common 'Arihantas'
may have many brothers and sisters.
8. None member of 'Teerthankaras' family die until they remain as a house-holder, but
there is no such rule for common 'Arihantas'.
9. Precisely, possessors of male psychic libido (Purusa Bhav Ved) become
Teerthankara but common Arihant can have any of the three psychic libido.
10. Precisely, Teerthankaras have balanced formation of their body organs (Samacaturasra
Samsthan) alone but common Arihant may have any of the six.
11. There is only rise of praised (auspicious) spatial movement (Prashsta Vihayogati) of
Teerthankara but any of the two can be of common Arihantas.
12. There will be rise of only Karmic nature causing melodious tone (Susvara Namkarma
Prakrti) of the physique making Karma of Teerthankaras whereas common Arihantas
can have any of the two.
13. The living being coming from the fourth hell can not become Teerthankara, but the
common Arihantas can.
14. The mother of 'Teerthankara' sees sixteen dreams, there is no such rule for common
'Arihantas'.
15. The emblem of 'Shrivatsa' (a particular type of mark) on the chest of 'Teerthankaras'
necessarily remains as a rule. There is no such rule for common 'Arihantas'.
16. "Divya Dhwani' (Omniscient's revelation in the form of 'Omkar' sound) of
'Teerthankaras' emerges (comes out) as a rule, there is no such rule for common
'Arihantas'.
29. How many kings took consecration alongwith which 'Teerthankaras' ?
4000 kings took consecration with Adinathji, 676 with Vasupujayaji, 300 each with Mallinathji
and Parshvanathji. Mahaveerji took consecration (initiation) all alone and the rest
'Teerthankaras' with 1000 kings each. (Tiloypannati 4/675-76)
33
30. Which 'Teerthankaras' took what food stuff for the first time after the fast ?
Adinathji took sugar-cane juice and the rest took milk and grains ,i.e. took many delicious
food items made of milk and grains.
31. What was the complexion of donors who offered food to the 'Teerthankaras' for the
first time after fast.
First two donors, i.e. king Shreyansa and king Brahmdatta were of golden colour (Suvarna)
and last two, i.e. king Brahmdatta and king Kool/Nandan were dark-complexioned and all
other donors were of heated golden complexion.
32. From which posture different 'Teerthankaras' moved upward to 'Moksha' (salvation) ?
Vrashabhnath, Vasupujaya and Neminathji (1,12,22) moved upward to 'Moksha' in sitting
lotus-posture and rest all in standing posture but in 'Samavsaran' (place of resonant preaching of Lord 'Teerthankaras') all 'Teerthankaras' sit in lotus-posture.
33. How many 'Teerthankaras' are there in whose 'Samavsaran' 'Aryikayen' (female
ascetics) were less than 'Muni' ?
In the Samavsaran of 'Dharamnathji' and 'Shantinathji', Arikayen were less in number than
Muni.
34. What was the expansion - range of the Samavsaran of each Teerthankara ?
Of Vrashabhnath - 12 yojan, then till Neminath yojan each is to be subtracted / reduced
for each Teethankara and in Parashwanath & Mahaveer yojans each is to be reduced.
Thus the Samavsaran of Parshwanath was of 1.25 yojan and that of Mahaveer it was of 1
yojan. (T.P., 4/824-25)
35. Which 'Teerthankara' left 'Samavsaran' before how many days for performing cessation of activities of mind, speech and body (Yoga-nirodha) ?
Rishabhdeva left 'Samavsaran' for performing cessation of activities of mind, speech and
body before 14 days, two days before Mahaveer Swami and rest all before one month.
36. Who took least time for attaining 'Kevaljna' (Omniscience) ?
Mallinath, who took only six days.
37. Which 'Teerthankara' took more time than others to attain 'Kevaljna' (Omniscience)?
Rishabhdeva took 1000 years to attain 'Kewaljna' (Omniscience) .
38. Which 'Teerthankara' had the least number of 'Gandharas' ?
Parasvanathji had only 10 'Gandharas'.
39. Which 'Teerthankaras' had greatest maximum number of 'Gandharas' ?
Sumatinathji had greatest number, i.e. 116 'Gandharas'.
40. How many Gandharas were of all the Teerthankaras ?
There were total 1452 Gandharas of all the Teerthankaras.
34
41. Who (Teerthankar) had biggesst assembly of disciples?

Padamprabha had an assembly of 3,30,000 disciples.
42. Who had eulogized 'Teerthankara' by one thousands names and where?
'Saudharama Indra' eulogized 'Teerthankara' by one thousands names after attaining
'Kevaljna' (Omniscience) by the Teerthankara.
43. What are the names of five celebate Teerthankara from childhood ?
Vasupujaya Ji, Mallinath Ji, Neminath Ji, Parsvanath Ji and Mahaveer Swami Ji.
44. Enumerate names of 'Teerthankaras' who assumed three titles/ranks/positions ?
Shantinath Ji, Kunthunath Ji & Arrnath Ji. All these three Teerthankara were possessors of
three ranks - Teerthankara, Chakravarti and Kamdeva.
45. Who 'Teerthankaras' suffered calamity during 'Muni' period ?
Suparshavanath Ji, Parashvanath ji & Mahaveer Swamiji.
46. The being who has bonded the karmic nature of 'Teerthankaras', in how many birth's
he would move upward to 'Moksha' ?
Living being with two or three 'Kalyanakas' would move upward to 'Moksha' in that very
birth and that with five 'Kalyanaks' will take three birth for it.
47. Who bonds nature of 'Teerthankaras' and where ?
The man of the land of action (Karma Bhumi) bonds the nature of 'Teerthankaras' meditating 16 reflections and wishing welfare of the world sitting in the proximity of the foot of
Kevali or Shrut Kevali (Shrut Kevali-saints well-versed in scriptural knowledge).
48. Why Teerthankaras, precisely, are twentyfour ?
When Acharya Somdeva was asked this question, his reply was - "There is no unusal /
transcendental in this belief because there are many objects in this universe such as planets,
constellations, sign of zodiacs, dates and stars whose number is fixed as per time - conjunction of planets. Teerthankaras are excellent of all hence, the conjunction of planets at the
time of their birth should also be or remains excellent. Astrologers (including Late Dr.
Nemichand ji of Aara) are of the opinion that such best of all time-conjunctions of planets
happen to occur only 24 times during each Dushma-Sushma time-period of one Kalpa
Kala in whichTeerthankara take or can take birth. Incarnations of Vishnu are also 24.
Buddhists and Chiristians also accept 24 Buddhas & 24 forefathers respectively.
49. How 720 Teerthankaras are called Tees Chaubisi (Thiry set of 24 Teerthankara)?
There are 5 Bharat & 5 Airavat regions in Adhaidvipa, i.e. equal to 10. In each of these
regions there are 72 Teerthankaras each in all the three times (present, past, future). Hence
720 Teerthankaras are said in 10 regions concerning to all the three times.
35

1. There are not more than 20 Teerthankaras in Videha Kshetra.
2. Teerthankaras having five auspicious events do not exist in Videha Kshetra.
3. Teerthankaras pay obeisance only to one Parmeshthi (Supreme Divinity).
4. The auspicious birth-anointment of Teerthankaras of Videh Kshetra takes place on
Panduk Shila.
5. The expansion of the Samavsaran (Assembly of resonant preaching) of Teerthankara
Shantinath was 4.5 yojana.
6. Teerthankaras have one brother.
7. There can be 34 Teerthankara in Lavan ocean.
8. Teerthankara Mallinath held one position (that of Teerthankara).
9. The greatest number of Gandharas were of Teerthankara Parashwanath.
10. The biggest assembly of disciples was of Teerthankara Padamprabh.
Search elsewhere 1. Why Teerthankara of one and four Kalyanaka (auspicious events) do not exist ?
2. Who Acharya has stated Nandavrata as the emblem (Identification mark) of
Suparshwanath and Swastika as the emblem of Sheetalnath ?
3. In which region the Choubisi, i.e. idols of 24 Teerthankaras exist according to the
colour of their body ?
4. How much minimum and maximum period is there of Teerthankara with omniscience ?
5. What is the least age in which the auspicious Karmic nature causing the state of
Teerthankara could be bonded ?
6. With which Lesyas (passion stained soul's activities) the Karmic nature of
Teerthankaraship is bonded ?
7. With which right faith the Karmic nature of Teerthankaraship is bonded ?
8. Search the names of past and future Teerthankaras.
9. What are the names and definitions of sixteen causative - contemplations (Solahkaran
Bhavnayen) which are instrumental in becoming a Teerthankara ?
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36
Chapter - 5
SAMAVSARAN
Assembly, the place of
resonant preaching of 'Teerthankaras'
1.
2.
What is 'Samavsaran' ?
'Samavsaran' is the assembly of resonant preaching of 'Teerthankaras'.
Enumerate distinguishing features (pecularities) of 'Samavsaran' ?
1. 'Kuber', the lord of treasury of the heaven creates 'Samavsaran' from special diamonds
and jewels by order of 'Saudharama' 'Indra' after manifestation of 'Kevaljn' (Omniscience) to 'Teerthankara'.
2. This 'Samavsaran' is a round-shaped rock made of 'Indra-Neelmani' (a kind of jewel)
five thousand 'Dhanusha' above the ground in the space between the earth and sky and
is expanded to 12 'yojan'. The 'Samavsaran' is created on this rock.
'Dhanusha' is equal to 4 hand i.e. 6 feet therefore, this 'Samavsaran' is 30,000 feet
above the ground).
(reference - Tiloypannati 4/ 724-725)
3. There are 20 thousand stairs in each direction.People/all living beings climb through these
stairs without any labour just as nowadays through lift, and through escalator on which
people stand and the stairs move on their own.
4. There is a passage adjacent to stairs that goes up to the first seat of 'Gandh Kuti' (seat
of 'Teerthankara' in 'Samavsaran') situated in the centre of 'Samavsaran'.
5. There are eight grounds (lands) in 'Samavsaran'
(i) Chaitya-Prasad land, (ii) Jalakhatika, (iii) Latavan Bhumi, (iv) Upvana Bhumi,
(v) Dhwaja Bhumi, (vi) Kalpavraksha Bhumi, (vii) Bhavan Bhumi, (viii) Shri
Mandap Bhumi, ahead of it there is a terrace made of crystal gems. Ahead of this
terrace there are three sequential round pedestals (seats) one above the other reducing
sequentially in diametre and above these first, second and third pedestal, the 'Gandhkuti'
is situated. Teerthankara are seated on the lotus fixed/created on the throne placed in
the 'Gandhkuti' but four 'Angul' (fingers length) above in the space with eight
'Pratiharyas' (auspicious emblems of Teerthankaras).
6. In the outer part of 'Samavsaran' there are two theatres/dancing places each on both
sides of the passage i.e. in total there are 16 theaters (in eight Bhumi) in which 32 female
37
deities used to dance in each of them.

7. Entering the doors, some ahead there are four 'Manstanbhas' (pride-benumbing monument pillars crowned with idols of Lord Omniscient (Arihant Parmeshthi) in each of
four directions seeing which pride of proud person melts away.
8. There are twelve large rooms divided by sixteen walls adorned with crystal gems in the
'Shri Mandap Bhumi' in which there are twelve assembly halls. From the right side of
'Teerthankara' following sit in sequence :
(i) Gandharas & all saints (Muni), (ii) kalpvasi female deities, (iii) Aryikayen and
female shravikayen, (iv) female stellar deities, (v) female 'Vyantara' deities, (vi) female Bhavanvasi deties (vii) Residential celestial beeings i.e. Bhavanvasi deva, (viii)
Vyantara deva, (ix) Stellar deva, (x) Kalpvasi deva, (xi) Chakravarti and human
beings, (xii) Animals and Birds. (T.P.4/866-872)
9. Because of majesty of 'Teerthankara' there is no terror, disease, death, hunger, thirst,
cold and heat, and natural enemies-snake and mangoose, deer and lion sit together and
hear the preachings of 'Teerthankara'.
In this connection Achharya Shri Vidyasagar Ji has written a 'Doha' (a rhyming couplet).
U fl U, flfl U
U, flH fl 29 H
3.
Grandeur becomes slave, deities fetch the water,

Seeing abode of mercy, lion-stag sit together.
"Seeing abode of compassion ('Samavsaran') the deities remain ready in the service of
the Teerthankara, grandeur becomes slave and the deer and lion sit together."
10. It takes only Antarmuhurta time (within 48 minutes) in entering and coming out from the
'Samavsaran' which is expanded in many 'Yojanas'.
11. Only five-sensed beings with mind (Samji) come in the 'Samavsaran'.
12. Living beings of all the three universes come in the 'Samavsaran' because 'Bhawanvasi'
and 'Vyantara' deities from lower world also come there.
How many fasts are there of 'Samavsaran vow' and when they begin ?
Observe fast on each 'Chaturdashi' (14th day of each lunar month) till one year. Thus observe 24 fasts. This vow can be started from any 'Chaturdasi' and repeat the following
incantation at every bead of rosary three times on the fast day.
O m UU fl UUcU
"Om Hirim Jagdapadvinashaya Sakal Gun Karandaya Shri Sarvagyaya
Arhatparmestine Namah:".
38

1. Lizard goes to Samavsaran.
2. Celibates sit on the assembly of Muni in the Samavsaran.
3. There are total 20,000 steps in the Samavsaran.
Search elsewhere 1. How 12 assemblys in the Samavsaran are divided by 16 walls ?
2. How many remparts and altars/terraces are there in the Samavsaran ?
3. In how many assemblys the being of faminity psychic libido would sit in the Samavsaran?
4. False-believers go to the Samavsaran, tell some powerful / strong reason.
5. Living being of how many Raju and how many Yojan, including upper & lower universe,
come in the Samavsaran ?
6. What are the names of 7 kinds of those Muni who sit in the assembly of Muni ?
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39
Chapter - 6
PANCH KALYANAKA
Five Auspicious/Benedictory Events of Teerthankara
1.
2.
3.
4.
What is 'Kalyanaka' ?
The festivity specially celebrated by Indras, celestial and human beings at the time of conception, birth, penance (initiation) omniscience and salvation of Teerthankaras, is called
Kalyanaka.
What are five Kalyanakas ?
Auspicious event of conception, of birth, of penance (initiation), of omniscience and of salvation.
What is auspicious event of conception ?
Saudharma Indra, knowing coming of Teerthankara in the womb of mother (impregnation)
in near future through his divine clairvoyance, orders Kuber, the treasurer of the heaven, to
build city for parents of the Teerthankara and to rain three & half crores of Jewels on their
courtyard thrice in a day. Thus the rain of jewel starts before six months of conception and
continues regularly till his birth, i.e., for about fifteen months. The mother of the Teerthankara
sees extremely charming amusing and delightful 16 dreams in the last phase of night (a three
hour's period) before conceiving. These dreams are indicative of the coming of Teerthankara
in the womb. As soon as the conception of Teerthankara takes place, celestial beings
alongwith Saudharma Indra circumambulating the city thrice salute the parents of the
Teerthankara. Euologizing the Teerthankara in the womb they celebrate a great festivity.
After rejoicing the auspicious event of the conception, the Saudharma Indra appoints shri,
etc. female celestial maids for purifying the womb. These female celestial-maids attend and
serve Jina's mother and make her mind engage in religious discussions and the Saudharma
Indra goes back to his place alongwith other deities.
What is auspicious event of Birth ?
After completion of period of conception the Jina's mother gives birth to child Teerthankara.
Just on the birth of child Teerthankara all the three world are filled with delight and happiness. Even to the extent that where beating & wounding / carnage goes on throughout all the
24 hours even in those hells the infernal beings feel extra-ordinary pleasure for a moment and
the seats of Indras of heaven begin trembling and the gong, lion's roar, bugle and conch begin
to play on their own in the residence of Kalpvasi, Stellar, Peripatetic and Bhavanvasi
deities respectively. Indras and celestial beings become sure of the birth of Teerthankara
40
5.
seeing all these omens and immediately getting down from their respective seats / thrones
and marching seven steps ahead they salute and eulogize child Teerthankara indirectly.
Afterwards by the order of Saudharma Indra seven types army of deities leave for birthplace of Teerthankara shouting cheers and rejoicing. The Saudharma Indra along with his
Indrani also leaves for the birth-place riding on the Airavat Elephant. All celestial beings
along with Saudharma Indra circumambulate thrice the birth place of the Teerthankara.
Afterwards Shachi (Indrani of Saudharma Indra) entering the delivery room secretely, circumambulating Jina's mother thrice, making Jina's mother asleep through enchanting sleep and
gazing at the graceful form of Jina-child with extreme ecstasy and rapture, brings the child
and hands over him to the Saudharma Indra and makes asleep an illusory child near mother.
Saudharma Indra becomes sentimental seeing the child Teerthankara and observes the
beauty of child Teerthankara making '1000 eyes'. Afterwards riding on the Airavata Elaphant
and causing the Jina-child to sit on his lap and going to the Sumeru mountain, anoint the
Teerthankara child ensconcing on the Pandukashila, by the water of Kshirsagar with
1008 pitchers (water pot). Shachi adorns the child with heavenly attire and ornaments.
Afterwards which mark Indra sees on the toe of right foot of the child declaring that very
mark as the symbol / identification mark of the Teerthankara, gives name to the
Teerthankara. Then Saudharma Indra ensconcing the child on the Airavat Elephant comes
back to the birth-city. Indrani coming near the Jina's mother picks up the illusory child and
removing the enchanting asleep of the mother keeps the Jina-child near her. The Jina's mother
sees the child with extreme cheerful delight. The Indra and other celestial beings paying
special reverence to the parents go back to the Indraloka.
What is auspicious event of Penance ?
After auspicious event of Birth Teerthankara spend their childhood and on becoming youth
they accept kingship (5 Teerthankaras out of present Teerthankaras did not accept kingship). Due to some or the other motive aversion from worldly life generates in him then at that
very time Laukantika deities coming from Bramha heaven eulogize Teerthankara praising his detachment from worldly life. Afterwards the Saudharma Indra anoint the detached
Teerthankara with the water of Kshirsagar which is called as Deekshabhisheka, i.e.
penance - anointment. Then Teerthankara himself sits in the palanquin brought by the Kuber.
Human beings and Vidhyadharas take that palanquin up to 7 steps each, afterwards celestial
beings take that palanquin up to the Initiation-forest by sky-route. Having ensconced on the
moon-stone-rock kept there by celestial beings facing east in the lotus posture and paying
obeisance to Siddha Parmesthi, plucking hair by the fist and renouncing attire and ornaments thereby assuming Jina's-posture (state of nudity) takes resolve of major vows re41
6.
7.
8.
nouncing all sinful activities. Saudharma Indra keeping hair in a gem-box, consign them to the
Kshirsagar. After the initiation the celestial beings performing special worship-devotion of
the Teerthankara go back to their respective places. (Jain Tattva Vidya, p. 35-36)
What is auspicious event of Omniscience ?
Teerthankara after taking initiation of Muni, performs arduous penance by keeping mum
and advancing religious concentration, ascending auspicious ladder related to destruction of
Karmas (Kshapak Shreni) destroys deluding Karma completely in the end of 10th stage
of spiritual development (Gunasthan) and in the last instant of the 12th stage of spiritual
development as soon as the knowledge-obscuring, perception-obscuring and obstructive
Karma are destroyed, attains omniscience, due to which he begins to know simultaneously
all sentient and non-sentient substances along with their infinite modes. As soon as the omniscience is manifested to the Teerthankara, the celestial beings seeing the marks / symbols
appearing in their respective places and trembling of the seat / throne of the Saudharma Indra
come to know through their clairvoyance that the Teerthankara Muni has attained the
omniscience. Hence, the Indra & the other deities stand up from their respective seats and
marching seven steps ahead, pay their obeisance to the Teerthankara. The Saudharma
Indra along with all celestial beings come to visit & worship the Teerthankara and the
Kuber creates / builds Samavsaran by the orders of the Saudharma Indra in which
Teerthankara ensconces. The Indra, deities, human beings & Tiryanchas visit, worship
and listen to the preaching of the Teerthankara.
How many times the Teerthankara's discourse takes place in a day and up to how
much time?
The Teerthankara discourses four times in a day - morning/ midday, evening and midnight
and also at improper time on arrival of Chakravarti ,etc. V.I.P. The discourse lasts for 3
Muhurta, i.e. 2 hours and 24 minutes in one time, which is called resonant preaching of the
Lord Teerthankara in the form of Omkar sound ( Divya Dhvani). (Gommatsar jeevakand,
Jeeva Prabodhini - 356)
What is the Moksha Kalyanaka (Auspicious event of Salvation) ?
When the salvation time of Teerthankara becomes imminent then he leaving the Samavsaran
goes to the place where salvation is to take place, performs 'Yog Nirodha' ,(i.e. cessation of
activities of mind, speech and body) and as soon as he attains the 14th stage of spiritual
development he, destroying four non-destructive Karmas, attains final emancipation, i.e.
'Nirvan' in the least time which consumes just in pronouncing the last of the five short vowels
(, , U, , , i.e. a, i, u, r, l). At that very time the Indra and deities come there in the
'Nirvan bhumi' (place of salvation) and placing the sacred body of the Teerthankara in
42
palanquin studded with gems pay their obeisance. Afterwards 'Agnikumar' deities perform
ceremony of cremation of the body of the Teerthankara by the fire produced from their
crown and applying that ash on their forehead contemplate to become like Him. Afterwards
all deities play together 'Anand' drama. In this way all deities performing worship of 'Nirvana Kalyanaka' of the Teerthankara methodically and making mark of feet in that place
by thunderbolt-needle, go back to their respective places. (Jain Tattva Vidya, p. 38-39).
Exercise Wether correct or incorrect ?

1. The infernal beings alone experience unprecedented pleasure for a moment.
2. The seat (throne) of the Saudharma Indra falls down at the time of birth of Teerthankara.
3. Teerthankaras do not attain salvation in Samavsaran in sitting posture.
4. When Teerthankaras go for taking initiation they do not sit in the palanquin on their
own.
5. The Kuber builds / creates Samavsaran by the order of the Saudharma Indra.
Search elsewhere 1. When Suadharma Indra takes Teerthankara child on the Airavat Elephant, that time
what Aisan Indra do ?
2. After Nirvan (salvation / emancipation) of Teerthankara only nails & hair are left over,
who Acharya has written this and in which treatise ?
3. After Nirvan the entire body of the Teerthankara disappears / evaporates, who Acharya
told this and in which treatise ?
4. During the time of which Teerthankara the rains of maximum jewels took place ?
5. Why Nanda & Sunanda are not made (dramatise) in five day's consecrational celebration of the idol of Jina Lord ?
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43
Chapter - 7
TEERTHANKARA RISHABHDEVA
The 'Bhogbhumi' (land of enjoyments) was concluding and the beginning of Karambhumi
was taking place. At that very time the baby Rishabh was born in Ayodhya. His father was
King Nabhirai and the mother was Queen Marudevi. Earlier the material of enjoyment
used to be provided by Kalpavraksha. The Kalpavraksha stopped giving material of
enjoyments as soon as the Karambhumi (land of action) began due to which people began
to call repeatedly for help, for mercy and protection. All human being approached King
Nabhirai for solving this problem. The King Nabhirai told that this problem will be solved
by Prince Rishabhdeva. Seeing grieved people, Prince Rishabhdeva instructed them to adopt
six occupations for earning livelihood.
1. Asi - Sword (Defence services) - 'Asi' means sword. Who protect and defend the
country taking sword (arms) standing on the boundry such soldiers and also sepoy and
Gorkha etc. who are appointed to protect the city, are said to earn their living by 'Asi'.
2. Masi - Book-keepers in private establishment and in government departments ,Accountants, Chartered Accountants and Bank-cashiers, etc.
3. Krishi - Agriculture - Non-violent agriculture / cultivation, farming.
4. Vidya - Learning - Practising 72 arts / skills or working as I.A.S., I. P.S. imparting
education as Lecturer, Professors, etc.
5. Shilpa - Handicraft - Goldsmith, potter, painter, craftsman, tailor, hair-cutter, cook, etc.
6. Vanijya - Trade - Genuine and non-violent trade, industrial activities.
From these instructions people felt at ease and they began to lead their life according to
these instructions which is still continuing in the same form. After some time Prince Rishabhdeva
was married to two girls named Nanda & Sunanda. The father performed the coronation of
the Prince seing the right time. King Rishbhdeva had 101 sons and 2 daughters. King
Rishbhdeva imparted knowledge of alphabets & numbers to both of his daughters. He taught
knowlege of alphabet to Brahmi and of number / figure to Sundari which is still in vogue.
Once King Rishbhdeva was watching dance of a celestial damsel Neelanjana. Suddenly
she collapsed and died. The Indra immediately arranged for the second damsel but King
Rishbhdeva came to know through his clairvoyance that the first damsel had died and the
Indra by trickery had replaced her by a second damsel. Knowing passing away of the
celestial damsel, a feeling of aversion from worldly enjoyments awakened in him and entrusting the kingdom & throne to Bharat-Bahubali took initiation of nude Jain saint. He observed
fast for six months. When he moved for taking food-intake then not any Shravak knew nine
44
types of devotions (Navdha Bhakti) related to offering food to Jain saints. Therefore, again
he had to observe fast for 7 months 9 days. While moving, one day he reached Hastinapur.
As soon as the King Shreyansh had a glance at Rishbhdeva the recollection of the memory of
his past births strucked his mind that he had offered food to a Muniraj endowed with the
supernatural power of moving in the sky in the past 8th birth, with nine types of devotions
and only due to lack of this nine types of devotion, Muniraj Rishbhdeva is not getting food.
Then what matter, when Muni Rishabhdeva moved for taking food then King Som & King
Shreyansh offered food first time to the first Teerthankara after so many fasts (with Navdha
Bhakti) on the third day of the night half of the lunar month Baishakh from then only the
festival of 'Akshaya Tirtiya' is in vogue.
After observing penance for one thousand years Muni Rishabhdeva attained omniscience
and delivered religious discourses in the form of resonant preaching / Omkar sound in the
Samavsaran. In the course of time, when 14 days remained in balance of his age he, leaving
the Samavsaran went to Kailash mountain, there he obseved Yog nirodha ,(i.e. ceased all
activities of mind, speech and body) and attained final emancipation ,i.e. salvation on the
14th day of the dark fortnight of lunar month of Magha.
1.
Where from baby Rishabhdeva had come ?

The baby Rishabhdeva had come from Sarvarthsiddhi celestial space plane.
2.
Tell prevalent names of Teerthankara Rishabhdeva ?

Shri Adinath, Shri Vrashabhnath, Shri Purudeva, Shri Adi Brahma, Shri Prajapati, etc.
3.
Where Rishabhdeva was born and what was the second name of that place ?
Child Rishabhdeva was born in Ayodhya and its second name was Vineeta.
4.
After how many days Muni Rishabhdeva got food after Muni-initiation ?
After initiation Muni Rishabhdeva got food after 1 year 39 days.
5.
What were the names of the Yaksha-Yakshni of Teerthankara Rishabhdeva ?

The Name of the Yaksha was Gaumukh and of Yakshni was Chakreshwari.
6.
Which son of king Rishabhdeva first of all attained salvation ?

First of all son Anantvirya or Bahubali of Rishabhdeva attained salvation (There are two
opinion regarding this).
7.
From when the country Bharat is named as Bharat Varsha ?

This region is named as Bharat Varsha from beginningless time.
8.
Who was the first expositor of female education ?

King Rishabhdeva was the first expositor of women education.
45
9.
10.
11.
12.
13.
14.
15.
16.
On which days of lunar months five auspicious events of Rishabhdeva took place ?
1. The auspicious event of Conception Second day of Dark half of the
lunar month Asar.
2. The auspicious event of Birth
Ninth day of the Dark half of the lunar
month Chaitra.
3. The auspicious event of Initiation
Ninth day of the Dark half of the lunar
month Chaitra.
4. The auspicious event of Omniscience Eleventh day of the Dark half of the
lunar month Falguna.
5. The auspicious event of Salvation
14th day of the Dark half of the lunar
month Magh.
What arrangment / division of society in classes Rishabhdeva had instructed ?
King Rishabhdeva had arranged the society in three classes - Kshatriya, Vaishya (trading
class) and Sudra (working/serving class).
What are the names of the place of Initiation, Initiation forest & Initiation tree of
the king Rishabhdeva ?
The place of Initiation is Prayag, the Initiation forest is Siddharthaka Van and the Initiation tree is Banyan tree.
Who were the chief disciple (Gandhara), chief female disciple (Ganini) and chief
Listner of Teerthankara Rishabhdeva ?
The chief Gandhara was Rishabhsen, the chief Ganini was Brahmi and the chief Listner
was Bharat.
How many years of the discipline period (governing era) of Teerthankara
Rishabhdeva remained / existed ?
The discipline period of Teerthankara Rishabhdeva existed for 50 lakh crore sagar + 1
Purvang. (T.P., 4/1261)
Where Muni Rishabhdeva attained omniscience and under which tree ?
Muni Rishabhdeva attained omniscience in Shaktavan (Purimtalpur) and under Banyan
tree.
How many Gandharas were there of Teerthankara Rishabhdeva ?
There were 84 Ghandhara of Teerthankara Rishabhdeva.
How many Muni, Arikayen, Shravaka (male devouts) and Shravikayen (female
devouts) were there in the Samavsaran of Teerthankara Rishabhdeva ?
There were 84,000 Muni, 3,50,000 Arikayen, 3 lakhs Shravaka and 5 lakhs Shravikayen
in the Samavsaran of Rishabhdeva.
46
17. When Teerthankara Rishabhdeva bounded the karmic nature of Teerthankara and
in whose foot-proximity ?
When Rishabhdeva was in the mode of Vajranabhi Chakravarti in his past third birth, then
he, renouncing all his belongings, took initiation of Jain nude saint in the Samavsaran of
Teerthankara Vajrasen who was his father. At that very time he bonded the karmicnature of Teerthankara.
18. What was the age & height of Teerthankara Rishabhdeva ?
The age of Teerthankara Rishabhdeva was 84 Lakh Purva and height of the body was
500 Dhanusha.

1. Rishabhdeva imparted knowledge of numbers to Brahmi and that of alphabet to Sundari.
2. Rishabhdeva did not instruct about six occupations before he became the king.
3. Rishabhdeva felt aversion from worldly enjoyments, precisely on seeing the second
Neelanjana.
4. Rishabhdeva did not regulate the society by dividing it in four classes.
5. Rishabhdeva bonded the karmic-nature of Teerthankarahood precisely in the
Samavsaran of his father.
6. There were eight lakhs Shravaka-Shravikayen in the Samavsaran of Rishabhdeva.
7. King Rishabhdeva himself had taken the initiation of Kshullaka, Ailaka.
8. There were 48 Ghandhara of Rishabhdeva.
9. Rishabhdeva took food after 399 days.
10. Muni Rishabhdeva attained omniscience in Prayag.
Search elsewhere 1. Enumerate 10 past births of Rishabhdeva.

2. How much age of Rishabhdeva passed in worldly enjoyments ?
3. How many sons & daughter Nanda and Sunanda had ?
4. Who were Nami & Vinami of king Rishabhdeva ?
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47
Chapter - 8
TEERTHANKARA PARSHWANATH
1.
2.
Child Parshwanath was born at Banaras in 877 B.C. At the age of sixteen years one day he
went outskirt of the city to play along with his companions. There he saw his maternal grand
father Mahipal who had become an ascetic, the performer of five-fires penance (in which the
performer sits in the heat of sun in the hot wheather) being-distressed by breavement of his
wife (Parshwkumar's maternal grand mother). He was pouring woods in the fire. Parshwanath
checked him and said, 'what are you doing'? one pair of serpant and female serpant is
burning in this. When that burning wood was sawed then truely that pair came out in burning
condition. Parshwa kumar exhorted that pair. Hearing the exhortation that pair passed away
and became Dharnendra-Padmavati in the heaven. In course of time that ascetic being
distressed died and became Samvar named stellar deity.
At the age of 30 years aversion from worldly life and enjoyments grew in Parshwa kumar
and leaving all his belongings & possessions, he assumed the initiation of nude Jain saint. A
period of four months remained as disguised or non-omniscient period. After four months,
determining meditational state for seven days he was ensconced increasing religious meditation, at that very time the celestial space-plane of the Samvar deity was passing through
there. His celestial-plane stopped on its own. He knew its reason from his false clairvoyance
and the enmity of the previous births began to be seen clearly, then that idiot began to cause
calamity on him. Excessiveness of every action is an indicator of its end. DharnendraPadmavati came to know about this calamity through their clairvoyance then they came for
the protection of their benefactor Muni Parshwanath. Lord Parshwanath remained engrossed
in meditation and attained omniscience. As soon as the omniscience manifested, the calamity
was removed and that Samvar deity, the soul of Kamath of previous birth begged pardon of
his evil deeds and he also attained right belief. As soon as the omniscience manifested, the
Samvsaran was built/created and the Lord moving many places delivered spiritual instructions. In the end when one month was left over of his age he left Samavsaran for cessation
of activities of mind, speech & body, arrived Sammedshikharji and attained emancipation
/ salvation from there only.
From which heaven the child Parshwanath came ?
He came from Pranat heaven.
What was the second name of Parshwa kumar ?
The second name of Parshwa kumar was Subhom. (Uttar Puran, 73/103)
48
3.
What were the names of parents of Parshwa kumar ?

The father was Vishwasen and the mother Vamadevi.
4. In which family succession, Parshwa kumar was born ?
Parshwa kumar was born in Ugra Vansha.
5. On which days of lunar months the auspicious events of Parshwanath took place ?
1. The auspicious event of Conception Second day of dark half of
lunar month Baisakha.
Eleventh day of dark half of lunar
month of Paus.
Eleventh day of dark half of lunar
month of Paus.
4. The auspicious event of Omniscience 4th day of dark half of lunar
month Chaitra.
Seventh day of light half of the lunar
month of Shravan.
6. What were the names of the place of initiation, forest of initiation and the Initiation
- tree of Parshwa kumar ?
The name of place of initiation of Parshwa kumar was Varansi, of forest was Ashwavan /
Asvatthvan and that of the tree was Dhav / Devdaru tree.
7. Where Muni Parshwanath took food for the first time after initiation and in whose
residence ?
Muni Parshwanath took food for first time after initiation at Gulamkhet (Dwaravati) in the
palace of King Brahamdutta.
8. Where Muni Parshwanath attained omniscience and under which tree ?
Muni Parshwanath attained omniscience in Ashwavan (Kashi) under Devdaru tree.
9. What was the age and height of the body of Teerthankara Parshwanath ?
The Age of Teerthankara Parshwanath was 100 years and the height 9 hands.
10. Where Teerthankara Parshwanath attained emancipation ?
Teerthankara Parshwanath attained emancipation from Swarnbhadra peak of Sammed
Shikhar Ji.
11. How many years Teerthankara Parshwanath exhorted spiritual instruction ?
Teerthankara Parshwanath exhorted spiritual instructions for 69 years 7 months.
12. Who were the chief disciple (Gandhara), chief female disciple (Ganini) and the chief
listner of Teerthankara Parshwanath ?
The chief Gandhar of Teerthankara Parshwanath was Swayambhoo, the chief Ganini
49
13.
14.
15.
16.
17.
Sulochna and chief listner was Mahasen.

How many Muni, Aryika, Shravaka (devouts) and Shravikayen were there of
Teerthankara Parshwanath ?
There were 16000 Muni, 38000 Aryikayen, 1 lakh Shravakas and three lakh Shravikayen
in theSamavsaran of Teerthankara Parshwanath.
What were the names of the Yaksha-Yakshni of Teerthankara Parshwanath ?
The Yaksha of Parshwanath was Matang and Yakshni Padmavati.
What were the previous birth of Teerthankara Parshwanath and Kamath ?
Parshwanath
Kamath
1. The son of Vishwabhuti Brahaman
1. The son of Vishwabhuti and elder
Marubhuti.
brother of Marubhuti.
2. Elephant Vajraghosha.
2. The Kukkut named snake.
3. Deity in Sahasrar named 12th heaven.
3. Dhumra Prabha named hell.
4. Agniveg Vidyadhar.
4. Python.
5. Deity in Achyut named 16th heaven.
5. Sixth hell.
6. Vajranabhi Chakravarti.
6. Kuranga named Bheel, a tribal person
7. Ahmindra in middle Graiveyaka.
7. Seventh hell.
8. King Anand.
8. Lion.
9. Indra in the Pranat named 13th heaven.
9. Fifth hell.
10. Teerthankara Parshwanath.
10. The King Mahipal and Samvar
named stellar deity.
[Parshwanath Charit : Acharya Sakalkirti]
How many years the discipline period of Teerthankara Parshwanath remained in
vogue ?
The discipline periods of Teerthankara Parshwanath continued for 278 years.
[T.P., 4/1285]
How many times the soul of Kamath bereaved the life of Parshwanath ?
The soul of Kamath bereaved the life of Parshwanath five times.
Exercise Tell, whether correct or incorrect ?

1. Parshwanath was not born in the family succession of Ugra pedigree.
2. Precisely, the grand maternal father of Parshwa kumar was the soul of Kamath.
50
3. Muni Parshwanath attained omniscience on the 11th day of the dark half of the lunar
month Paus.
4. Muni Parshwanath remained with knowledge of others thought form (like telepathy) for
120 days.
5. Four auspicious events of Teerthankara Parshwanath took place in the dark fortnight
of the lunar months.
Search elsewhere 1. What was the name of the wives of Kamath & Marubhuti ?
2. What was the name of that King in whose royal court both, Marubhuti & Kamath were
Ministers ?
3. After how many years of the salvation of Teerthankara Neminath, Parshwa kumar was
born ?
4. Far from friendship with great personage, even the enmity does not remain cause of the
increase in the transmigration, how ?
5. Which class of deities Dharnendra & Padmavati belong ?
6. There remains snake's expanded hood on the idol of Teerthankara Parshwanath, what
it symbolize ?
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51
Chapter - 9
TEERTHANKARA MAHAVIR
1.
2.
3.
4.
5.
6.
7.
Where child Mahavir was born ?

Child Mahavir was born in Kundgram (Vaishali) Bihar.
On which days of lunar months the five auspicious events of Teerthankara Mahavir
took place ?
1. The auspicious event of Conception Sixth day of light half of the lunar month
Asar, Friday, 17th June, 599 B.C.
13th day of light half of the lunar month
Chaitra, Monday, 27th March, 598 B.C.
10th day of dark half of the lunar month
Magsir, Monday, 29th Dec., 569 B.C.
4. The auspicious event of Omniscience 10th day of the light half of the lunar month
Baisakh, Sunday, 23rd April, 557 B.C.
15th day of dark half of the lunar month
Kartika, Tuesday, 15th October, 527
B.C. accordingly before Vikram Samvat
470 and before Shaka Samvat 605.
[Teerthankara Mahavir Aur Unki Acharya Parampara, Part I]
Where from child Teerthankara Mahavir came ?
Child Teerthankara Mahavir came from Pushpottar celestial space-plane of Achyuta heaven.
What were the names of parents & grand parents of child Mahavir ?
The name of the mother of child Mahavir was Trishla, father's name was king Siddhartha,
of the grand father Sarvartha and that of the grand mother was Shrimati.
What were the names of parents & grand parents of Trishla ?
The name of the mother of Trishla was Subhadradevi, of father was King Chetaka, of
grand father was King Keka and that of grand mother was Yashomati.
How many sons & daughters were there of King Chetaka ?
There were ten sons, namely Dhandatta, Dhanbhadra, Upendra, Sudatta, Sinhadatta,
Sukumbhoj, Akampan, Patangaka, Prabhanjana and Prabhas and daughters namely Trishla,
Mirgavati, Suprabha, Prabhavati, Chelna, Jyestha, and Chandana. The second name of
Chelna was also Vasumati.
What is the meaning of Chetaka ?
He made many of his enemies as 'cheti' or slave, hence he began to be called by the name of
Chetaka.
52
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
What were the names of the place of initiation, the forest of initiation and the Initiation - tree of Prince Mahavir ?
The name of place of initiation of Prince Mahavir was Kundalpur, of the forest of initiation
was Shandavan and that of the initiation tree was Shal tree.
Due to what eficient cause the aversion from worldly enjoyments occured / caused
to Prince Mahavir ?
The aversion from worldly enjoyments occured to Prince Mahavir through recollection of
previous birth.
Where Muni Mahavir took food for the first time after initiation of ascetic and in
whose residence ?
Muni Mahavir took food for first time after initiation of ascetic in the palace of King Kool in
Koolgram.
What was the family succession and 'Gotra' (an exogamous sub-devision of the
caste group) of Mahavir ?
The family succession / pedigree of Mahavir was Nath and Gotra was Kashyapa.
In which palanquin he went for initiation ?
He went for initiation sitting in the Chandra Prabha palanquin.
Where Muni Mahavir attained omniscience and under what tree ?
Muni Mahavir attained omniscience in Shandvan / Manoharvan (river Rijukoola) under
the Sal tree.
How many Muni, Aryika, Shravaka (devouts) and Shravikayen (female devouts)
were there in the Samavsaran of Teerthankara Mahavir ?
There were 14000 Muni, 36000 Aryikayen, 1 Lakh Shravakas and 3 Lakh Shravikayen
in the Samavsaran of Teerthankara Mahavir.
Who were the chief Gandhara, chief Ganini and the chief Listner of Teerthankara
Mahavir ?
The chief Gandhar of Mahavir was Gautam, the chief Ganini was Chandna and chief
Listner was King Shrenika.
What were the names of Yaksha and Yakshni of Teerthankara Mahavir ?
The Yaksha was Guhaaka and the Yakshni was Siddhayni.
How many Ghandharas were there of Teerthankara Mahavir, enumerate their names?
There were eleven Ghandhara of Teerthankara Mahavir namely - Indrabhuti (Gautam),
Vayubhuti, Agnihbhuti, Sudharmaswami, Mauraya, Maundra, Putra, Maitreya, Akampana,
Andhvela and Prabhas.
Where the first Samavsaran of Teerthankara Mahavir was held ?
The first Samavsaran of Teerthankara Mahavir was held at Vipulachal mountain.
53
19. How many days the discourse of Teerthankara Mahavir did not reveal and why ?
The discourse of Teerthankara Mahavir did not reveal for 66 days for want of Ghandhara.
20. When the discource of Teerthankara Mahavir was revealed ?
The discourse of Teerthankara Mahavir was revealed on the 1st day of dark half of the
lunar month Shravan, Saturday, 1st July, 557 B.C.
21 How many questions were asked by King Shrenika in the Samavsaran of
Teerthankara Mahavir ?
King Shrenika asked 60 thousand questions in the Samavsaran of Teerthankara Mahavir.
22. Before how many day's Teerthankara Mahavir left Samavsaran for performing cessation of activities of mind, speech and body (Yoga Nirodha) ?
Teerthankara Mahavir left Samavsaran before 2 days for performing cessation of activities of mind, speech & body (Yoga Nirodha).
23. In which mode of life Teerthankara Mahavir attained right-faith ?
Teerthankara Mahavir attained right-faith in the mode of the lion.
24. Of how many years the discipline period of Teerthankara Mahavir is ?
The disciplline period of Teerthankara Mahavir is of 21 thousand and 42 years.
25. Enumerate the births (of Mahavir) from lion to Mahavir ?
Lion ,deity in Saudharma heaven, King kankojjwal, deity in Lantava heaven, King Harisen,
deity in Mahashukra heaven, Priyamitra named Prince, deity in the 12th heaven, King Nanda,
Indra in Achyut heaven & Teerthankara Mahavir.
26. When Teerthankaras Mahavir bounded the karmic-nature of Teerthankarahood
and where ?
When Teerthankara Mahavir assumed / accepted restraint in the mode (life-course) of
King Nanda then he bonded the karmic-nature of Teerthankarahood in the proximity of
Guru Prosthil (A saint well versed in scriptural knowledge).
27. What were the names of ascetics who exhorted religious preachings to the lion ?
The names of Muni who exhorted religious instruction to the lion were Muni Amitkirti and
Amitprabha.
28. After how many years of the liberation / salvation of Teerthankara parashwanath,
child Mahavir was born ?
Child Mahavir was born after 178 years of the liberation / salvation of Teerthankara
Parashwanath.
29. How many names were there of Teerthankara Mahavir ? enumerate the names ?
Veer - At the time of birth-anointment a doubt occured to the Indra that how the child shall
bear the flow of so much water ? The child knowing about this through his clairvoyance
54
pressed the Meru mountain a little, then Indra came to know the immeasurable strength of
the child. The Indra begged pardon and said - Precisely he is a Veer Jinendra.
Vardhman - The King Siddhartha told that just when the child came in the womb of Priyakarini,
from that very day the wealth and prosperity in the home, city and kingdom began to increase, hence this child should be named as Vardhman.
Sanmati - Once Sanjaya and Vijaya named two Muni endowed with supernatural power to
move in the sky, had some metaphysical inquisitiveness. As soon as they saw Vardhman,
their inquisitiveness was solved, then the Muni named Vardhman as Sanmati.
Mahavir - Vardhman was playing with his friends on a tree, then Sangamdeva wrapped
himself round trunk of the tree, assuming the form of a huge snake in order to frighten them.
All friends were frightened, jumped from the branch and fled away but Vardhman climbing
on the snake started playing with him. Seeing so, the Sangamdeva, assuming / returning in his
original form, and admiring Vardhman named him as Mahavir.
Ativeer - One elephant being besotted / intoxicated was not coming under the control of any
one, was creating turmoil. Knowing this Mahavir intended to go there then people asked him
not to go there but Mahavir did not pay any heed to them and went there. Seeing Mahavir,
the elephant bowing his head began to salute lifting his trunk. Then the populace admired the
prince and named him as Ativeer.
1. Child Mahavir was born on Monday.
2. The initiation of Prince Mahavir took place in 569 B.C.
3. Mahavir had 7 maternal aunts.
4. Two auspicious events (Kalyanakas) of Teerthankara Mahavir took place under Sal
tree.
Search elsewhere 1. After how many years of omniscient Ram, child Mahavir took birth ?
2. Enumerate the births of Mahavir Swami from Pururava Bheel up to Mahavir Swami.
3. Of which Teerthankara Lord Mahavir was related ?
4. Who was Chelna of child Mahavir ?
5. How many times the Samavsaran arrived at Rajgrahi ?
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55
Chapter - 10
ACHARYA SHRI SHANTISAGAR JI
1.
2.
3.
4.
5.
6.
7.
When and where Acharya Shri Shantisagar ji was born ?

He was born in the night of wednesday, the 25th July, 1872, corresponding to 6th day of the
dark fortnight of lunar month 'Asar', 'Vikram Samvat' 1929 in village yelgul (Maharashtra)
near Bhojgram (Karnataka) in the house of his maternal grandfather.
What was former name of Acharya Shanti Sagarji ?
The former name of Acharya Shantisagar Ji was Saatgowda.
What sort of 'Dohla' (intense desire) his mother felt when he was in the mother's
womb ?
She felt the intense desire of worshipping Lord Jinendra with 108 thousand - petaled lotuses.
Then those lotuses were sent for from the pond near Kolhapur and Jinendra Deva was
worshipped with great devotion.
What was the name of the parents of Saatgowda ?
The name of his mother was Satyavati and father Bhimgowda Patil (Village Headman). He
was fourth Jain by caste.
How many brothers and sisters were of Saatgowda ?
There were five brothers and sisters including Saatgowda - Adigowda, Devagowda,
Saatgowda (Acharya Shri Shanti Sagarji), Kumbhgowda and sister Krishna Bai.
Whether Saatgowda was a married one or a celibate from childhood ?
He was a married celibate from childhood, i.e. he was married in the age of 9 years to a girl
of 6 years and it so happened that by chance that girl died after six months. Maharaj Ji once
told that he never knew her as his wife. He did not marry afterwards.
From when he had inclination of becoming 'Muni' ?
Well, he wanted to become a 'Muni' at the age of 17-18 years but his father had great
affection for him. The father told him that he should strive for religious accomplishment living
56
8.
9.
10.
11.
12.
13.
in the house itself till his life, afterwards he might become 'Muni'. Therefore, as per the wish
(order) of his father he took 'Kshullaka' inition after his (of father) holy death (Samadhi
Maran) at the age of 43 years and became Muni at the age of 48.
When Saatgowda paid homage to Shikharji (went to visit Shikharji) and what he
renounced there ?
He went to Shikarji to pay homage at the age of 32 years and renounced there ghee and oil
for the whole life so as to make the memory of that pilgrimage long lasting and resolved to
take food once in a day as soon as he returned home.
Whether Saatgowda had feelings for the protection of living beings since childhood?
Yes, he had feeling of protection of living beings. There is an incident of one day. Saatdowda
had gone for defecation in the Jungle. When he returned home with the broken metal round
pot, he was asked about the breakage of the pot. He told that one snake was rushing
towards a frog for swallowing that, so in order to save the life of the frog he immeditately
threw the pot in question forcefully on the stone owing to which snake ran away.
When he used to go on the field and birds caused damage to the crop he did not cause them
to flee, on the other hand he used to put water for them to drink.
What sort of commercial life of Saatgowda was ?
Saatgowda and Kumbhgowda used to sit on the textile shop. When Saatgowda used to sit
on the shop and customer came then Saatgowda used to ask him to measure the cloth by
himself which he wanted to purchase and keep the cost there. He him -self did not even use
to count the money.
Saatgowda was without attachment even living in the house, How ?
He lived in the house quite unattached. That is why he did not participate in the marriage
ceremony of his younger brother Kumbhgowda and sister Krishna Bai.
What sort of compassion and physical strength was of Saatgowda ?
When Saatgowda was visiting Sammed-Shikharji for paying homage, one old woman was
seen experiencing difficulty in walking and she could not also engage 'doli' (litter) being
penniless. Therefore, Saatgowda seated her on his shoulder and caused to complete her
'Vandna' (paying homage) of Sammed Shikarji. In the same way he carried one person to
the five hills of 'Rajgrihi' on his shoulder so that he may visit and pay homage there.
What sort of journey of abstinence was of Saatgowda ?
(1) Kshullaka Diksha (initiation)-Accepted from Devendra kirti Muni Maharaj on the 13th
day of light half of 'Jetha', 'Vikram Samvata', 1972 (Christian era, 1915) at village Uttoor.
(2) Ailak Diksha - Accepted self at 'Siddha-Kshetra' Girnarji on the fourteenth day of the
light half of the lunar month Pausa, Vikram Samvat, 1975 (Christian era Wednessday,
January 1919).
(3) Muni Diksha - Took 'Muni-Diksha' from Muni Devendra Kirtiji on the 13th day of the
light half of the lunar month 'Falguna', 'Vikram Samvata', 1976 (Christion era Tuesday
2nd March, 1920) at Yarnal on the occasion of 'Panchkalyanaka'
(4) Status of Acharya - At Samdoli on Wednesday, the 11th day of the light half of the lunar
month Asvina, 'Vikram Samvata', 1981, corresponding to Christian era, 1924.
57
14.
15.
16.
17.
18.
19.
20.
21.
(5) Status of Charitra Chakarvarti - At Gajpantha, 'Vikram Samvata', 1994 (Christian

era, 1937).
When and where 'Ailaka' Shantisagarji renounced travel by vehicle ?
After returning from 'Siddha-Kshetra Girnarji', he arrived at Kundal hill near Sangli and
stepped down from there at Alankrit Railway Station and after visiting shrines and paying
homage there, he renounced travel by vehicle for the whole life.
Where first 'Chaturmas' of Acharya Shantisagarji was held in northern India ?
The Chaturmas (rainy season-stay) of Acharya Shantisagarji was held at Katni (M.P.) in
the year 1928.
How many fasts Acharya Shantisagarji observed during the period of his Muni-life?
During 35 years of his Muni-life, he observed fasts for 27 years 2 months and 23 days i.e.
9938 fasts.
When and where Acharya Shri Shantisagarji gave up the status of 'Acharya' and to
whom he transferred this status ?
Status of 'Acharya' was abandoned through a letter at Kunthalgiri. That letter was sent to his
first disciple Muni Shri Veersagarji, i.e. he transferred his status of Acharya to Muni Shri
Veersagarji on the 9th day of the light half of the lunar month of first 'Bhadra', 'Vikram
Samvata', 2012, corresponding to Friday, the 26th August, 1955.
When and where the 'Samadhi', i.e. Holy death of Acharya Shri Shantisagarji had
taken place ?
'Samadhi' of Acharya Shri Shantisagarji Maharaj was accomplished at Kunthalgiri on Sunday, the 2nd day of the light half of the lunar month of second 'Bhadra', 'Vikram Samvata'
2012 corresponding to 18th September, 1955.
How many days the 'Sallekhna' (process of holy death) of Acharya Shri Shantisagarji
continued ?
'Yama Sallekhna' continued for 36 days. He renounced taking food except water on 14th
August after taking food and also renounced even water taking it for the last time on 4th
September.
From whom Acharya Shri Shantisagarji took initiation of Muni according to Muni
Shri Vardhmansagarji (elder brother of Acharya Shri Shantisagarji) ?
Acharya Shri Shantisagarji took initiation of Muni from Bhonsekar Adisagarji Muniraj at
yernal.
What is the succession of disciples of Acharya Shri Shantisagarji ?
Acharya Shri Shantisagarji
Acharya Shri Veersagarji
Acharya Shri Shivsagarji
Acharya Shri Jnasagarji
Acharya Shri Vidyasagarji
Acharya Shri Shantisagarji

Acharya Shri Veersagarji
Acharya Shri Shivsagarji
Acharya Shri Dharamsagarji
Acharya Shri Ajitsagarji
Ach. Sh. Shreyanshsagarji
Ach. Sh. Abhinandansagarji
58
Ach. Sh.Vardhmansagarji
Note : There are some more successions of disciples of Acharya Shantisagarji Maharaj.
22. In which treatise life history of Acharya Shri Shantisagarji is found and who is its
author ?
The treatise is Charitra Chakarvati and author is Pt. Sumerchandji Diwakar, Seoni (M.P.).
23. When Charitra Chakarvarti treatise was released ?
It was released in the morning of 4th March, 1953 at Shravanbelgola in the proximity of
Acharya Shri Deshbhushan Ji and his congregation.
(The Subject - matter of this chapter has been taken almost from 'Charitra Chakarvarti
Treatise').
1. Saatgowda was born on Wednesday.
2. Saatgowda had four brothers.
3. Saatgowda was married celebate from birth.
4. Saatgowda renounced applying oil at the age of 32 years.
5. Acharya Shri Shantisagarji traveled by train in the state of Ailaka.
6. Acharya Shri Shantisagarji did not perform Sallekhna to emaciate passion and body at
Kunthalgiri.
7. Acharya Shri Shantisagarji held the position of Acharya for about 32 years.
8. Saatgowda was married at the age of 9 years.
9. The first Varshayoga (four months seasonal staying of Jain saints at some particular
place) was held in the northern India at Jabalpur Division.
Search elsewhere 1. Where second Varshayoga of Acharya Shri Shantisagarji was held in nothern India ?
2. What type of calamity was afflicted at Rajakhera ?
3. When the first journey of Acharya Shri Shantisagarji to Shikharji took place after initiation of Muni?
4. Who in disguished form tested Acharya Shri Shantisagarji along with the congregation
before Varshayoga at Katni ?
5. Why Acharya Shri Shantisagarji caused photographed his photo while going to the red
fort of Delhi, Jama Maszid, etc.
6. What was the name of grand father of Saatgowda ?
7. Why Acharya Shri Shantisagarji did not take food prepared with grains for 1105 days ?
8. From which day of the lunar month and date Acharya Shri started taking food prepared
with grains after 1105 days?
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59
Chapter - 11
ACHARYA SHRI JNSAGAR1 JI
1.
2.
3.
Who was Shri Jnsagar Ji Maharaj ?

The first disciple of Acharya Shri Shantisagar ji was Acharya Shri Veersagar ji, the first
disciple of Acharya Shri Veersagar ji was Acharya Shri Shivsagar ji and the first disciple of
Acharya Shri Shivsagar ji was Acharya Shri Jnsagar ji.
What is the general introduction of Acharya Shri Jnsagar ji ?
His former name
Bhooramal ji
Second name
Shantikumar
Mother
Smt. Ghritvari Devi
Father
Shri Chaturbhuj Chhabra
Grand Mother
Smt. Gatto Devi
Grand Father
Shri Sukhdev ji
Brother
They were total five brothers - Chhaganlal, Bhooramal,
Gangaprasad, Gourilal and Devidutta
Birth
Vikram Samvat, 1948, Christian era, 1891
Place
Ranoli, District - Seekar (Rajasthan)
Death of the father
In the year 1902
Education
Primary education in a village school and the education of
Shastri level in Syadvad Mahavidylaya, Banaras
How the earlier life of Acharya Shri Jnsagar ji had been ?
It is said that the goddess of wealth and goddess of knowledge do not live together. This saying
did happen with Jnsagar ji in toto. He received elementary education in a village primary
school. Due to want of means, he did not prosecute his further study and along with his elder
brother arrived at Gaya for search of some work, there began to work in a Seth's shop for
earning the livlihood, but by mind he wanted to study further. By chance, students of Syadvad
Vidhyalaya came Gaya for taking part in some celebration. Observing their very effective
1. i.e. Gyansagar Ji Maharaj

60
4.
programmes, Bhooramal ji thought of going to Varansi for study. Considering his earnest intence
desire, his elder brother permitted him to go to Varansi. He used to sell towels on the bank of
river Ganges for arranging money for the expenses on study and food, and used to meet this
expenditure from the income thus earned. Afterwards some body told him that he will get the
expenses from the college, but Bhooramalji refused being a person of leading a self-support
life. Passing out Shashtri examination from Varansi, he deeply studied several treatises of Sanskrit grammar, literature, doctrines / theories and spiritual texts.
After returning from Banaras, he composed several treatises in Sanskrit & Hindi by reflecting, writing and careful study of literary works with great perseverance. In the modern century, his name deserves special mention among learned who have kept alive the tradition of
composition of epics in the Sanskrit language. Great learned of Kashi have reacted saying "It
is a great pleasure that even in this period there exists learned of such a superior status who
can confront with poets like Kalidas and Magh". Thus he spent 50 years in the service of
"Jinwani", (i.e. spiritual doctrines of Jainism as revealed in the resonant preaching of Lord
Jinendra Deva). But according to the 'Mantra' "the knowledge is like a burden without action", he for practising it in the real life, engaged himself on the path of renunciation.
What type the conduct-path of Acharya Shri Jnsagar ji was ?
1. The model stage of celibacy
In the form of vow - in 1947 Vik. Sam. 2004.
(Brahmacharya Pritima)
2. Initiation of Kshullaka
Taken himself on 25 April, 1955, the third day
of light half of lunar month Baisakh (Akshya
Tritiya), Vik. Sam. 2012 in Parswanath temple
at Mansoorpur, Mujaffarnagar.
3. Initiation of Ailaka
In 1957 from Acharya Deshbushanji Maharaj.
4. Initiation of Muni
On the second day of dark half lunar month
Asar, 22 June, 1959, Monday, Vik. Sam. 2016
at Khaniyaji, Jaipur (Raj.).
5. Preceptor granting Initiation
Acharya Shri Shivsagar Ji.
6. When endowed with position of
On the 7th Feb., 1969, Fifth day of dark half
Acharya
of Falguna, Vik. Sam. 2025, Friday, at
Naseerabad (Raj.) granted by jain community.
One adept was also granted as Muni-initiation
who was named as Viveksagarji.
7. Renunciation of the position of
Granted position of Acharya to his first
Acharya and accepting vow of
disciple Muni Shri Vidyasagar ji on 22 Nov.
"Sallekhna" (Holy death)
1972, 2nd day of dark half of the lunar month
Magsir, Vik. Sam. 2029 at Naseerabad and
requested him for "Sallekhna".
8. Holy death
15th day of dark half of the lunar month of
Jeyeshtha, 1 June, 1973, Friday Vik. Sam.
2030 at Naseerabad (Rajasthan).
61
9. Time of Holy death

10. Period of "Sallekhna"
5.
6.
7.
At 10.50 morning.
Six months 13 days (according to days of
lunar month).
11. Period of "Sallekhna"
Six months 10 days (according to english dates).
Which literature Acharya Jnsagar has composed ?
In Sanskrit language Epics
Dayodaya, Jayodaya and Veerodaya.
Biographical character verse
Sudarsanodaya, Bhadrodaya and Muni
Manoranjanashiti.
Jain doctrines
Samayakatvasarshatkam.
Religious scriptures
Pravachansar Pratiroopaka.
In Hindi language Biographical character verse
Rishabhvatar, Bhagyodaya, Vivekodaya and Gun
Sundar Vratant.
Religious scriptures
Kartavyapath Pradarshan, Sachitta Vivechan,
Sachitta Vichar,Tattvarthasutra Teeka (commentary) and Manav Dharma.
Translation in verse
Devagama stotra, Niyamsar and Astapahuda.
Others
Swami Kundkund, Sanatan Jain Dharma and Jain
Vivah Vidhi.
Whom Acharya Jnsagr ji imparted knowledge of scriptures ?
He taught scriptures to many ascetics, Aryikayen, Ailakas, Kshullakas, Brahamchari and
Shravakas, in the congregation of Acharya Veersagar ji, in the congregation of Acharya
Shivsagar ji, in the congregation of Dharamsagar ji, Acharya Ajitsagar ji and in present Acharya
Vidyasagar ji is an excellent example of this.
How Sallekhna (Procedure for physical emaciation for holy death) of Jnsagar ji
was accomplished ?
First of all Acharya Jnsagar ji renounced his office (position) of Acharya (preceptor head)
and gave that position to Muni Vidyasagar ji and he requested Acharya Vidyasagar ji for
accomplishing his Sallekhna. In fact there is a rule that Acharya Parmesthi ji should go to
other congregation for accepting Sallekhna, then why he did not go, a thought struck me
that Acharya Jnsagar ji taught / instructed everything to disciple Vidyasagar ji, i.e. how
disciples are taught ? how disciples are admitted (in the congregation) ? how initiation is
granted ? how the congregation is conducted etc.? but he did not teach him the procedure of
Sallekhna as to how the vow of Sallekhna is given ? Hence he himself took (accepted)
Sallekhna from Vidyasagar ji so that he may learn it. Even the son who inherited property
amounting crores of rupees would not have served his father in the manner in which Acharya
Shri Vidyasagar ji served his Guru. Acharya Shri Jnsagar ji was suffering from pain of
sciatica due to which he was not sleeping outside even in the hot days of summer. Then also
Acharya Vidyasagar ji used to sleep with him inside the room in that hot weather. Jnsagar
ji always remained in the state of awakening. He had renounced food grains about six months
62
before holy death and with four fasts the Yama Sallekhna was concluded in the terrible hot
of summer of Rajasthan.
sExercise Tell, whether correct or incorrect ?
1. The second name of Bhooramal was Shantinath.
2. Bhooramal was born in Vik. Sam. 1891.
3. The name of the mother of Bhooramal was Ghritvaridevi.
4. Bhooramal had five brothers.
5. Muni initiation of Bhooramal took place at Khaniadhana.
6. Grand Guru of Acharya Shri Jnsagar ji was Acharya Shri Veersagar ji.
7. Muni Shri Jnsagar ji got the position of Acharya on 30th June, 1968.
8. Acharya Shri Jnsagar ji had renounced the position / office of Acharya on 22nd Nov.,
1972.
9. Non-Jain learned had said "Today there exist learned who can confront with Kalidas and
Poet Magh".
Search elsewhere 1. Where Varsayoga (Chaturmas) of Acharya Shri Jnsagar ji were held as Muni and
Acharya ?
2. How many initiations Acharya Shri Jnsagar ji had granted ?
3. What the first disciple of Acharya Shri Jnsagar ji had renounced for the first time
0-0-0-0-0
Sixteen causative contemplations

1. Purity of right faith.
3. Observance of vow of chastity,
etc. without transgression.
5. Ceaseless fearing with suffering
of worldly life.
7. Penance according to one's own
strength.
9. Auspicious service to saints.
11. Devotion for Acharya.
2. Humble reverence.
4. Ceaseless pursuit of knowledge.
6. Renouncement according to
one's own strength.
8. removal of obstructions that
threaten the penance of ascetics.
10. Devotion for omniscient.
12. Devotion for proficients in scriptures i.e. Upaddhayaya.
14. Inevitable observance of particular six essentials of Jain saint.
16. Affection towards co-religionists.
13. Scriptural devotion.

15. Glorification of the preachings of
Lord Jinendra.
63
Chapter - 12
ACHARYA SHRI VIDYASAGAR JI

1.
2.
Who is Acharya Shri Vidyasagarji ?

Acharya Shri Vidyasagarji Maharaj, the well-known Digamber Jainacharya is the first disciple of Acharya Shri Jnasagarji Maharaj who was also a first disciple of Acharya shri
Shivsagarji Maharaj and who was also the first disciple of Acharya Shri Veersagarji Maharaj
who in turn was the first disciple of Acharya shri Shantisagarji Maharaj.
What is the general Bio-data of Acharya Shri Vidyasagarji ?
Previous Name
- Vidhyadhar alias Peelu, Gini (Tota), Mari.
Place of Birth
- Sadlaga.
Date of Birth
- 15th day of light half of lunar month Asvin (Sharad Purnima)
'Vikram Samvata' 2003, 10th October 1946, Thursday.
Mother
- Shrimanti (Late Aryika Samaymatiji).
Father
- Shri Mallappa ji Jain (Ashtge Gotra) (Late Muni Shri Mallisagarji).
Grand Mother
- Smt. Kashi ji Jain Ashtge.
Grand Father
- Shri Paaris ji Jain Ahstge.
Brother
- Mahaveer, Anantnath and Shantinath.
Anantnath (Muni Shri Yogasagarji).
Shantinath1 (Muni Shri Samayasagarji).
Sister
- Celebate from childhood - Shanta and Suvarna.
Education
- 9th class through Kannarh Medium.
Mother Tounge
- Kannarh.
Favourite Game
- Chess.
Vow of celibacy
- In 1966 from Acharya Shri Deshbhushan Ji at Khaniyaji, Jaipur
(Rajshthan).
Pratima
- Vow of seven Pratima at Shravanbelgola (Karnataka).
Muni Diksha
- On 5th day of light half of the lunar month of 'Asara' 'Vikram
Samvata' 2025, corresponding to Saturday, 30th June, 1968 at
Ajmer (Rajsthan).
Diksha Guru
- Muni Shri Jnsagarji Maharaj (At the time of Diksha. Jnsagarji
was Muni).
Status of Acharya
- On 22nd November, 1972 corresponding to the 2nd day of dark
lunar month of Magsir, 'Vikram Samvata' 2029 by Acharya
Jnsagarji Maharaj.
Renunciation
- Salt & Sweet (sugar etc.) in 1969.
Fasts (Upvasa)
- Continuous fasts for nine days at Muktagiri in ,1990.
Renunciation of Mat - In 1985 from 'Aaharji'.
(inter woven strips
of leaf etc.)
1. The name of childhood is Sukumal.

64
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
Renunciation of
- In 1994 from Ramtek
Vegetables, Fruits etc.
At what age child Peelu undertook journey of Gomtesh for the first time with his
mother ?
Child Peelu undertook journey of Gomtesh for the first time at the age of 18 months.
How he was named as Vidyadhar ?
Mother Shrimanti used to go to the place of cremation of Vidyasagar of Akitvat in the state
of pregnancy. Because of having exceptional devotion for him, the child was given the name
of Vidyadhara.
At what age Vidyadhar took vow of celebacy and from whom and when ?
He took vow of celebacy from Acharya Shri Deshbhushan ji at the age of 20 years at
Khaniaji (Choolgiri) Jaipur.
Shrimanti gave birth to how many offsprings ?
Shrimanti gave birth to total 10 offsprings out of them 4 were died in the childhood.
When Vidyadhara abandoned home ?
On 27th July, 1966 in Anuradha planet, he along with his friend Maruti visited all the three
temples for paying homage and at 11.30 A.M. Maruti got him seated in the bus. Well, Tota
(a nick-name of Vidyadhara) had smilingly flown (gone) and Maruti arrived home weeping.
How many elephants participated in the splendid procession of 'Muni-Diksha' of
Vidyadhar ?
There were 25 elephants in the splendid procession of Muni Deeksha of Vidyadhara.
Who were designated as parents of Vidyadhara in the initiation as Muni ?
In the initiation of Vidyadhara as Muni Jatankunwar ji was designated as mother and
Hukumchand Luhariya ji as father.
Where, when and from whom mother Shrimanti and sister Shanta, Swarna had taken
vow of celebacy ?
From Acharya Shri Vidyasagar ji at Sawaimadhopur on 8th april, 1975.
Where, when and from whom Anantnath, Shantinath accepted vow of celebacy ?
From Acharya Shri Vidyasagar ji maharaj at Mahaveerji on 2nd May, 1975.
When Acharya Shri Vidhyasagarji granted initiation of 'Muni' for the first time and
where ?
He granted 'Muni-Diksha' to Ailak Shri Samayasagarji at Drongiri Siddhkshetra (Dist.
Chhatarpur, M.P.) on 8th March ,1980 corresponding to the 6th day of black half of the
lunar month 'Chaitra'.
When Acharya Shri Vidhyasagarji granted 'Aryika Diksha' for the first time and
how many and where ?
Acharya Shri granted 11 Aryika Diksha on 10th February, 1987 at Siddhakshetra Nainagiri
(Dist. Chhatarpur, M.P.).
How many initiations Acharya Shri Vidhyasagarji granted till now (August, 2013)?
Granted consecrations of Muni 113, Aryiakayen 172, Ailak 21, Kshullaka 14, Kshullika 3,
Total 323.
65
15. In how many States Acharya Shri Vidhyasagarji moved about (going and coming) till
October, 2012 ?
In nine States - Rajsthan, Uttar Pradesh, Madhya Pradesh, Maharastra, Bihar, West Bengal,
Urrisa, Gujrat and Chhattisgarh.
16. jRu=; ls ikou ftudk ;g vkSnkfjd ru gS]
xqfIr] lfefr] vuqizs{kk esa jr] jgrk fuf'k fnu eu gS AA

Whose gross body remains pure with right faith etcetera tri-jewel,
Mind remain immersed day & night in carefulness, reflexion & self-control.
17.
18.
19.
20.
Who wrote this obeisance song ?

Written by Pandit Narendra Prakash ji of Feerozabad.
Who Muniraj took / accepted 1234 fasts of the vow of Charitra shuddhi (puryfying
the conduct) from Achary Shri for the first time and also accomplished ?
Late Muni Shri Mallisagarji (the father of Acharya Shri Vidyasagar ji of his house-hold life).
Who disciple Muni of Acharya Shri had taken / accepted 1234 fasts of Charitra
shuddhi from Achary Shri for the first time ?
By Muni Uttamsagar ji.
Who disciple of Acharya Shri first of all completed 1234 fasts of Charitra shuddhi ?
Muni Shri Chandraprabhsagar ji started this fast on the 1st day of light half of the lunar month
Bhadra, accordingly friday, the 10th day of september, 1999 at Gommatgiri, Indore in the
proximity of Guru and completed on the 12th day of the dark half of the lunar month Shravan
accordingly Sunday, 19th July, 2009 at Hupri (Maharastra) in the Chandraprabha temple in
the proximity of Muni Shri Vineetsagar ji, Period taken - 9 years 10 months and 10 days.
Whether he has observed any other particular fasts ?
He has also observed some other particular fasts as enumerated below.
(1) Sihma Nishkrhirit Vrata - at Orangabad - started from 22.07.2005 (Veer Shasan
Jayanti) till 09.10.2005, in which observed 60 fasts and 20 Parna (Aahar), Total = 80 days.
(2) Triloksar Vidhi Vidhan Vrata from 12.07.2006 to 21.08.2006 - 30 fasts and 11
Parna (took food after fast) = 41 days at Hingoli (Maharashtra)
(3) Again Sihma Nishkrhirit Vrata - at Hupree (Maharashtra) from 09.08.2009 to
27.10.2009 = 60 fasts, 20 Parna.
(4) Vajra Vidhi Vrata at Kolhapur (Maharashtra) from 28.09.2010 till 04.11.2010 = 29
fasts and 9 Parna.
(5) Karam Dahan Vrata completed at Kolhapur = 148 fasts at the rate of 1 fast 1 Parna.
(6) Jin Guna Sampatti Vrata 63 fasts completed at Chichvarh at the rate of 1 fast 1 Parna.
(7) Solahakaran Vrata 16 fasts completed at Rookrhi at the rate of 1 fast 1 Parna.
(8) 8 fasts of Siddhon completed at Sadlaga (1 fasts 1 Parna).
(9) Dharma Chakra Vidhi Vrata - in which 1004 fasts are to be observed, started from
06.03.2011 at Sadlaga.In the beginning and end of this vow 2fasts each and on remaining
days 1fast 1Parna.
(10) Once again Sihma Nishkrhirit Vrata - at Faltan (Maharashtra) from 13.08.2011 to
31.10.2011 = 60 fasts, 20 Parna.
66
21. How many 'Panchkalyanak' and 'Gajratha' celebrations have been celebrated in
the proximity of Acharya Shri till May, 2013.
48 Panchkalyanaka & Gajratha Mahotsava have been celebrated in the proximity of Acharya
Shri till May,2013
22. Which is that city where Gajrath (Chariot driven by elephants on the last day of five
auspicious events of consecrational ceremony of Lord Jina) moved six times and
where Acharya Shri along with the congreration remained present five times ?
At Sagar (M.P.) where Gajrath moved for six times between 1993 to 2012.
23. Where first 'Tri-Gajratha Mahotsava' was celebrated in the proximity of Acharya Shri ?
At Khajuraho (M.P.)
24. How many 'Samadhi' (Holy Death) have been effected in the proximity of Acharya
Shri till August, 2007 ?
29 Samadhi.
25. Where 'Varshayoga' (seasonal staying of Jain saints specially in rainy season) of
Acharya Shri accomplished in Uttar Pradesh ?
The Varshayoga of Acharya Shri took place at Feerozabad in Uttar Pradesh.
26. Where 'Varshayoga' of Acharya Shri accomplished in Gujrat ?
The Varshayoga of Acharya Shri in Gujrat took place at Mahuva Parswanath, District Surat.
27. Where 'Varshayoga' of Acharya Shri accomplished in Bihar ?
The Varshayoga of Acharya Shri took place in Bihar state at Isri (Present Jharkhand)
28. How many 'Varshayoga' of Acharya Shri have been accomplished in Maharashtra
till 2013 ?
Four Varshayoga of Acharya Shri took place in Maharastra at Ramteka.
29. How many total 'Varshayoga' of Acharya Shri took place in Rajasthan including
Muni and Acharya till 2012 ?
Total seven Varshayoga took place in Rajasthan including as Muni and Acharya both.
30. How many literary works (scriptures) Acharya Shri composed till now ?
Approximately 69 including translation in verse, translation in rhyming couplet, Hindi Shataka
(composing collection of 100 verses), Sanskrit Shatak, Doha Shatak, collection of
poems, etc.
31. When and where Acharya Shri started composing epic 'Mook Mati' and where and
when it was completed ?
He started composing it at Digamber Jain Atisaya Kshetra 'Pisanhari ki Madia', Jabalpur, (M.P.)
on the first day of the fourth 'Reading camp' of Shatkhandagam organised there and the day of
auspicious event of initiation (Deeksha Kalyanaka) of the 20th Teerthankara Munisuvrat Nath
on Wednesday, the 25th April 1984, 'Veer Nirvan Samvata' 2510, corresponding to 10th day of
dark half of the lunar month of Baisakh, 'Vikram Samvata' 2041 and completed it on the day of
auspicious event of omniscience on Wednesday, the 11th February 1987, 'Veer Nirvan Samvata'
2513, corresponding to the 13th day of the light half of the lunar month of 'Magha' Vikram
samvata 2043, at Siddhakshetra Nainagiri Chhatarpur (M.P.) during five days consecrational
celebration of the idol of Lord Jina and 'Tri-Gajrath Mahotsava' organized there.
32. In how many episodes the Epic 'Mook Mati' has been written, enumerate their
names (headings) ?
It has been written in four episodes 67
(1) 'Sankar Nahin, Varna Labh' - (No Hybrid: gain of pure form).
(2) 'Shabd so Bodh Nahin, Bodh so Shodh Nahin' - (Word are not cognition : cognition
is not purification).
(3) 'Punya Ka Palan; Papa-Prakshalan' - (Fostering virtue: washing off sin)
(4) 'Agni ki Pariksha, Chandi si Rakh' - (ordeal of fire: Silver like Ash)
33. Where educational institutions have been opend by the blessing of Acharya Shri ?
(1) Prashasnika Prashikshan Sansthan, Jabalpur (M.P.), (Institution of Administrative Training, Jabalpur (M.P.).
(2) Shri Digamber Jain Shraman Sanskriti Sansthan, Sanganer, Jaipur (Rajasthan).
(3) Shanti Vidya Chhatravas, Umarga (Maharastra)
(4) Shri Parshwanath Digamber Jain Gurukul, Hydrabad (Andhra Pradesh)
(5) Vidyasagar Institute of Management, Bhopal (M.P.)
(6) Pratibhasthali Jnodaya Vidyapith, Jabalpur (Madhya Pradesh).
(7) Vidyasagar B.Ed. College, Vidisha (M.P.)
1. Vidhyadhara was born at Sadlaga.
2. Acharya Shri Vidyasagar ji had observed continuous fasts of 9 days in Madhya Pradesh.
3. Acharya Shri Vidyasagar ji had renounced taking green vegetables in Madhya Pradesh.
4. Acharya Shri Vidyasagar ji had assumed the position of Upaddhayaya from Acharya
Parmesthi.
5. Two brothers of Acharya Shri Vidyasagar ji are one of the Parmeshthis.
6. First initiation of Aryika had taken place in one of the region under Sagar District.
7. Acharya Shri Vidyasagar ji has composed works measuring two digits.
Search elsewhere 1. How many 'Varshayoga' of Acharya Shri Vidyasagar ji have been completed as yet ?
2. On which region (Kshetra), Acharya Shri Vidyasagar ji has granted maximum number
of Muni initiations ?
3. In which district, Acharya Shri Vidyasagar ji has granted minimum number of Aryikainitiation ?
4. In which places the five censecrational celebration of the idol of Lord Jina related to five
auspicious events of Teerthankaras and Panch Kalyanak and Gajrath Mahotsav took
place in the proximity of Acharya Shri Vidyasagar ji ?
5. Where and when 'Mook Mati' epic was released and in whose proximity ?
6. In how many languages the 'Mook Mati' epic has been translated ?
7. Who is that Muni of the royal family (of Indian princely state of Katak) initiated by
Acharya Shri Vidyasagar ji ?
8. Who is the first Aryika initiated by Acharya Shri Vidyasagar ji ?
9. Which, where, when and whom Acharya Shri Vidyasagar ji granted initiation for the
first time ?
10. Whom, when and where Acharya Shri Vidyasagar ji had granted vow of celibacy for
the first time ?
0-0-0-0-0
68
Chapter - 13
PLACE OF PILGRIMAGE
1.
2.
3.
What is place of pilgrimage ?

Where Teerthankaras and other general / normal omniscients attained salvation, where
auspicious events (other than auspicious event of salvation) of Teerthankaras took place
and where some special - particular miracle happened, such places (Kshetras) are called
places of pilgrimage.
How many kinds, the places of pilgrimage have been divided ?
Places of pilgrimages have been divided into four kinds 1. Siddha Kshetra, 2. Kalyanaka Kshetra, 3. Atisaya Kshetra, 4. Kala Kshetra
1. Siddha Kshetra - The places from where Teerthankaras and normal omniscients attained salvation such supreme sacred places are called Siddha Kshetra, such as - Astapad
ji (Kailash mountain), Urjayanta mountain (Girnar ji), Shri Sammedshikhar ji, Champapur ji,
Nainagir ji, Bavangaza ji, Siddhavarkoot ji, Muktagiri ji, Siddhodaya ji (Nemavar), Kunthalgiri
ji, Mathura Chaurasi ji, Taranga ji, Shatrunjaya ji, Gunava ji, Kundalpur ji ,etc.
2. Kalyanaka Kshetra - The supreme holy places (Kshetra) where auspicious events of
conception, birth, penance and omniscience or any one,two,or three events took place, are
called Kalyanaka Kshetra, such as - Ayodhya ji, Shravasti ji, Kaushambi ji, Kashi ji,
Chandrapuri ji, Kakandipuri ji, Bhaddilapuri ji, Shimhpuri ji, Kapila ji, Ratanpuri ji, Hastinapur
ji, Mithilapur ji, Kushagrapur ji, Shauripur ji, Kundalpur ji, ,etc.
3. Atishaya Kshetra - Where due to rise of some special virtues of Shravakas (devouts)
the celestial beings perform some special miracles, such places are called Atishaya Kshetra,
such as - Shri Gomteshwar ji, Mahaveer ji, Tijara ji, Papora ji, Ahikshetra Parshwanath ji,
Mahuva Parashwanath ji, Ramtek ji, Bahoriband ji, panagar ji, Pishanhari ki Madia ji, Devgarh
ji, Chandkheri ji, Seeron ji, Moodbidri ji, Bina baraha ji, Thooven ji, Amarkantaka ji, Navagarh
ji, Nemgiri ji (Jintoor), Kachner ji, Bhatkuli ji, Jatvara ji, Dongargarh ji ,etc.
4. Kala Kshetra - The Atishaya Kshetras where artists have exhibited some special art,
such places are called Kala Kshetras, such as - Dharamsthal ji, Shankhbasadi ji (Karnataka),
Moodbidri ji, Khajuraho ji, Naugaama ji (Rajasthana) Elora ji ,etc.
What fruit is earned by committing sin in religious places ?
The sin committed in other places is destroyed in the religious place but the sin committed in
religious places sticks to the soul as strongly as adamantine-plaster, just as -
vU; {ksks d`ra ikia] /keZ {ksks fou';frA

/keZ {ksks d`ra ikia] otzysiks Hkfo";fr AA
Sin committed in other place,
Destroy in religious place.
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4.
Sin committed in religious place,

Like adamantine-plaster sticks to soul's image.
What is difference between region (Kshetra) and agriculture field ?
The farmer grows paddy labouring in the field through which he fills the stomach of the whole
world. This paddy (grain) in also helpful in religious meditation because no religion can be
observed in the absence of food and the religious devout meditates in the Kshetra (religious
place) by which one day this soul becomes Almighty God like.
[ksr v# {ksk esa bruk varj tku A

/kku yxr gS [ksr esa] yxr {ksk esa /;ku AA
So much difference exists between field & Kshetra,
The paddy grows in field, meditation in the Kshetra.
The description of main Kshetras is as under 1. The supreme place of pilgrimage Shri Sammedshikhar ji The great place of pilgrimage Sammedshikhar ji is the highest and eternal Siddha Kshetra
of all of Digamber Jain people. At present it is situated in Madhuvan of Jharkhand province
23 Km. far from Parasnath Railway station. The height of Teerthraj Sammedshikhar ji is
4,579 feet. Its area is spreaded in 25 sq. miles and one has to cover 27 Km. for the completion of paying homage (to the feet of salvated Teerthankaras) on the mountain. There is no
other place of pilgrimage, Atishaya Kshetra, Siddha Kshetra as pure, sacred and transcendental like this eternal place of salvation on the surface of this universe. The purity of infinite
pure souls pervades in each and every particle of this great place of pilgrimage. Hence, each
and every of its particles is adorable, It is also said - ,d ckj oUns tks dksbZ] rkdks ujd i'kqxfr
ugha gksbZ] i.e. whosoever pays homage here to this pure sacred Siddha Kshetra with faith
even once he can never fall victim of the hell and animal body-form/lifecourse. Twenty
Teerthankaras out of 24 Teerthankaras of the present era have attained salvation from
this great place of salvation, Sammedshikhar ji together with billions of Jain saints and by
paying reverence even once to this place of pilgrimage, the fruit of crores of fasts is attained.
Worldly sufferings (burning fever) destroy by merely touch of the land of this place of pilgrimage, thought activities become clean, knowledge bright, wisdom stable, brain calm &
quiet and the mind becomes pure. Previously bonded sins and inauspicious Karmas are
destroyed. Grief - sticken beings get self-peace. By paying homage to this place of salvation
the feeling of self-well-being is generated being inspired by the ideal of those great-personages.
2. Shri Pavapur ji (Bihar) Last Teerthankara Mahaveer Swami was salvated from here. There is a grand temple here
in the middle of the tank which is called Jal Mandir. The feet of Teerthankara Mahaveer,
Gautam Swami and of Sudharma Swami are installed in the Jal Mandir, i.e. temple built in
the tank of water. Here a very grand fair is held on the 15th day of the dark half of the lunar
month Kartika on the occasion of the salvation day of Teerthankara Mahaveer Swami.
3. Shri Ayodhya ji (Uttar Pradesh) Here auspicious events of cenception, birth, penance and Omniscience of Teerthankara
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Rishabhdev ji, Ajitnath ji, Abhinanandan nath ji, Sumatinath ji and Anantnath ji took place
(the auspicious event of omniscience of Rishabhdev ji had taken place at Prayag). The Ayodhya
was created by celestial beings. Here about 9 feet high idol in meditative relexation posture
of Rishabhdeva is very charming.
4. Shri Kundalpur ji (Madhya Pradesh) This is a well renounced place of salvation (Siddha Kshetra). There is a coil-shaped mountain in this Kshetra due to which it has been named as Kundalpur. Here exists a 12 feet high
idol in lotus posture on which there is no identification mark / emblem and which is known by
the name of Bare Baba by all Jains and non-jains. There are about 62 Jina-temples in all
including on the mountain and on the low-lying ground. Now that idol has been installed in a
very grand temple under construction with the blessing of well-known Digamber Jain
Acharya Guruvara Shri Vidyasagar ji on 17th January, 2006. The last omniscient Shridhar
Swami attained salvation from here. His feet are also installed here. Acharya Shri Vidyasagar
ji has already granted here 84 Aryika-initiation and Kshullaka initiation up to October 2012
and has also completed 5 Varshayoga.
5. Shri Siddhodaya ji (Nemavar) This Kshetra is situated in Dewas District of Madhya Pradesh on national highway no 86.
The son of Ravan - Adikumar had attained salvation from here together with 5 and half crore
Digamber Jain ascetics. Here grand temples of panchbalyati made of eight metals in standing posture and of Tirkal Choubisi (idols of 24 Teerthankara each of past, present and
future eras) are being sculptured by the blessing of well-known Digamber Jain Acharya
Shri Vidyasagar ji Maharaj. At present here is one temple where an idol of Mool Nayak
(chief idol of Jina Lord) of Parashwanath exists and also there is one temple in the city
(Nemavar) where a miraculous idol of Mool Nayak Lord Adinathji is ensconced. Acharya
Shri Vidyasagar ji Maharaj has already granted 33 Muni initiations, 43 Aryika initiations,
8 Ailaka and 7 Kshullaka initiations here up to October, 2012.
6. Shri Muktagiri ji This Siddha Kshetra is situated in District Betul of Madhya Pradesh. Three and half crore
Muni attained salvation from here. Here 52 Jina temples exist on the mountain. There is idol
of Mool Nayak Parshwanath in the temple no. 26 and two temples on the low-laying
ground. Miracles used to go on happening in this Kshetra. Shri Arun Jain of Delhi who used
to walk with the support of crutch from 1978 came Muktagiri in 1994 and completed his
paying homage on the mountain without the support of crutch, he came here again in 1995,
did not feel need of crutch right from the gate. In 1996, while returning Betul he did not feel
necessity of the crutch for walking up to Railway station and with effect from 1997 the
support of crutch was fully left over. Here he comes every year for visiting temples. Here
Acharya Guruvara Shri Vidyasagar Ji has already granted 9 Muni initiation, 9 Ailaka
initiation, 7 Kshullaka initiation and one Kshullika initiation.
7. Shri Girnar Ji (Gujrat) The auspicious events of initiation, omniscience and salvation of Teerthankara Shri Neminath
ji took place here and 72 crore 700 Muni attained salvation from this very Kshetra. Here
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there are 5 hills in total. The Rajul cave is in the first hill. Foot prints of Aniruddha Kumar are
on the second, the foot-prints of Shambhoo Kumar are on the third, Foot-prints of Pradumn
Kumar are on the fourth. The foot-prints of Teerthankara Neminath ji exist on the fifth hill.
On the back side of the foot-prints, there is a magnificient Digamber idol of Teerthankara
Shri Neminath ji. Guruvara Acharya Shri Vidyasagar ji had granted 5 Ailaka initiations
on this hill.
8. Shri Shravanbelgola (Karnataka) In Hasan District Shravanbelgola is a miraculous Kshetra (Atishaya Kshetra). Here there
are two hills. One is of the name of Vindhyagiri hill. A fifty seven feet high idol of Lord
Bahubali exists on Vindhyagiri hill in the open sky. This was got sculptured by Army chief
Chamundrai of Gang dynasty whose other name was Gommat. Hence, because of being the
master God of Gommat, the name of this Kshetra and of idol began to be called as
Gommteswar. The consecration ceremony of this idol took place in the year 1981. Since
then a great reverential anointment ceremony is celebrated in every 12 years. Infront of it
there is an another hill named Chandragiri. Here exist many temples. Chamundrai has installed an idol of Teerthankara Neminath ji made of Indraneel Mani measuring one hand
on the Chandragiri hill. Foot-prints of last Shrut Kevali Shri Bhadrabahu Muniraj have been
carved here in one of the caves where he assumed Sallekhna, i.e. valuntary physical emaciation for holy death.
1. Ayodhya is not a place of salvation (Siddha Kshetra).
2. Siddhodaya is a Siddha Kshetra.
3. Muktagiri comes in the Maharastra province.
4. Acharya Shri Vidya Sagar ji granted Muni initiation in Shravanbelgola.
5. Shridhar Swami salvated from Madhya Pradesh.
Search elsewhere 1. What miracle happened with Ganesh Prasad ji Varni in the supreme place of pilgrimage
Sammedshikhar ji ?
2. When Acharya Shri granted Muni initiation on Siddhodaya Siddha Kshetra for the first
time ?
3. By whose inspiration the idol at Shravanbelgola was sculptured ?
4. How many Siddha Kshetra are there in Madhya Pradesh ?
5. How many Siddha Kshetra are there in Uttar Pradesh ?
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Chapter - 14
FUNDAMENTAL CHARACTERISTICS OF JAINISM

1.
2.
3.
4.
5.
Who is called 'Jina' and 'Jain'?

'Jayti Iti Jina', i.e. who conquers his senses, passions and Karmas are called 'Jina' and
'Jinasya Upasakah Jainah', i.e. the devotee / worshipper of 'Jina', is called 'Jain'.
What is Jain religion ?
The religion told by 'Jina', is jain-religion.
What is religion ?
The religion is that following which a worldly soul becomes supreme soul (Almighty God),
i.e. the right faith, right knowledge and right conduct has been told religion because this soul
becomes supreme soul precisely through this gems-trio.
What are synonym words of Jain-religion ?
1. Nirgrantha Dharma - Unattached and possessionless saint is called Nirgrantha and
his religion is Nirgrantha Dharma.
2. Shraman Dharma - Observing / performing penance who equips the soul with effort and
labour, they are Shramans and the religion assumed by them, is Shraman religion.
3. Aarhat Dharma - The religion expounded by Omniscient Divinity (Arihant Parmeshthi),
is Aarhat Dharma.
4. Sanatan Dharma - The religion in vogue from beginningless time ,is called Sanatan
Dharma.
5. Jin Dharma - The religion narrated by Jinendra deva, is called Jin Dharma.
What are the fundamental characteristics / features of Jainism ?
1. Anekant - Anek+Ant = Anekant. 'Anek' means more than one and 'Ant' means attribute
or quality (Dharma). The presence of many mutual contradictory qualities or Dharmas in an
object / thing, is called 'Anekant'.
2. Syadvad - The method of language narrating 'Anekant Dharma', (i.e. manifold contradictory predications), is called 'Syadvad'. 'Syat' means relativity in some respect
(Kathanchita) and 'Vad' means to narrate, Just as Ramchandra ji is a son with respect to
King Dashratha and father with respect of Lava & Kusha.
3. Non violence - The non-violence is of prime importance in Jain religion. Not causing grief
to any body who-so-ever by mind, speech and body and not having feeling of attachmentaversion in inner self, is non-violence.
4. Aparigrahvad (Non-possessionism) - Renouncing all kinds of attachment / infatuation
and renouncing other matters (i.e. other than soul) which are motive of attachment, is nonpossessionism. Digamber Jain saints are lively example of non-possessionism. If the world
accepts the doctrine of non-possessionism the socialism shall prevail in the world on its own.
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5. Independence of living being - Every living being of the world is independent, Just as
each and every citizen can become Rashtrapati (president), Prime Minister, similarly each
and every soul can become Parmatma (Almighty God). But for becoming Parmatma one
has to destroy Karmas and without being a Muni the Karmas can not be destroyed.
6. The universe is eternal - This universe neither has been created by any one nor anybody can destroy it, nor any one maintains it. Each soul get fruits according to the deeds
committed and committing by him. There is no need of any judge to administer / pronounce
the verdict. Just as one is intoxicated by drinking the tea and by drinking the milk he gets
strength and there is no need of any other refree for deciding the fruit after drinking tea or
milk.
7. No theory of incarnation - The Parmatma (Almighty God) does not come back after
getting liberated from the world. Just as the milk having been taken the form of 'Ghee' can
not be changed again into milk, similarly the supreme soul (Parmatma/God) does not assume incarnation on the earth.
8. Rebirth - Jain religion accepts rebirth. Living being takes birth again after death and after
taking birth also can die again, In case there is no death then can attain emancipation but after
emancipation / salvation he does not take birth again.
9. The God is not Judge - The God only sees and knows he never make any one happy or
grieved.
10. Substance is eternal - The substance is never destroyed, only its mode is changed.
The soul is also a substance, it neither takes birth nor dies, it only change its mode.
1. Conquerors of others are called Jina.
2. Gems-trio has been said religion.
3. You can be uncle, maternal uncle, father sister, mother's sister.
4. Every Parmatma can become a soul.
5. You can become the Prime Minister.
6. Ghee can not be changed into milk.
Search elsewhere 1. What are the fundamental difference between the tenets of Jainism and Hinduism ?
2. What is the first stage of Jainism ?
3. What is the ultimate goal of Jainism ?
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KARNANUYOGA (Exposition dealing with structure of Loka and the state of living beings
of all the four body forms)
Chapter - 15
JAIN GEOGRAPHY
1.
2.
3.
4.
5.
What is Universe (Loka) ?

That beginningless and genuine/natural middle part of the infinite space in which six substances (living being/organism ,etc.) are found (exist), is called 'Loka' (universe).
What is the structure of the universe ?
(1) Take three glasses, put one upside down, i.e. back to front, put second glass straight on
it, again put the third glass on the second upside down, the shape thus made, is the structure
of the universe.
(2) The structure of this universe is some-what resembling a man standing with arms akimbo
and legs apart, the shape thus made, is the structure of the universe.
(3) The shape of the universe is some what similar to that 'Mahastoopa' built in the church of
Egypt. (J. S. Kosh 3/438).
What is the dimension of the universe ?
The dimension of the universe everywhere in south-north direction is 7 'Raju' thick, the
dimension in east-west is 7 'Raju' in lower side, decreasing gradually towards upperside up
to middle universe is one 'Raju', thereafter increasing gradually it becomes 5 'Raju' in
'Brhmaloka', again it decreases gradually till it becomes one 'Raju' in breadth at the end of
the universe. Thus total height of the universe is 14 'Raju'. The cubic capacity of the whole
universe is the cube of 7 'Raju', i.e. 7 x 7 x 7 = 343 cubic Raju.
What is 'Raju' ?
A round lump of 1000 kilogram heavy weight being fallen from the 'Indraloka' down towards earth and the distance it covers in six months that distance is equal to one 'Raju'. This
is the definition of scriptures. As regards general definition, one ''Raju' is equal to innumberable
'Yojana'.
In how many 'Raju' the lower universe (Adholoka) exists and who live there ?
'Adholoka' exists in 7 'Raju'. Seven earths (hells) exist in six 'Raju'. There is empty space
between one and the second earth and also in subsequent earths - measuring some less
innumerable Yojans. Above all there is Ratanprabha earth which is divided into three parts
- 'Khara Bhaga', 'Pank Bhaga' and 'Abbahula Bhaga'. The 'Khara Bhaga' is 16000
Yojana thick, residences of 'Bhavan Vasi' and 'Vyantaras' exist in it. Nine types of 'Bhavan
Vasi' save 'Asurkumar' and seven kinds of 'Vyantara' save 'Rakshasa' reside here. The
'Panka Bhaga' is 84,000 Yojana thick, 'Asurkumar' deities of 'Bhavan Vasi Devas' and
'Rakshasa' deities of 'Vyantaras' reside here. 'Abbahula Bhaga' is 80,000 Yojana thick.
Infernal beings live here. Thus the thickness of the first earth is 1,80,000 Yojana. The thickness of the second Sarkara earth is 32,000 Yojana, of the third Baluka prabha 28,000
Yojana, of the fourth Pank prabha 24,000 Yojana, of the fifth Dhoom prabha 20,000
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6.
7.
8.
Yojana, of the sixth Tamah prabha 16,000 Yojana and that of the seventh Mahatamah
prabha earth is 8,000 Yojana. And in the last one Raju which is called Kalkala earth, there
live Nigod, etc. five Sthavaras (lowest form of life). (T.s., 146-149)
What is the base of the universe ?
'Ghanodadhivalaya' (circle of humid atmospheric air layers), 'Ghanvatavalaya' (circle of
dense atmospheric air layers), 'Tanuvatvalaya' (circle of thin atmospheric air layers) are the
base of the universe. Just as the skin surrounds the body from all the four sides and the bark
surrounds the tree from all sides, similarly these three 'Vatvalaya' (atmospheric air-layers)
surround the universe from all sides. Each of these three 'Vatvalayas' are 20,000 'Yojana'
thick up to one 'Raju' height measuring from below the universe and in both sides of flanks,
i.e. up to where five 'Sthavaras' live and below all the seven earth (hells) and also below
sthe eighth earth named as 'Ishatpragbhara' earth.
Above one 'Raju' in both sides of flanks, near the seventh earth (hell), each of these
'Vatvalayas' are respectively 7, 5 & 4 Yojana, thick in all the eight directions, thereafter
decreasing gradually these remain respectively 5, 4 & 3 Yojana thick in all the eight directions of the middle universe. Again increasing gradually in all the eight directions of
'Brahamahaloka' they become respectively 7, 5 & 4 Yojana thick, thereafter decreasing
gradually above they become respectively 5, 4 and 3 Yojana thick in the flanks of 'Lokagra'
(i.e. upper part of the universe)
These three 'Vatvalayas' become 2 Kosa (4000 'Dhanusha') one Kosa (2000
'Dhanusha') and 1575 ('Dhanusha') thick respectively at the peak of the Loka (Loka
Shikhara). (Tiloya Pannati, 1/273-276)
What is the colour of 'Vatvalaya' ?
'Ghanodadhivatvalaya' is of cow-urine colour, 'Ghanvatvalaya' is like black-coloured
'Moong' and 'Tanuvatvalaya' is of multi-colours. (Tiloya Pannati, 1/271-272)
What is the dimension of 'Madhya Loka' (middle universe) ?
The 'Madhya Loka' is expanded in one 'Raju' slanting from all sides and is 1,00,040
Yojana high, i.e. equal to the 'Sumeru Mountain'. The root of the Sumeru Mountain is
1000 Yojana as the foundation inside the 'Chitra Prathvi'. Thus it is 99,000 Yojana high
and its peak is 40 Yojana high. There are innumerable continents and innumerable oceans in
the 'Madhya Loka' which are surrounded with each other. Svayambhuramana ocean is
spreaded in half (1/2) 'Raju' and the remaining half 'Raju' consists of innumerable continents and oceans.
There is 'Jambudvipa' in the very middle of 'Madhya Loka'. It is of the shape of a flat
metal plate (dish) and is spreaded in 1 lakh Yojana. 'Jambudvipa' is surrounded by the
'Lavana Samudra' which is of bangle's shape. It is spreaded in 2 lakh Yojana. 'Lavan
Samudra' is surrounded by 'Dhatkikhanda Dvipa'. It is spreaded in four lakh Yojana.
'Dhatkikhand Dvipa' is enclosed (surrounded) by 'Kalodadhi' ocean. It is spreaded in 8
lakh Yojana. 'Pushkar Dvipa' is surrounded by 'Pushkar ocean'. It is spreaded in 16 lakh
Yojana but due to existence of 'Manushottar' mountain in between it, its dimension remains
8 Lakhs Yojana. Dimension after 'Jambudvipa' is to be taken both sides, therefore, the
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9.
'Adhaidvipa' ('Jambudvipa', 'Dhatkikhand' and 'Ardha Pushkar') is 1+2+4+8+8+2

+4+8+8= 45 Lakh Yojana. Human beings reside in this 'Adhaidvipa'. Human beings can
not go beyond it, so, the name of this mountain - 'Manushottar Parvata' ,is meaningful.
Why this 'Dvipa' is called by the name of 'Jambudvipa'?
One 'Anadhinidhana' (which has neither beginning nor end) tree of rose-apple exists in
the north 'kuru' of 'Jambudvipa', that is why this 'Dvipa' is called by the name of
'Jambudvipa' similarly, because of the existence of 'Dhatki' tree in the north 'kuru' of
'Dhatkikhand', that 'Dvipa', is called by the name of 'Dhatkikhand. Similarly, because
of the existence of 'Pushkar tree' in the north 'kuru' of 'Pushkar Dvipa' that 'Dvipa', is
called by the name of 'Pushkara Dvipa'. (Sarvartha Siddhi. 3/9/383)
Adhai Dvipa
10. What are the names of mountains which divide the Jambudvipa, their colour, the
ponds exist on them, the names of female deities reside on the lotus in the pond and
the names of the rivers rise from them ?
Sr.
No.
Mountain
Colour
Pond
Female
Deities
Rivers
Himvan
Like Gold
Padam
Shri
2
3
4
5
6
Maha Himvan
Nishadh
Neel
Rukmi
Shikhri
Like Silver
Like Heated Gold
Like Vaidurya Mani
Like Silver
Like Gold
Mahapadam
Tiginch
Kesri
Maha Pundreeka
Pundrika
Hiri
Dhirti
Keerti
Buddhi
Laxmi
Ganga, Sindhu &

Rohitasya
Rohit, Haritkanta
Harit, Seetoda
Seeta, Narkanta
Nari , Rupyakoola
Suwarnkoola, Rakta
& Raktoda
11. Which are seven region divided by six mountains ?

Bharatvarsha, Hamvatvarsha, Harivarsha, Videhavarsha, Ramyakvarsha, Hairanyavatvarsha,
and Aairavaratavarse these are seven regions.
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12. Which river falls on which ocean ?

Ganga, Rohit, Harit, Seeta, Nari, Suwarnkoola and Rakta these seven rivers fall in the east
Lavan Samudra. Sindhu, Rohitasya, Harikanta, Seetoda, Narkanta, Rupyakoola and Raktoda,
these seven rivers fall in the west Lavan Samudra. (Tattvarthasutra, 3/21)
13. How many tributaries are there of these rivers ?
of Ganga - Sinndhu - 14000
of Rohit-Rohitasya
- 28000
of Harit-Haritkanta - 56000
of Seeta-Seetoda
- 112000
of Nari-Narkanta
- 56000
of Suwarnakoola-Rupyakoola - 28000
of Rakta-Raktoda - 14000
Special mention : There are same numbers of tributaries of each of the river in pairs, i.e.
there are 14000 tributories of the river Ganga, there are also 14000 tributaries of the Sindhu
and so on. (Sarvarthasiddhi, 3/23/410)
14. What is the space-expansion of the Bharatkshetra ?
The space-expansion of the the Bharatkshetra is 526 6/19 Yojana. (Tattvarthasutra, 3/24)
15. How many Arayakhandas and Mlechhakhandas are there in two & half continent?
There are 170 Arayakhandas & 850 Mlechhakhandas in two & half continent.
16. How many pleasure lands & lands of action are there in Adhaidvipa ?
There are 30 pleasure lands & 15 lands of action in Adhaidvipa.
17. Whether the action & pleasure lands are only in such number or still more?
After Adhaidvipa there are inferior pleasure lands in all Dvipas up to Nagendra mountain situated in the last Swambhooraman Dvipa. But only animal live there. There are lands of action in
the rest of the part of the outer Swambhooraman Dvipa of the Nagendra mountain and in the
Swambhooraman ocean. (B. D. S. Teeka 35). Only animals also live there (Tirloksar, 323-324).
18. What is the shape of 'Dvipa' and oceans ?
'Jambudvipa' is of the shape of a flat metal plate and all 'Dvipa' and oceans after it are of
bangle-shapped..
19. Why the 'Madhya Loka is called as 'Tiryaka Loka' ?
Innumerable Dvipas and oceans up to 'Svambhuramana' are situated in oblique shape on
slanting-even earth, therefore it is called as 'Tiryaka Loka'. (Preamble of Raj Vartika, 3/7)
20. Who are called 'Jyotishi Deva' ?
The Sun, Moon, Planet, Lunar asterism and stars these five deities are brilliant/starry. Because of illuminating nature of these deities their 'Jyotishi Deva' name is meaningful. (Sarvartha
Siddhi. 4/12/465)
21. What are Surya Chandrma ?

Surya and Chandrma are space-vehicles of 'Jyotishi Devas'. There is rise of Atap
Namkarma (Emitting warm light) in the sun-disc. Originally the sun-disc is cold and its rays
are hot and there is rise of cold luster in the moon disc (Uddyot Namkaram) which is
originally cold and its rays are also cold. Space vehicles of astral deities are earth-bodied.
(Karam Kand, 33)
22. Where are the residences of 'Jyotishi' deities ?

These deities live from 790 yojana height to 900 Yojana height from the 'Chitra' earth (the
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23.
24.
25.
26.
27.
first earth of hells), i.e. in 110 yojana and are spreaded in one Raju 'Triyaka' up to
'Ghanodadhi Vat Valaya'.
above 790 Yojana .......................... Stars.
From it above 10 Yojana (till 800 Yojana) ..... Sun (above 32 lakhs miles)
From it above 80 Yojana (till 880 Yojana) ..... Moon.
From it above 4 Yojana (till 884 Yojana) ..... Planet.
From it above 4 Yojana (till 888 Yojana) ..... Budha (Mercury).
From it above 3 Yojana (till 891 Yojana) ..... Shukra (Venus).
From it above 3 Yojana (till 894 Yojana) ..... Guru (Jupiter).
From it above 3 Yojana (till 897 Yojana) ..... Mangal (Mars) (Angaraka).
From it above 3 Yojana (till 900 Yojana) ..... 'Shani', i.e. Saturn (Slow motion).
Total above 110 Yojana.
In between the gap of Mercury and Saturn 'Nitya Nagriyan' (Permanent residences) of
remaining 83 planets are situated. (Triloksara, 332-333)
Note - (1) According to Jain philosophy the Sun is at a distance of 32 lakhs mile from here
and according to science it is 9 crore 30 lakhs miles away.
(2) According to Jain philosophy the Moon is at a distance of 45 lakhs 20 thousands miles
away from here and the science regards it only 2 lakh 40 thousands miles away.
What is the mutual intervening space between astral celestial planets ?
The minimum intervening space between stars is 1/7th of 1 Kosa, the medium space is 50
Kosa and maximum space is 1000 yojan. The minimum intervening space between the Sun
to Sun & Moon to moon is 99,640 yojan and the maximum space is 1 Lakh 660 yojan. (Raj
vartika ch. 4/13/6).
How many rays are there of the Moon and the Sun etc. ?
The rays of the Moon are 12000, they are cold. There are also 12000 rays of the Sun but
they are warm. The Venus has 2500 rays, they are sharp, i.e. they are bright with the light.
The rays of the remaining astral deities are of faint light. (Triloksar, 341).
What is the shape of the celestial planes of astral deities ?
Bifurcating an orange in two pieces if placed them facing upper side then the breadth portion
remains upperside and a very little portion of the rounded part remains in lower side. Just of
the same shape the celestial planes of the astral deities remain and, only their lower portion is
visible to us. (Triloksar, 336)
What is eclipse ?
The celestial plane of the Rahu move below the celestial plane of the Moon and the celestial
plane of the Ketu moves below the celestial plane of the Sun and after each 6 months at the
end of fifteenth day of lunar fortnights (Purnima and Amavashya) the Rahu covers the
Moon and the Ketu covers the Sun. This is eclipse. (Triloksar, 339)
How one month increases in the two & half year ?
There are 184 narrow lanes of the movement of the Sun and one lane is at a distance of 2
yojan from the next lane which takes one Muhurta time in crossing the lane hence, 30
Muhurtas (1 day) increases in 30 days, In this way 12 days in a year and one month
increases in two & a half years. (Triloksar)
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28. What is the shape of transporting deities of space planes of the Moon, etc. and in
which directions they move ?
Lion-shaped, etc. deities carry their respective space-vehicles in east, etc. directions, i.e.
lions in the east direction, elephants in south direction, oxes in west direction, horses in north
direction. Carrier deities of Moon & Sun are 4000 in one direction, and 16000 carrier deties
in all the four directions. Carrier deities of remaining other space planes are 2000 each in one
direction, totalling 8000 deities in all the four directions. But in constellations there are one
thousand carrier deities in each direction total 4000 deities in all the four directions and in
stars 500 in one direction and total 2000 in all the four directions. Space planes are carried
by 'Abhiyogya' grade deities who are like servants in heaven, therefore, they make themselves as elephant etc.
29. How many Sun & Moon, etc. are there in Human universe ?
Dvipa Samudra
Jambudvipa
Lavan Samudra
Dhatkikhand
Kalodadhi
Pushkarardha
Total =
30.
31.
32.
33.
34.
Sun
Moon
Planet
Constellations
(Surya)
(Chandrma)
(Graha)
(Nakshatra)
2
4
12
42
72
2
4
12
42
72
176
352
1056
3696
6336
56
112
336
1176
2016
132
132
11616
3696
The number of 'Jyotishi' deities in 'Adhaidvipa' is finite but in the whole 'Tiryaka Loka'
the number of 'Jyotishi' deities is innumerable.
How much is the family of one Moon ?
The family of one Moon consists of one Sun, 28 Nakshatra, 88 Graha and 66,975 Korakori (crore x crore) Stars. (Siddhantsar Deepaka, 14/54)
In how many days one Sun completes the circumambulation of Jambudvipa ?
In two days (day & night).
In how many days one Moon completes the circumambulation of Jambudvipa ?
In takes some more time than 2 days (day-night). Due to this very reason there is decreaseincrease in Moon-rising.
What is Amavashya and Purnima ?
The Rahu covering one phase each day in each lane out of the 16 phases of the moon-disc
sequentially covers up to 15 phases. In this way in which lane only one phase is seen in the
last, that is Amavashya. From the 1st day of the light half of the lunar fortnight that Rahu
goes on leaving one phase each in each lane through his particular movement due to which
one day the full moon-disc is seen, that is Purnima. Or the moon-disc precisely by its very
nature transforms itself as dark-lustre for 15 days and as light-lustre for the similar number of
days. (Triloksar, 342 Distinctive meaning)
What is Uttarayana & Dakshinayana ?
When the Sun remains in the first lane then the Dakshinayana (i.e. the Sun's movement
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35.
36.
37.
38.
39.
40.
41.
42.
43.
towards south of the equator) starts from the first day of the dark half of lunar month Shravana
and when it reaches in the last lane then the uttrayana ,(i.e. the Sun's northward progress)
starts. The Sun remains Dakshinayana from lunar month Shravana to lunar month Pausha
(183 days) and from the lunar month Magha till lunar month Asar (183 days) the Sun
remains Uttarayana. (T. S., 412)
How many lanes are there of the Sun & Moon ?
There are 184 lanes of the Sun and in these very lanes there are 15 lanes of the Moon. Both
of these move in them.
What happens when the Sun reaches in the first lane ?
When the Sun reaches in the first lane then the Chakravarti visits Jina idol enshrined in the
Sun's celestial plane from the upper portion of his palace in the city of Ayodhya. The object
of ocular-sense of the Chakravarti measures 47263 7/20 yojana ,i.e. 18,90,53,400 miles.
(Triloksar, 391)
How many distance the Sun & the Moon each cover in one minute ?
The Sun moves 4,37,623 11/18 miles in a minute in the first lane and in the first lane the Moon
moves 4,22,797 31/1647 miles in a minute. (Triloksar, 388, Distinctive meaning)
Whether the earth moves ?
No. The Sun and the Moon circamambulate the Sumeru mountain. The Sumeru mountain,
i.e. the Earth is static and the Sun and the Moon circamambulate.
Whether all stellar discs move ?
All the five types of stellar deities of the Adhaidvipa, i.e. of the human universe constantly go
on moving and all stellar deities other than of the human universe remain static. (Tattvartha
sutra 4/13/15)
How the days become greater and small ?
When the Sun moves in the interior lane (first lane) then the day becomes of 18 Muhurta
(14 hours 24 minutes) and the night of 12 Muhurta (9 hours 36 minutes) and when moves
in the outer lane (last lane) then night becomes of 18 Muhurta and the day of 12 Muhurta.
The Sun moves in the interior lane in the lunar month of Shravan and in the lunar month of
Magha the Sun moves in the outermost lane. (Triloksar, 379)
Whether the speed / gait of the Sun and the Moon decrease-increase ?
Yes. The gait of Sun & the Moon in the first lane is like that of elephant, (i.e. extreme slow)
in the middle lane like the gait of the horse (medium gait) and in that of the outer lane like the
gait of the lion (fastest gait). (Triloksar, 388)
Whether the gait of all the stellar deities is identical ?
No. The Moon is of the slowest gait of all. The Sun is faster than it, Planets are faster then the
Sun, the constellations are more faster than the Planets and still more faster gait is that of the
stars. (Triloksar, 403)
Up to where the warmth/heat of the Sun spreads ?
The warmth of the Sun spreads from the middle portion of the Sudarshan Meru up to the
sixth part of the Lavan ocean and the Chitra earth is 800 yojana below the Sun's disc and
the root of the Chitra earth is 1000 yojana. The heat / warmth of the Sun spreads 1800
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44.
45.
46.
47.
48.
yojana ,i.e. 72,00000 miles in lower side. The stellar universe exists up to 100 yojana above
the Sun's disc. Hence the warmth of the Sun spreads up to 100 yojanas (4,00000 miles) in
the upper side. (Triloksar, 397)
How much is the movement region of the Sun & the Moon ?
The movement area of the Sun and the Moon is called Char Kshetras. There is one Char
Kshetra each of two Moon and two Sun ,i.e. one char Kshetra of two Sun and one of two
Moon. There is one Char Kshetra of two Sun of the Jambudvipa; 2 char Kshetras of four
Sun of Lavan Samudra, 6 Char Kshetra of 12 Sun's of Dhatkikhand dvipa, 21 Char
Kshetra of 42 Sun of Kalodadhi Samudra and 36 Char Kshetra are of the 72 Sun of
Pushkardha dvipa. The Sun and Moon related to the Jamboodvipa move precisely in area
measuring 180 Yojan of Jambudvipa and also move in Lavan ocean measuring 33048/61
yojan ,i.e. two Moon and two Sun move in the area measuring 180+33048/61= 51048/61
yojana. The remaining Moon & Sun up to Pushkardha move in their own respective areas /
regions. (Triloksar, 374-375)
How day and night happen ?
When the Sun remains in east-west of Sumeru mountain then there is day in east 'Videha'
and west 'Videha' regions and night in Bharat-Airavata regions and when the Sun remains
in south - north of Sumeru mountain then there is day in Bharat-Airavata kshetra and
night in Videha kshetra.
In how many Raju the 'Urdhaloka' exists and what is there ?
Residence places of celestial beings (Heaven) start right after one hair's thickness from the
peak of 'Sumeru' mountain of 'Madhyaloka'. 'Saudharma-Aisana' heavens are in 1.5
Raju from 'Chitra' earth and are situated facing each other (face to face), 'Sanat KumaraMahendra' heavens are in 1.5 Raju, 'Brahama-Brahmottara' heavens are in 1/2 Raju,
'Lantava-Kapistha' heavens in 1/2 Raju, 'Shukra-Mahashukra' heavens are in 1/2 Raju,
'Satara-Sahasrara' heavens are in 1/2 Raju, 'Anata-Pranata' heavens are 1/2 Raju,
'Arana-Achuta' heavens are in 1/2 Raju. All these are situated facing each other. Thus 16
heavens are situated in 6 Raju. And above these 16 heavens there are, Navagriveyaka,
NavAnudisha, Panch Anuttara Viman and also 'Sidha Shila' in one Raju. Thus the
Urdhaloka (upper world) is situated in 7 Raju and 'Adholoka' (lower world) in 7 Raju.
Thus the total height of 'Loka' is 14 Raju.
Note - The height of Sumeru mountain is included in 'Urdhaloka'. (Triloksar, 458)
What is the base of space planes (Vimana) of heavens ?
The Vimana of the pair of 'Saudharma' is situated on a kind of compact mass of water
(solid) and of the pair of 'Sanatkumara' on the air, that of 'Brahama', etc. Four 'Kalpas'
(heavens) are situated on both, the water and air and Vimana of remaining 'Anata-Pranata'
etc. are situated on the pure sky. (T. P., 8/206-207)
Where is 'Siddhyalaya' ?
'Siddha-Shila' exists, above 12 Yojana from the flag-staff of 'Sarvartha Siddhi Vimana'
in the very middle of Ishatpragbhar earth which is 45 lakh yojan round and eight yojan
thick in the middle like a mass of silver and gold and full of many kinds of jewels which
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decreasing gradually becomes one 'Angula' in the end. It is like an inverted white parasol
(an open white umbrella kept its breadth portion facing upside). The Breadth of Ishatpragbhar
named eight earth is one Raju in east-west, Length (north south) 7 Raju and thickness
(height) measures eight yojans. (T. P. 8/675-681) There are three 'Vatvalaya' (air layers)
above this earth, which are respectively 2 'Kosa' (4,000 Dhanusha), one 'Kosa' (2,000
Dhanusha) and 1,575 'Dhanusha' thick. 'Siddha Parmesthi' of the maximal height
(Avgahna) of 525 'Dhanusha' up to minimal height of 3.5 hand are ensconced on the
upper portion of the last Vatvalaya.
49. What is the extents (measurement) of Siddha Kshetra ?
45,00,000 Yojana ,i.e. equal to human-region-measurement.
50. What is the length, breadth and height of Trasanali (A channel or tunnel of mobile
beings) ?
There is a 'Trusnali' in the middle of the universe which is one 'Raju' in length, one 'Raju'
in breadth and some less of 13 'Raju' height and the 'Lokanari' is of 14 'Raju' out of which
there is Kalkala named an immobile world in one Raju where mobile being do not live and
in the middle portion of the seventh hell the hellish beings live. There are no mobile beings
below 3999 1/3 yojana, i.e. in 3,19,94,666 2/3 Dhanusha. Similarly the intervening space
from the Sarvarthsiddhi celestial plane up to Isatpragbhar ,is 12 yojana ,i.e. 96000
Dhanusha and the thickness of the Ishatpragbhar, is 8 yojana, i.e. 64000 Dhanusha
and all the three atmospheric Air-layers (Vatvalayas) of the peak are 2 Kosa (4000
Dhanusha), 1 Kosa (2000 Dhanusha) are 1575 Dhanusha thick, no mobile beings live
in this region (except Samudghat ,i.e. emanation of soul-points from the body without
leaving the body by the Teerthankara and Uppada1 (Instantaneous birth of infernal &
celestial being).
3,19,94,666 2/3 Dhanusha + 96000 Dhanusha + 64000 Dhanusha + 7575 Dhanusha=
3,21,62,241 2/3 Dhanusha less 13 Raju high, is the Tras Nali. (T. P. , 2/6-7)
51. Describe the distinguishing features of Sumeru mountain & Nandishwardvipa ?
Sumeru Moutain It is the first of all mountain of the middle universe. Situated in the large middle portion of
Videh region, it is of golden colour and is of peak-shaped. There are total five Sumeru
mountains - one in Jambudvipa, 2 in Dhatkikhanda and 2 in Pushkardhadvipa. There are
16 Jina temples in each of the Sumeru, thus total 80 Jina temples in all and total 8640 Jina
idol are enshrined in them. This mountain is regarded as the seat of birth-anointment of
Teerthankaras.
The height of the Sumeru mountain is 1 Lakh 40 yojana. The root of the Sumeru mountain is
1000 yojana. There are Bhadrashal forest, Nandan forest, Saumnasa forest and Panduka
forest over it, from the middle of the Panduka forest the peak of the Sumeru mountain starts
which is 40 yojan high. There is Pandukshila in the east-north of that peak, the Panduk
Kambla in south-east direction, the Rakta in the south-west direction and Rakta Kambla in
the north-west direction which are of crescent shaped on which celestial beings perform
1. Living beigs taking birth in Trash Paryaya i.e. mode of mobile being
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auspicious bathing (anonintment) respectively of all Teerthankaras of Bharat, west Videh,

Airavat and east Videh.
Similarly, there are Vijaya and Achal named two Merus in the east and west direction respectively in the Dhatkikhanda dvipa and there are Mandar and Vidyunmali named two
Meru in the east and west direction respectively in the Pushkardvipa. The structure of natural
Jina temples on these is just like Sumeru (Sudarshan Meru). The speciality is that the height
of each of these is 84000 yojan and the root of 1000 yojan is separate. Hence, the total
height of all of these four mountains is 85000 yojan. (T.P., 4/2617)
Nandiswar dvipa There are innumerable continents and oceans in this middle universe among which after the 7
continent and 7 ocean there is the eighth continent Nandiswar dvipa. In the east direction of
this continent there is one Anjangiri named mountain of black colour, leaving apart 1 lakh
yojan around it there are four oblong-ponds. There are Ashoka, Saptparan, Champaka
and Amra named forests in all four directions of each of the oblong-pond. There are 16
forests in one direction of this Dvipa and total 64 forests in all the four directions. In the
centre of each of the oblong-ponds there is one each Dadhimukh mountain of white colour
and there are four Ratikar mountains of red colour in all the four corners of each of the
oblong-pond Celestial deities make merriment amusement on the interior Ratikaras and
Jina temples are there on outer Ratikaras. Thus in one direction there are one Anjangiri, 4
Dadhimukha and 8 Ratikar mountains, over these mountains there are 13 natural Jina
temples, In the same way there are 13 natural Jina temples each in all the three remaining
directions. Hence there are 52 natural Jina temples belonging to Nandishwaadvipa. Each
Jina temple is enshrined with 108 Jina idols of gems. The stature of these Jina idols is 500
Dhanusha which are ensconced in lotus-posture and attract the minds of the celestial beings and celestial female beings. Their nails, red face, black and white eyes, black eyebrows
and the black hair of the head add to the grace & splendour, the countenance seems as if the
resonant preaching of the Teerthankara in the form of Omkar sound, which is destroyer of
sins, is revealed, the gleam of crores of Suns & Moons becomes faded before the light of
those jewels-made idols. Only those may have sight of those idols who owe intense feelings
of attachmentlessness and renunciation. Those idols do not speak but right faith rises merely
seeing them. We pay our obeisance to those pleasure-bestowing Jina idols. The Saudharma
Indra, etc. celestial beings come here along with their family to perform anointment and
worship.
Kalpavasi celestial beings perform worship in the east direction, the Bhavanvasi in the
south direction, the Vyantra deities in the west and the Astral deities in the north, with great
devotion, Human beings can not go there, They perform worship in this very place by establishing Jina temples of Nandishwar Dvipa.
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1. One glass upside down, the second straight on it and the third on the second upside
down, the shape of the universe is made.
2. Only lowest kind of beings (Nigodia Jeeva) live in the Kalkala earth.
3. The first earth is not 1,80,000 yojana thick.
4. The height from the fifth earth to fifth paradise is 7.5 Raju.
5. Liberated souls (Siddhas) live outside the universe.
6. The Sarvarthsiddhi celestial plane is not based on pure sky.
7. The celestial Moon-plane is above 880 yojan from here.
8. There are not 1176 constellation in Kalodadhi.
9. The Sun is also included in the family of the Moon.
10. Among the transporting deities of the plane of the Moon, there is elephant in the east
direction.
Search elsewhere 1. Where are the residences of different living beings in the universe and what is the meaning
of 'Panch Paitaley' ?
2. In which condition the mobile beings are found outside the 'Trasnali' ?
3. How the space-expansion of Bharat Kshetra is 190th part of the Jambudvipa with
regard to second kind of calculation ?
4. Why the 'Kalkala' has been regarded as the eighth earth ?
5. How the area of the universe is calculated as 343 cubic Raju ?
0-0-0-0-0
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Chapter - 16
THE BODY-FORM OF HELL

1.
2.
3.
4.
5.
In how many body-forms, the worldly beings have been divided ?

Worldly being have been divided in four life-courses - body-form of hell, body-form of
animal and plant, body-form of human beings & the celestial body-form.
What is called 'Gati'
Due to fruition of which Karma the living being gets hellhood, animal or planthood, human
and celestial body-form, is called 'Gati'.
What is called hellish body-form ?
(1) Because of which 'Name Karma', the soul gets hellish disposition / temperament, is
called hellish body-form.
(2) Because of sinful Karmas, a being suffers / endures many terrible unbearable sufferings,
is called a hellish being and his body-form is called hellish-body-form.
(3) That which causes human beings to fall down and grinds them, is called hell.
(Shri Dhavla, Book 1/24/202)
(4) Those who are not on mutually affectionate terms are called 'Narat', i.e. not an affectionate person, their body-form, is hellish body-form. (
G .Jeeva Kand, 147)
(Hellish beings cause sufferings and pains to one another)
Why description of hellish body-form first ?
Having knowledge of the nature of hellish beings fear is created in 'Bhavya Jeeva', (one
who is eligible to get salvation) so his wisdom is fixed unwaveringly in 'Dasa Dharma' (Ten
right virtues of Jain religion-forgiveness, etc.), i.e. in "Muni Dharma' (The religion observed
by Jain Muni) with this understanding the hellish body-form has been described first. (Shri
Dhavla, Book 3/15/122)
What are the distinguishing features/peculiarities of hellish-beings ?
(1) The body of hellish beings remains inauspicious 'Vaikriyika' (bad transformable body),
extreme bad smelling and fearsome.
(2) Their structure of body remains unsymmetrical (Hundak Sansthan, i.e. disproportionate body).
(3) They are black complexioned similar to smoke.
(4) Their body contains blood, pus, meat, excrement, etc.
(5) Hellish beings do only 'Aprathak Vikriya' (not different from the body), i.e. they make
their own body transformed into arms and weapons.
(6) There is no untimely (premature death) death of hellish beings even if their body is cut to
pieces, their body is united again.
(7) No 'Nigodia Jeeva' (lowest form of life - one sensed beings) remain in their body.
(8) They are of neuter gender (Hermaphrodite libido) and do not have beards and moustaches.
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6.
How many abodes ('Bill' or dwelling place of hellish-beings) are there in seven earths
(hells) ?
84 lakh cells. 30 lakh in 'Ratanprabha', 25 lakh in 'Sharkaraprabha', 15 lakh in
'Balukaprabha', 10 lakh in 'Pankprabha', 3 lakh in 'Dhoomprabha', 5 less in one lakh,
i.e. 99995 in 'Tamahprabha' and 5 in 'Mahatamahprabha'. Dwelling place of hellishbeings are called 'Bill'. (Tattvartha Sutra 3/2)
7. What are other names of seven earths (Hells) ?
Dhamma, Vansha, Megha, Anjana, Arishta, Maghavi & Maaghavi.
(Tiloya Pannati 1/153)
8. How many 'Patala' (layers) are there in each of seven earths?
13 in the first earth and thereafter 11, 9, 7, 5, 3 and 1 in sequence.
9. Which kind of soil is there in hells ? And what will happen if the smell of that place is
brought here ?
The soil of hells is infinite-times more worse smelling than the smell of rotten dead bodies of
pig, dog, she-goat, elephant, buffalo, etc. Living beings within one 'Kosa' (approximately
two miles) can die of the bad smell of the soil of first land of the hell. Ahead of it the killing
power of the second, third, etc. land's soil is increased by half 'Kosa' (one kilometer) each in
sequence. (Tiloya Pannati 2/347-349)
10. What is the duration of life of the dwellers of these 7 earth ?
The maximum duration of life of the dwellers of these earths is 1, 3, 7, 10, 17, 22 and 33
Sagara respectively and the minimum duration is 10,000 years 1, 3, 7, 10, 17, 22 Sagara
respectively in sequence.
11. What is the maximum and minimum measurement (height) of infernal beings ?
Max. Measurment
Mini. Measurment
Ist earth
7 Dhanusha, 3 hands, 6 angul
3 hands
IInd earth
15 Dhanusha, 2 hands, 12 angul
8 Dhanusha 2 hands 2 2/11 angul
IIIrd earth
31 Dhanusha, 1 hand
IVth earth
62 Dhanusha, 2 hands
Vth earth
125 Dhanusha
75 Dhanusha
VIth earth
250 Dhanusha
166 Dhanusha 2 hands 16 angul
VIIth earth
500 Dhanusha
500 Dhanusha
(T. P., 2/217-69)

12. How many kinds of sufferings and pains are there in hells ?
There are many kinds of sufferings in hells, out of which some are main Sufferings related to region, mental suffering, bodily pains, sufferings created by
'Asurkumardeva', sufferings caused mutually by each other, sufferings of diseases and sufferings of hunger and thirst.
(1) Sufferings related to the region
Dense darkness remains in bills (abodes of hellish beings) the soil remains bad smelling.
87
want shade (i.e. shelter) (Vasu Shravakachar 156) then there are silk-cotton tree (semar
trees) which do not give shade but cause to fall leaves which are as sharp as the dagger and
thorn, sting, etc. From first earth to 3/4th of the fifth earth there is extreme heat and in the
remaining one-forth part of the fifth earth there is cold, the sixth earth is also cold and in the
seventh earth there is extreme cold. (T. P. 2/29-30, 34-36)
(2) Mental agony
"Alas! Alas! we are lying in this terrible hell because of fruition of our sinful Karmas"
thinking so they repent. "We had disdained preachings of 'Veetragi' saints and worthy men
which were conducive to our well-being. I had done all the five sins being blinded by sensual
pleasures. Whom I caused suffering now he is ready to kill me. Who is to save me ? Of
whom I should take refuge ? How shall now I bear this trouble ? Why those kith and kins do
not come and help me for whom I did sins. None is helper/rescuer in this world except the
religion". Thus they repent for their previously committed sins. (Gyanarnava 36/33,59)
(3) Bodily Sufferings
Infernal beings take birth instantaneously (Uppada birth). The place of instantaneous birth
is not on the ground floor of the respective abode. It is situated in upper side like the mouth
of the camel. Taking birth at that place he completes his all 'Paryaptiain' (gaining the capacity to develop fully the characteristics of his body) within one 'Antarmuhurta' and then falls
down from his birth place (uppad sthan), being overturned, on the ground of hell in the
midst of 36 arms (sword/spear, etc. and then springs up 7 'yojana' 3 1/4 'Kosa', (i.e. 31 1/4
Kosa or roughly 62 1/2 miles) above the ground of hell of the first earth. This length becomes
double the magnitude for the other infernal earths in sequence.
(i.e. the length of sprining up of infernal beings in the second infernal earth is double the length
of the first infernal earth and the length of this sprining up in the third infernal earth is double
the length of the second infernal earth and so on in this sequence), i.e. 62 1/2 'Kosa', 125
'Kosa', 250 'Kosa', 500 'Kosa', 1000 'Kosa' and 2000 'Kosa'. (one yojan = 4 'Kosa')
(Tirloksar 182)
(4) Sufferings created by 'Asurkumara deva'
Up to the third earth, the deity (deva) of Asurkumar species inspire and instigate the
infernal beings of the respective hells to fight each other by causing them to remember the
enmity of their previous birth. Just as here men cause to fight rams, buffalo, etc. similarly, a
kind of 'Asurkumar deva's, the 'Ambrish' go up to the third earth and cause to fight them
with each other. They themselves also beat them. (Tiloya pannati, 2/253)
(5) Sufferings caused mutually by each other
Infernal beings neither can sit peacefully nor let others to sit calmly. They beat and kill other
infernal beings at first sight, cut them to thousands of pieces and throw them into the pan of
boiling oil, some times they cause them to embrace the heated iron puppets. (What other
kinds of sufferings they cause to each other, can not be described even by Kevali Bhagwan.
(Tiloya Pannati 2/318-327, 341-345)
(6) Sufferings caused by diseases

All unbearable and incurable diseases that exist in the world are found in every fibre and
88
pore of the bodies of infernal beings. (Gyanarnava 36/20)

(7) Sufferings of hunger and thirst
Infernal beings feel so much hunger that even if they eat the whole grains of all the three
worlds their hunger is not satiated and they remains so much thirsty that if they drink the
whole water of all the seas even then their thirst is not quenched (Gyanarnava 36/77, 78) but
they eat the bad-smelling soil of the hell and the water of 'Baitarni river' which is extreme
sharp, saltish and hot.
13. How many times a living beings can go in continuous sucession to the hell ?
The living being can go from the first earth to the seventh earth for 8, 7, 6, 5, 4, 3 & 2 times
respectively in continuous succession.
Note - An infernal being does not become infernal being immediately after death. He will
take one birth as human or Tiryanchas having fives senses (i.e. Animal & Plant) being and
then can again go to the hell. (Triloksar, 205)
14. With regard to different beings, what is the maximum gap of time of taking birth in
hells ?
In case no living beings takes birth in the hell then the maximum gap can be of 48 Gharhi (19
hours 12 minutes), one weak, one fortnight, one month, two months, four months and six
months respectively from the first earth to the 7th earth. (Triloksar, 206)
15. What is the range of the clairvoyance region of the infernal beings ?
Name
Upward
Oblique
Ratanprabha
All around up to their

own bill
up to the peak/summit
of his own bill
--"---"---"---"---"--
All around up to
up to 4 Kosa
innumerable Korhakorhi yojan
up to 3.5 Kosa
Sharkara Prabha
Baluka Prabha
Panka Prabha
Dhoom Prabha
Tamah Prabha
Mahatamah Prabha
--"---"---"---"---"--
Downwards
up to 3 Kosa
up to 2.5 Kosa
up to 2 Kosa
up to 1.5 Kosa
up to 1 Kosa
Calculation - 1 Kosa = 2000 Dhanusha 1 Dhanusha = 4 Hands

1 Hand = 24 Angul (finger length)
(Triloksar, 202)
1. Infernal beings do not do Aprathak Vikriya (i.e. Not transforming their own body into
different arms / wepons, etc.)
2. The soil of the hell remains bad smelling.
3. The minimum height of the infernal being of the seventh hell is not 500 Dhanusha.
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4. The minimum height of the infernal beings of the Dhamma hell, is 3/4 Dhanusha.
Search elsewhere 1. Up to which earth the infernal being do Ayudh Vikriya (i.e. transform their body into
weapons) ?
2. What kinds of Vikriya the infernal beings of the seventh earth do ?
3. How the body of infernal beings is disposed of after their death ?
4. Up to how many Kosa the bad smelling soil of the hell has the capacity of killing the
people of the human region according to the treatise Triloksar ?
5. How many maximum number of diseases can occur in a single body ?
0-0-0-0-0
Names of the twenty Teerthankaras

of the Videh region
(1) Shri Seemandhar ji
(3) Shri Bahu ji
(5) Shri Sujat ji
(7) Shri Rishbhanan ji
(9) Shri Suryaprabha ji
(11) Shri Vajradhar ji
(13) Shri Bhadrabahu ji
(15) Shri Ishwar ji
(17) Shri Veersen ji
(19) Shri Devyash ji
(2) Shri Yugmandhar ji

(4) Shri Subhau ji
(6) Shri Swamprabh ji
(8) Shri Anantvirya ji
(10) Shri Vishalkirti ji
(12) Shri Chandranan ji
(14) Shri Bhujangam ji
(16) Shri Nemprabha ji
(18) Shri Mahabhadra ji
(20) Shri Ajitvirya ji
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Chapter - 17
ANIMAL BODY-FORM (TIRYANCHA GATI)

1.
2.
3.
4.
5.
6.
What is 'Tiryancha Gati' ?

(1) Because of which 'Name Karma' the soul gets/involved in animal disposition / temperament, is called Animal body-form.
(2) Those who are crooked by mind, word and body, whose instinctive consciousness for
food is well expressed, and who have acquired abundance of sins, are called Tiryancha Animal & Plant. Their body-form, is called Animal body-form. (Jeev Kand, 148)
(3) Whose load-carrier Karmas are on rise and are of low category they are of Tiryanchas
body-form. (Raj Vartika, 4/27/3)
Which living beings are included in 'Tiryanch Gati' ?
All living beings save/except celestial beings (Deva), infernal beings and human beings are
called of Animal and plant body-form ,i.e. beings of one, two, three, four senses and animals.
birds, snakes ,etc. of five senses.
What are the three kinds of Animal beings having five senses ?
Acquatic, Terrestrial (land animal) and Aerial (sky-going)
(1) Acquatic - Who live in water are called acquatics such as fish, crocodile, cancer, octopus, etc.
(2) Aerial (sky-going) - Beings who used to fly in the sky are called Aerial beings, e.g.
cuckoo, minah, parrot, bird, etc.
(3) Terrestrials - Who live on earth are called terrestrials, e.g. elephant, horse, cow, shegoat, etc.
Note - These kinds of Animal beings are with regards to five sensed beings not with regard
to 'Vikalendriya' (two-sensed, three-sensed or four sensed), i.e. deficient-sensed.
How many kinds of five-sensed "Tiryancha's" are there with regard to Region
(sub-continent) ?
Two kinds. (1) Beings born in the land of action (Karmabhumija) (2) Beings born in the
land of worldly enjoyments (Bhogbhumija)
What is the food of 'Bhogbhumija' "Triyancha's" ?
In Bhogbhumi lion, etc. Triyanchas are vegetarian. They relish food-stuff according to
their ability obtained from Kalpavraksha (trees which give desired things without any effort), of course, without flesh food. (Tiloy Pannati, 4/397)
Whether all these three kinds - acquatic, terrestrial and aerial are found in
'Bhogbhumi' ?
No. No acqutics and 'Vikalachatuaska' (2, 3, 4 and mindless five-sensed 'Triyanchas') are
found in 'Bhogabhumi'. Lavana ocean, 'Kalodadhi' ocean and 'Swambhooraman' ocean
are related with 'Karmabhumi' (land of action) therefore, aquatics live here but the rest
oceans are related with 'Bhogbhumi' (the land of worldly enjoyments) no acquatics live
there. There is no existence of acquatics in the rivers and tank of 'Bhogbhumi' and also no
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'Vikalachatuska' live there. That is why 'Saudharma Indra' fetches water of 'Kshir Sagar'
(the fifth ocean) for the birth anoinment of the 'Child-Teerthankara' because no Trasakaya
beings (mobile beings) live there (Kartikeyanupreksha - Commentary of 144th ballad).
7. What are the sufferings of 'Tiryancha gati' ?
There are many kinds of sufferings in Tiryancha gati. lions, tiger etc. devour weak animals
(weaker than their ownselves). vulture, kite catch and snatch away birds flying in the sky. Big
fish swallows small fishes and if by chance saved from them then they are to bear sufferings
of hunger, thirst diseases, etc. There are abundant of sufferings of piercing and cutting. An ox
is made stallion, hair of the pig are rooted up (detached) and if by chance are saved from
them, the barbarians (non-Aryans), Bhil, fishermen, etc. kill them. And today in the 21st
century there is no end of the sufferings of Tiranchas, lakhs of animal are slaughtered every
day in slaughter-houses. (Kartikeynupreksha, 40-44)
8. Are all 'Tiryanchas' are put to such troubles ?
No. Bhogbhumij Tiryanchas enjoy only pleasure and the Karambhumija Tiryanchas
are subject to both pleasure and pain.
9. How many Gunasthan are there of Tiryanchas ?
1 to 5 Gunasthans are found in Tiryanchas.
There is only first Gunasthan of one sensed to five sensed without mind.
Five sensed with mind of Karambhumij have 1 to 5 Gunasthana.
Tiryancha of Bhogbhumi have 1 to 4 Gunasthana.
There are 1 to 5 Gunasthana in spontaneous generated Tiryanchas with mind.
10. What are distinguishing features of spontaneous generated Tiryancha with mind?
They having developed all completions (Paryaptiyen) in an Antarmuhurta and taking rest
for further one Antarmuhurta and having been attained purity within an Antarmuhurta,
can also attain restraint - unrestraint and can observe partial restraint till one Purvakoti for
example fish, tortoise, frog, etc. beings but their gender remain only nuter and they cannot
attain first suppressive right faith, they can attain only destruction-cum-suppression right
faith. (Shri Dhavla, Book 4/18/350)
11. Whether Tiryanchas and deficient quartet of fifth stage of spiritual development
are found in Bhogbhumi (pleasure land) ?
Only first four Gunasthanas are found in the Bhogbhumi. No beings of fifth Gunasthan
and deficient quartet are found there, but if their some earlier enemy deity abducting them
from Karambhumi drop them in the Bhogbhumi, then deficient beings and beings of fifth
Gunasthan Tiryanchas are also found there. (Shri Dhavla Pustaka 4/8/168-189)
12. What are the five kinds of five sensed Tiryanchas and what is their Age ?
Acquatic
Fish etc.
1 Purva Koti
Reptiles
Iguana, Mongoose
9 Purvang
Creeping insects, etc.
Urag
Snake
42,000 Years
Birds
Bhairund, etc.
72,000 Years
Four-footed
Bhogbhumij
3 Palya
(Rajvartika, 3/39/5)
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Calculation :- 1 Purvang = 84,00,000 (84 lakh years)

and 84,00,000 Purvang = 1 Purva
1 Purva = 70560000000000 years
Note - Minimum age of Tiryanchas is one Antarmuhurta.

1. The milk is the being of animal body-form.
2. No oxes are found in Bhogbhumi.
3. The fly is an aerial being.
4. Monosensed beings are found in the Kshirsagar.
5. The cow of the pleasure land gives milk.
6. The lion of the Bhogbhumi are vegetarians.
7. The two sensed being can abduct / bring five-sensed being from action land to pleasure
land.
8. The beings of three body-forms cause pains to Tiryanchas.
Search elsewhere 1. How many kinds of Tiryanchas are there according to Tiryanchas Margna (souls
quest of Tiryanchas) ?
2. Deities up to what heavens can abduct Tiryanchas ?
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93
Chapter - 18
HUMAN BODY-FORM
1.
2.
3.
What is called human body-form ?

(1) Because of which 'Karma' the soul gets human disposition, is called human body-form.
(2) Those who are excellent/eminent by mind ,are called 'Manusha' (human) and their bodyform is called human body-form.
(3) Those who always think what is worthless and what is worthy (acceptable and nonacceptable), element-non element (reality-unreality), religion - irreligion and are expert in
doing accordingly, are called human beings and their body-form ,is human body-form.
(4) They are called human beings because of offspring of 'Manu' (Kulkara).
How many kinds of human beings are there with regard to region ?
With regard to region, human beings are of two kinds 'Karamabhumij' (born in land of
action) and 'Bhogbhumij' (born in the land of worldly pleasures)
(1) Karamabhumij - Where profession of defence services, ink (Accountancy), agriculture, knowledge, handicraft and trade are adopted for earning livelihood and for offering
food, etc. to worthy person (ascetics ,etc.); from where hell is destined through inauspicious
acts and heaven through auspicious act; from where one can go up to 'Sarvarthasiddhi Vimana'
(one of the five 'Anuttara Vimana (space-craft)) through penance (by becoming 'Muni') and
from where final emancipation (salvation) can also be obtained by destroying all the eight
Karmas, that land is 'Karambhumi'; and beings born in 'Karmabhumi' ,are called
'Karamabhumij' beings.
(2) Bhogbhumij - Where above 'six professions (Army/defence services, etc.) are not
required to be done for earning livelihood, where stuffs obtained from ten kinds of
Kalpavraksha are enjoyed, is called Bhogabhumi and beings born in Bhogabhumi are
called Bhogbhumija. (Sarvarthsiddhi, 3/37/437)
What are Kalpvraksha (wish-fulfilling trees) and of which kinds they are ?
The trees which give desired things, are called Kalpvraksha. They are of ten kinds 1. Pananga These used to supply 32 kinds of sweet and tasteful drinkables endowed with six kinds of juices/savours.
2. Turiyanga These supply many kinds of musical instruments.
3. Bhushananga - These provide bangles, waist-ornamnts (belt) necklace, crown, etc.
ornaments.
4. Vastrayanga - These supply clothes of super quality.
5. Bhojnanga These supply many kinds of relishing food endowed with many kinds of
savours.
6. Alayanga These offer charming divine super-natural houses.
7. Deepanga These give light (brightness)
8. Bhajnanga These provide vessels and sitting-mats, etc. made of gold and jewels.
9. Malanga These supply garlands of very good beautiful flowers.
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10 Tejanga -
4.
5.
These are providers of such kinds of radiant light which is more bright
than crores of Sun. The light of the sun and the moon becomes dull
(lack-lustre) before the light of 'Tejanaga Kalpavraksha'.
(Tiloy pannati, 4/346)
'Pananga Kalpvrakshas' are also called Madyanga These supply juice like ambrosia. In
reality it is a kind of juice obtained from trees which is consumed by 'Aryans' born in
'Bhogabhumi'. But the kind of alcohol which drinkers drink here, (in this Karmabhumi) is
intoxicating and infatuates the conscience, therefore it is entirley forbidden for 'Aryans'.
(Adi puran, 9/37-39)
How many kinds of human beings are there with regard to their conduct ?
With regard to conduct, human beings are of two kinds - 'Arya' & 'Mlechha' (barbarians).
Human beings with religion and ceremonial rites and of supreme attributes, are called 'Aryas'
and who are devoid of religion and (righteous conduct) rites and are debased (corrupt) by
conduct & views, are called 'Mlechhas'. 'Aryas' are of two kinds, 1. Endowed with supernatural accomplishments. 2. Devoid of super-natural powers. Muniraj endowed with
following seven supernatural-powers (Riddhis) are 'Riddhi-Prapta-Arya - viz. Buddhi',
(super-normal faculties of Knowledge), 'Tapa' (power of penance), Bala (extraordinary
power), 'Vikriya' (power of transformation of the body and bodily limbs), 'Aushadh' (power
to heal and cure), 'Rasa' (acquisition of miraculous power of saving and destroying life by a
mere word or look and power to multify articles of food ,etc.) and 'Kshetra' (Akshinna
Mahanasa & Akshinna Mahalaya). Akshinna Riddhi is of two kinds, namely Akshinne
Mahanas, i.e. acquistion of power to feed large body of men and Akshinna Mahalaya, i.e
power to accommodate large numbers of people in the small area without crowding). The
ascetics endowed with these seven kinds of supernatural powers, are called Riddhiprapta
Arya.
Aryas deprived of Riddhi are of 5 kinds :(1) Kshetrarya :- Born in supreme country like Kashi, Kausal, Malva, etc. is 'Kshetrarya'.
(2) Jatyaraya :- Born in the lineage (race) of 'Ichhvaku Jti', Bhoj, etc. are 'Jatyaraya'.
(3) Karmarya :- Who adopts profession of Army/defence services, ink (Accountancy /
clerical work), agriculture, knowledge, handicraft and trade, are 'Karmarya'.
(4) Charitrayarya :- Observers of abstinence, are 'Charitraarya'.
(5) Darshanarya :- A right-believer but deprived of vows, is 'Darshnarya'.
(Sarvarthsiddhi, 3/36/435)
Mlechha human beings are of two kinds 'Antardvipaj' (resident of internal continents) and 'Karmabhumij' (resident of 'Karmabhumi').
Born in internal continents are Antardvipaj Mlechhas and Shaka, Yavana, Shavara,
Pulinda, etc. are 'Karmabhumij' Mlechhas.
Where do Antardvipaj Mleccha live ? What is their shape and food ?
In the place where Antardvipaj humans live, is called bad pleasure land. These include four
in all the four directions in the Lavan ocean on the shore of Jambudvipa; four in all the four
sub-directions, one each in the middle of each direction and sub-direction, i.e. total eight,
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6.
7.
8.
and one each in both the ends of Vijardha mountain of Airavat region ,i.e. four, and one
each on both the ends of Himvan & Shikhri mountains ,i.e. four. Thus there are 4+4+8+4+4
= 24. Similarly 24 Antardvipas on the other shore of the Lavan ocean and also 24 each on
both the shores of Kalodadhi ocean. Thus there are 48+48 = 96 bad-pleasure lands. Illformed human beings live there, hence, these are called bad-pleasure lands.
Among these Antardvipas beast-like human beings of the east direction are of one leg; of
the south direction are with tails; of the west are with horn and of the north are dumb. In the
south-east ,etc. sub-directions are like ear of fish, ear like cloak(Pravaran), long ears and
like ears of rabbit. Similarly, in the middle of fish-like ears and human beings of one leg ,i.e.
in the eight inter-directions eight beast-like human beings are with the face like lion, hourse,
dog, baffalo, boar, tiger, owl and monkey. In the east direction of Himvan mountain beast like human beings are of the face of fish and in the west direction are of the black (dangerous)
face, in the east direction of the south Vijyardha are of the face of ram and in the west
direction are of the cow-face; in the east of the Shikhri mountain are of the face of cloud
(Meghmukh) and in the west direction of the face of electricity (sparkling )and in the east
direction of the north Vijyardha, of the face of mirror and in the west direction of the face of
elephant like substandard human beings live. Out of them beast like human beings of one leg
live in the caves and take food of soil and remaining human beings take food of fruits &
flowers and live on the trees. All arrangements in the bad pleasure land remain like lowest
pleasure lands. (Tirloksar, 913-196)
How many Gunasthans (spiritual stage of development) are there of Mlechhas ?
Although Antardvipaja Mlechhas (of bad pleasure lands) take birth with false belief, debased Gunasthan but he can attain right belief - from 1st to fourth Gunasthan (T. P., 4/
2554-55). There is only first Gunasthan in all other Mlecchas Khandas (T. P., 4/2582).
Perhaps Mlechhas of the Action land (Karam Bhumija) came from Mlechha Khanda to
Arya Khanda and offspring of Chakravarti born from their daughters could also attain
ability to take initiation. (Labdhisar commentary, 195)
What is the reason of taking birth in 'Kubhogbhumi' (the land of beast like people)?
Who is ready to indulge in devotion of false deities, slanderer of Digamber Jain saints, who
despite assuming 'Jinlinga' (lustrous posture of Lord Jinendra, i.e. saints or observer of vows
of 'Ailaka', 'Kshullaka' and 'Ariyaka') are involved in illusory acts (deceitful acts) and are
engaged in settling and causing marriages to be done of house-holders, who do not criticize/
regret their small and big faults before 'Gurus', etc. are the causes of taking birth in
Kubhogbhumi as Mlechhas having beast form. (T. P., 4/2540-2551)
What is the reason of taking birth in 'Bhogbhumi' ?
Those who despite having feelings of false belief are less passionate and are renouncer of
wine, honey and meat, who offer food to saints or approve it , such human beings and
Tiryancha take birth in Bhogabhumi. And human beings who have already bonded the
age of human beings or of Tiryancha and afterwads have obtained infinite right-belief
(Kshayika Samyakatva) then such right believers human beings also take birth in
Bhogabhumi. (T. P., 4/369-372)
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9.
10.
11.
12.
13.
14.
Whether only human beings live in 'Kubhogabhumi' or also animals ?

Both couple of human beings and Tiryancha live in Kubhogabhumi. (T. P., 4/2552)
What is the characteristic of 'Sammurchhana' human being' (spontaneously generated) ?
Sammurchhana human being begins all the six Paryaptis (gaining the capacity to develop
fully the characteristics of the body) at one and the same time but does not complete even
one of them and dies. Their minimum duration of life measures mean-worlds birth, i.e. Kshudra
Bhava (one eighteenth of one breath) and their length of body (Avgahna) mesures equal to
the breadth of one finger divided by innumberables, (i.e. innumberableth part of the breadth
of one finger (i.e. micro organism). They are of the neuter gender (sex) only. These are
generated in armpit and erotic parts of the female body (private parts, i.e. female genital
organs). These are not visible by open eyes.
What sufferings are there in human body-form ?
Spontaneously generated human being dies quickly. And if born by uterrine birth, has to
remain in the womb of mother for seven to ten months and has to remain there causing his
limbs and sub-limbs contracted and suffers extreme pain at the time of birth (coming out from
the womb of the mother); has to bear griefs of hunger, thirst and diseases in the infant stage
because he can not express his pain. And if his parents die in his childhood he grows on the
food given by others and if becomes educated in adulthood then it is o.k. otherwise he has to
suffer humiliation before all. Someone is unmarried; if anyone is married his wife is wicked
and corrupt; if by chance any one had a good wife but expired soon; some one had no son;
if some one has son but is entangled in bad habits / addictions, if someone's son is obedient,
also proved to be good at schooling but expired in young age. There is wife and also children
but they remain ill, some one is healthy but is poor, there is wealth but if it is lost, then he
suffers trouble and pain. Today in the present age, people are oppressed due to unemployment. Marriageable age increasing due to which parents are also distressed. Daughter is to
be married then dowry is needed. And what sort of other griefs are there, can not be anticipated. Elder brother has to bear insult by younger brothers. Father is also to be met with
insult by his own son. To be brief, some one is grieved by body, someone by mind and
someone owing to poverty. (Kartikeyanupreksha, 44-57)
Whether all human beings remain in trouble ?
Well, human beings of Bhogabhumi enjoy pleasures but that of Karmabhumi enjoy pleasure and also suffer pain. Whose virtuous 'Karma' is on rise, are happy and enjoy pleasure
and whose sin 'Karma' is on rise, suffer pain.
How many Gunasthana are there in human body-form ?
There are 1 to 4 Gunasthana in the human beings of pleasure land and 1 to 14 Gunasthana
in the human beings of Karambhumi (land of action).
Where do human beings live ?
They live in Adhaidvipa, (a very large continent consisting of two, and half universal continents - Jamboodvipa, Dhatkikhand & Ardhapushkara).
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15. What is the meaning of Adhaidvipa ?

Adhaidvipa & two oceans - Jamboodvipa, Lavan ocean, Dhatki Khanda, Kalodadhi
ocean and half Puskardvipa.
16. Whether human beings can transgress the 'Manusottara mountain ?
Save beings of instantaneous birth (uppada) who are coming from the other outer side of the
Manusottar mountain to take birth as human being and human beings whose soul-points
emanate from the body without leaving the body (soul, performing Marnantika Samudghat
(i.e. emanation of soul points to the next birth place just before death) or Kevali.
Samudghata), no body can go beyond the Manusottar mountain, perhaps not even
Vidyadhara (human beings who possess power to fly in the air) and Riddhi-endowed Muni
(saint having super-natural power). Therefore the name of this mountain Manusottar Parvat
is meaningful.
17. From where salvation is achieved ?
from Adhaidvipa.
18. How salvation is achieved from Bhogabhumi and oceans ?
'Riddhidhari Muni can get salvation by going to 'Bhogabhumi on their own and also whom
celestial beings kidnap because of previous enmity and throw them into the Bhogabhumi
and oceans. Such 'Muni' can get salvation from there.
19. Who are 'Vidhyadhara' and where they live ?
Those who get learnings (spells), from parents and by penance, are called 'Vidhyadhara'.
All 'Vidhyadharas' live in the cities which are situated ten 'Yojana' above from the 'Vijaradha
mountains' in south-north direction. Fourth division of 'Avasarpini kala' always remains
there in vogue and first to fifth 'Gunasthana' (stages of spiritual development) exist there. The
salvation can also be achieved abandoning 'Vidyayen' (i.e. powers to fly in the sky, etc.) and
becoming 'Muni' therefore, all 'Gunasthana' also do exist there. (Jain Siddhant Kosh, 3/
544, 1/275)
1. Panang Kalpavrakshas also give coconut water.
2. Vastrang Kalpavrakshas do not give 'Dhoti-Dupatta.
3. Bhojnang Kalpavrakshas also give pulse-cooked rice etc.
4. There are 24 bad pleasure lands each on both the shores of Puskarvar ocean.
5. Beast like human beings having one leg do no take food of soil.
Search elsewhere 1. What type of period remains in Mlechha Khandas ?
2. How many cities are inhabited of Vidyadharas on which Vijyardh mountains ?
3. Whether Vidyadharas perform worship or not ?
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98
Chapter - 19
CELESTIAL BODY-FORM
1.
2.
3.
4.
Who are called celestial beings ?

(1) Internal reason - Those who are endowed with several luxuries (grandeur), splendour
and extraordinary power on the rise of celestial body-form 'Name Karma' leading to the
celestial state and roam freely and make merry in several places of the terrestrial world, the
island and oceans, as per their own will, are called celestial beings.
(2) Who always remain making merriment being endowed with divine disposition of Anima,
etc.,supernatural powers and whose divine body is bright, they are called celestial beings.
(3) "Divyanti Kreedanteeti Devah". (Sarvarthsiddhi, 4/1/443)
What is celestial body-form ?
Because of which 'Karma' the soul gets celestial disposition, is called celestial body-form.
How many kinds of celestial beings are there ?
Celestial beings are of four kinds - 'Bhavanvasi Deva' ,(i.e. Residential celestial beings),
'Vyantara' ,(i.e. peripatetic celestial beings), 'Jyotisi Deva' (stellar or astral celestial beings) and 'Vaimanika Deva' (Heavenly celestial deities).
What are the distinguishing features of celestial beings ?
(1) Although the celestial beings take food (nectar) but they do not defecate excrement and
urine and are free from sweat and all the seven elements (primary substance blood, meat,
etc.) in the body.
(2) Neither there is hair on their body nor any 'Nigodia Jeeva' (lowest form of life) and their
body remains transformable.
(3) The shadow of celestial beings does not reflect and their eyes do not nap.
(4) They have only Samchaturasra Samsthan ,(i.e. formation of balanced and properly
proportionate body) but have no Samhanana ,(i.e. strength of bodily structure/skeleton).
(5) Celestial beings do not die untimely death.
(6) Celestial beings take birth on Uppada Shaiya ,(i.e. place of instantaneous birth of celestial beings) and within Antarmuhurta they become like sixteen years youth by completing
all the six Paryapties ,(i.e., their soul gains the capacity to develop fully the characteristics of
the body) and they never become old. (Triloksar, 550)
(7) Right believers celestial beings perform anoinment and worship the idol of Lord Jinendra
daily and celestial beings of false belief also perform anointment and worship, being advised
by senior celestial beings, regarding the idol of Jinendra Deva as their family god. (Triloksar,
551-553)
(8) One 'Deva' has at least 32 female-deities.
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5.
6.
7.
8.
(9) All the four groups of celestial beings come in Panch Kalyanaka of Teerthankararas
but Ahmindras residing above the sixteenth heaven, pay their obeisance from that very
place, (i.e., they do not come to attend Panch Kalyanaka) and Laukantik Deva of the
fifth heaven come only on the occasion of Deeksha Kalyanak to applause the aversion of
'Ascetic-Teerthankara' from worldly life. (Triloksar, 554)
(10) Celestial beings do not fall ill.
(11) There are two genders of celestial beings male & female.
(12) The entire material of enjoyments is made available to celestial beings as soon as they
think of them.
What kind of look (appearance) would have been of celestial beings without nails
and hair ?
There are no nails and hair on the body of celestial beings, nevertheless their appearance
does not remain hideous, fearsome or disgust - producing yet the shape of nails and hair
remains on the body of celestial beings just like the appearance of nails and hair on the idol
made of gold or stone.
Describe the nature of eight attributes (Riddhi, i.e. supernatural powers or miraculous powers) of celestial beings ?
Following are the eight supernatural powers (1) Anima - The power of making the body equal to an atom / particle by which he can pass
through the hole of a needle.
(2) Mahima - It is the power of making the body larger like the 'Sumeru mountain'.
(3) Laghima - Making the body so light that if his feet is put on the spider's web even then
it would not break.
(4) Garima - Power to make the body heavier than the Sumeru mountain which can not be
lifted even by thousands of persons joining together.
(5) Prapti - Power to touch distantly placed objects sitting at one place such as to touch the
top of 'Shikarjee' just sitting here.
(6) Prakaamya - Moving on water as if it were earth and vice-versa.
(7) Isitva - The power of sovereignty over all.
(8) Kamrupitva - Power to transform into many forms simultaneously.
(Kartikeyanupreksha, commentary, 370)
Who are called 'Bhavanvasi Deva' (Residential celestial beings) ?
Devas living in residential places, are called Bhavanvasi Deva.
Why the word 'Kumar' is added in the names of 'Bhavanvasi deities ?
Because their dress, weapon, vehicle (means of conveyance) and manner of playing remain
like 'Kumar' ,(i.e. youth) therefore, the word 'Kumar' has been added in their names.
100
What are the kinds of Bhavanvasi deities and which is the mark on their crown, how
much gap in taking food as well as gap in respiration, their height of the body and
how much is their age ?
Names of
deities
Mark on
Crown
Asur Kumar
A kind of jewel
ornament
Nag Kumar
Snake
Suparn Kum. Garur a kind
of bird
Dvip Kumar
Elephant
Udadhi Kumar Crocodile
Stanit Kumar Swastika
Vidyut Kumar Thunderbolt
Dik Kumar
Lion
Agni Kumar
Pitcher
Vayu Kumar
Horse
10.
11.
12.
13.
Gap in
food1
Gap in
respiration2
1000 yrs. 15 days
Maxim. Mini.
Age3 Age4
1 sagar
12.5days 12.5 Muhurtas 3 Palya

12.5days 12.5 Muhurtas 2.5Palya
12.5days
12 days
12 days
12 days
7.5 days
7.5 days
7.5 days
12.5 Muhurtas
12 Muhurtas
12 Muhurtas
12 Muhurtas
7.5 Muhurtas
7.5 Muhurtas
7.5 Muhurtas
2 Palya
1.5 Palya
1.5 Palya
1.5 Palya
1.5 Palya
1.5 Palya
1.5 Palya
Height of
the body5
25 Dhanusha
10,000 years of all
9.
10 Dhanusha
10 Dhanusha
10 Dhanusha
10 Dhanusha
10 Dhanusha
10 Dhanusha
10 Dhanusha
10 Dhanusha
10 Dhanusha
Note : Deities of 1 palya age take food and respire in an interval of 5 days & five Muhurta
respectively and the deities of 10,000 years of age take food and respire in an interval of 2
days. Seven respirations of here is equal to one respiration there.
Who are called 'Vyantara Deva' (peripatetic celestial-beings) ?
'Viyantaras roam freely here & there-everywhere'. Who used to roam on mountain, in
caves, on island, in sea, village, city, temple ,etc. are called Vyantra.
(Jain Tattva Vidya, P- 194)
How many kinds of residential places are there of 'Vyantra' celestial beings ?
Mansion
situated below the 'Chitra-earth'.
Bhavanpur
on the continent and oceans.
Residence
on the ponds, trees, mountain, etc. (Triloksar, ballad 295)
How many kinds of Vyantara deities are there and how much is the gap between their
taking food as well as in respiration and how much is their age and height of the body?
Vyantaras are of eight types, viz. Kinnar, Kimpurusha, Mahorag, Gandharva, Yaksha,
Rakshasa, Bhoot, Pisacha (T. P., 6/25). Maximum age of Vyantara deities is some moreone Palya and the minimum age is 10,000 years (T. P., 6/83) the height of the body is 10
Dhanusha (T. P., 6/98). The gap in taking food by deities of 1 Palya age is 5 days and the
gap in respiration is 5 Muhurta (T. P., 6/88-89), the gap in taking food of the deities of
10,000 years of age is 2 days and gap in respiration is 7 respirations.
Who are called 'Jyotishi' (stellar/astral) celestial being ?
Sun, Moon, Planet, Nakshatra and stars. These five kinds of astral deities are starry therefore, the name of 'Jyotisi' of these beings is meaningful.
(1) T. P. 3/111-114
(4) Ibid 3/175
(2) Ibid, 3/115-118

(5) Ibid, 3/176.
101
(3) Ibid, 3/144-145
14. How much height and age is there of stellar deities and what is the gap of their
taking food and respiration ?
The maximum age of the Moon is 1 Palya plus 1 lakh years and of the Sun is 1000 years
more 1 Palya; of the Venus is 100 years more 1 Palya; of the Jupiter 1 Palya and of the
remaining planets and asterisms is 1/2 Palya and of the stars is 1/4 Palya - minimum age of
stars and astersisms is 1/8 Palya and that of the Sun, Moon, Soma, Mars, Mercury, Jupitar,
Venus and Saturn is 1/4 Palya and the height of all of them is 7 Dhanushas and the gap of
their taking food and respiration is similar to Bhavanvasi deities (Rajvartika, 4/40-41).
Distinctive description of stellar deities is given in the chapter 'Jain Geography'.
15. What are the reasons of taking birth in 'Bhavantrika', (i.e. three types of deities Vayantara, Jyotisha, Bhavanvasi) ?
The first three of the group of celestial beings ,are called 'Bhavantrika'. Following are the
reasons of taking birth in them. Conduct contrary to Jain religion, performing penance with the
desire for enjoyments in the next birth, death in fire, water ,etc., involuntary dissociation of
Karma (Akam Nirjara), austerity related to five types of fire (Panchagni Tapa), and living
beings of guilty (defective) conduct take birth in 'Bhavantrika'. (Triloksar, ballad 450)
16. Who are called 'Vaimanika Deva' ?
(1) 'Vigtah manah iti Vimanah', i.e. who have less pride are Vaimanika because
Vayantara etc. have excessive pride and the pride is found less in the deities of above rank
by due stages, therefore deities having less pride are Vaimanika.
(2) 'Vimanesu bhava Vaimanikah' ,i.e. those who live in Viman (aerial vehicle of the
gods) are Vaimanika.
17. How many kinds are there of 'Vaimanika' Devas ? And what are they ?
There are two kinds of Vaimanika deities - 'Kalpoppanna' and 'Kalpatit', where there is
imagination of ten types of deities - Indra, Samanika ,etc. those sixteen heavens are called
kalpa. Deities residing here are called 'Kalpoppanna Deva' and who reside above these16
heavens, where there is no imagination of Indra ,etc., ten types of deities, are called Kalpatita deities residing in 'Navgraieveyaka', 'Navdisha' and 'five Anuttra', are called
'Kalpatita Deva'.
18. What is the height and age of Kalpa deities ?
Kalpa Deities
Maximum Age 1
Minimum Age 2
Height 3
Saudharma - Aisana
Sanatkumar - Mahendra
Brahma - Brahmottara
Lantav - Kapist
Shukra - Mahashukra
Shatar - Sahasrar
Anat - Pranat
Aran - Achyuta
Some more 2 Sagar

Some more 7 Sagar
Some more 10 Sagar
Some more 14 Sagar
Some more 16 Sagar
Some more 18 Sagar
Some more 20 Sagar
Some more 22 Sagar
Some more 1 Palya

Some more 2 Sagar
Some more 7 Sagar
Some more 10 Sagar
Some more 14 Sagar
Some more 16 Sagar
Not more than 18 Sagar
Not more than 20 Sagar
7 Hands
6 Hands
5 Hands
5 Hands
4 Hands
4 Hands
3.5 Hands
3 Hands
1. Tatvartha Sutra, 4/29-31
2. Ibid, 4/33-34
102
3. T.P., 8/565
19. What is the age and height of Kalpatit deities ?
20.
21.
22.
23.
Kalpa Deities
Maximum Age 1
Minimum Age 2
Height 3
Graiveyaka (lower) in sequ.

Middle Graiveyaka in seque.
Upper Graiveyaka in seque.
In nine Anudish
In four Anuttar
In Sarvarthsiddhi
23, 24, 25 Sagar

26, 27, 28 Sagar
29, 30, 31 Sagar
32 Sagar
33 Sagar
33 Sagar
22, 23, 24 Sagar

25, 26, 27 Sagar
28, 29, 30 Sagar
31 Sagar
32 Sagar
33 Sagar
2.5 Hand
2 Hand
1.5 Hand
1.5 Hand4
1 Hand
1 Hand
1. Tatvartha Sutra, 4/32

2. Ibid, 4/34
3. T. P., 8/565
What is the meaning ''some more Age'' and up to which heaven it applies ?
Some living being bonded the age of celestial being of upper heavens in the state of restraint,
afterwards dishonoured the restraint due to agonizing thought activities and then striking the
bonded age takes birth in lower heavens or in Bhawantriks that is called Ghatyuska, i.e.
who are born in lower heavens due to degradation. Ghatyuska right-believers get more age
of 1/2 Sagar less by Antarmuhurta than the age of the deities of their respective heavens, and
if he becomes false-believer then he will get inneumerableth part of a Palya more age than
the age of the respective heaven. Ghatyuska are born up to 12th heaven. (distinctive meaning - Shri Dhavla, book 4/96/385)
When the 'taking of food and breathing takes place in 'Kalpvasi' and 'Kalpatita'
deities ?
It depends on the duration of life of individual deity. As many 'Sagars' of age a deity is
(duration of life) he takes food after so many thousand years and takes breath after so many
halves of a lunar month (15 days), for instance, a deity whose duration of life is 7 'Sagars' he
takes food after 7000 years and take breath after 7 halves of a lunar month ,i.e. 3.5 months.
(Triloksar, 544)
What kinds of food the deities take ?
Deities take mental food, i.e. when they desire of taking food immediately at that very time
nectar tricles in their throat on its own and they feel satisfaction (satiety). (T. P., 6/87)
What are distinctive kinds in all the four types of celestial beings ?
Following are the ten kinds of the four types of celestial beings (1) Indra - Who are endowed with better qualities of Anima, Mahima, etc. Riddhies which
are not found in other deities along with grandeur, majesty and whose orders are obeyed
(carried out) are called 'Indra'.
(2) Samanika - Who are endowed with same qualities as that of 'Indra' as regards place,
age, strength, sensual enjoyment and enjoyments of non-consumable things, etc. except
majesty and dominion, are called 'Samanika'. They are like Father, Guru and Upadhaya.
(3) Traistrinsa - Who give assent and advice to the Indra like minister and priest. These are
only 33 in number in the Assembly that is why they are called 'Traistriinsa'.
(4) Parishada - Those who remain as affectionate person and friends in the Assembly are
called 'Parishada'.
4. According to Siddhantsar Deepak (15/257) the height is also 1.25 Hands.
103
24.
25.
26.
27.
Ans.
(5) Atmraksha - Who are like body-guard, are called 'Atmraksha'.

(6) Lokpal - Those who are like Chief Police Officer, are called 'Lokpal'.
(7) Anika - Just as the army is here similarly, the army of deities of seven kinds, viz. - foot
soldier, horse, ox, chariot, elephant, minstral or musician, female-dancer, are called 'Anika'.
(8) Prakirnaka - Those who are like subjects residing in villages and cities, are called
'Prakirnaka'.
(9) Abhiyoga - Those who are engaged in works like slave, vehicles (elephant, horse), etc.,
are called 'Abhiyoga'.
(10) Kilvishika - Who can not enter the Assembly of Indra and sit outside the door, are
called 'Kilvishika'. (Sarvarthsiddhi, 4/4/449)
Note - There is no provision of 'Traistrinsha' and 'Lokpal' in 'Viyantra' and 'Jyotishis'.
What is the maximum age of female deities ?
The maximum age of female deities in 16 heavens is respectively - 5, 7, 9, 11, 13, 15, 17, 19,
21, 23, 25, 27, 34, 41, 48 and 55 Palyas. In the first heaven the maximum age is 5 Palya,
then two Palyas are to be increased each up to 12th heaven and afterwards 7 Palyas each
is to be increasd. (Triloksar, 542)
What is the minimum age of female deities ?
The minimum age of female deities of Saudharma & Aisan heaven is some more 1 Palya, of
remaining heavens the maximum age of female deitie is the minimum age of onward female
deities, for example the maximum age of female-deities of Saudharma-Aisan heaven is 7
Palya, the same is the minimum age of female deities of the Sanatkumar heaven. (T.sar, 542)
Up to what heaven female deities take birth ?
Female deities take birth only up to second heaven. They also live there and the appointed
male deities / authorized deities (Niyogi) of other heavens take their female deities with them
to their respective heavens recognizing them with the mark of identification by their clairvoyance knowledge. Female deities born in the first heaven go up to 3rd, 5th, 7th, 9th, 11th,
13th & 15th heaven and the female deities born in the second heaven go up to 4th, 6th, 8th,
10th, 12th, 14th and 16th heaven. (Triloksar, 524-525)
How many 'Indras' are there in sixteen heaven ?
There are 12 Indras (in sixteen heavens)
Kalpa (heaven)
In Saudharma - Aisana Kalpa
In Sanatkumar - Mahendra Kalpa
In Braham- Brahmottara Kalpa
In Lantav - Kapishtha Kalpa
In Shukra - Mahashukra Kalpa
In Shatar - Sahasrar Kalpa
In Anat - Pranat Kalpa
In Aran - Achyuta Kalpa
Southern Indra
Northern Indra
Saudharma Indra
Sanatkumara Indra
Brihm Indra
Lantava Indra
Shukara Indra
Shatar Indra
Anat Indra
Aran Indra
Aisana Indra
Mahendra Indra
Pranat Indra
Achyut Indra
104
28. Who are those celestial beings who will take only one birth and will get salvation
(final emancipation) ?
Saudharma Indra, Sachi (female deity of Saudharma deva), Soma ,etc. four Lokpal of
Saudharma Indra (Soma, Yama, Varuna and Dhanada (Kuber)) of all the four directions
respectively in sequence). Sanatkumar etc. Southern Indra, Laukantika Deva and deities of Sarvarthsiddhi Vimana are among deities who will take only one birth and will get
salvation. (Triloksar, 548)
29. Who are 'Laukantika Deva' and where they live ?
The one who live at the end of the fifth 'Brihmlok' heaven ,are 'Laukantika Deva'. Their
world remains only of one birth. The end of their world has come (arrived) hence they are
called Laukantika Deva. They are free from sensual enjoyments therefore, they are also
called 'Devarishi'. They are readers of twelve parts of scriptural knowledge. They come
only in 'Tapa Kalyanaka' of 'Teerthankar' to applause their abstinence (aversion from
worldly attachments). They possess 'Shukla Leshya'. Their minimum and maximum duration of life is eight Sagar. (Sarvarthsiddhi, 4/24-25, 42/489, 491, 525)
30. What are the kinds of 'Laukantika Deva' ?
Eight kinds - Saraswata, Aditya, Vanhi, Arun, Gardtoi, Tushit, Avyabadh and Arishta.1
31. Who becomes (take birth) as 'Laukantika Deva' ?
Muni of right-faith take birth as 'Laukantika Deva' by contemplating constantly 'Barah
Bhavna' (12 reflections) and the human being can also attain the position of Indra or
Laukantika Deva. (D.S. Teeka, 38, U.P. 67/201-207)
32. Of which heaven the deities can take birth in that very heaven after how much time
after death ?
Heaven
Gap time
Bhavantrik
- Antarmuhurta
Saudharma - Aisana
- Antarmuhurta
Sanatkumar - Mahendra - 3 to 9 Muhurta (Muhurta Prathakatva)
Brahma - Brahmottara - 3 to 9 days (Day Prathakatva)
Lantav - Kapist
- 3 to 9 days (Day Prathakatva)
Shukra - Mahashukra
- 3 to 9 fortnights (Fortnight Prathakatva)
Shatar - Sahasrar
- 3 to 9 fortnights (Fortnight Prathakatva)
Aanat - Praanat
- 3 to 9 months (Month Prathakatva)
Aaran - Achyuta
- 3 to 9 months (Month Prathakatva)
Navgraiveyaka
- From 8 years and Antarmuhurta to 9 yrs. (Year Prathakatva)
Nav Anudish
In four Anuttar
Special feature : Prathaktva means number between 3 to 9, but with reference to Nine
Graiveyaka, Nine Anudish, Four Anuttar celestial planes Varsha Prathaktva will have to
be taken from eight years and Antarmuhurta to 9 years because only ascetic (Muni) go to the
Kalpatit celestial planes and nobody can become ascetic (Muni) before the age of eight
1. Tattvarth Sutra, 4/25
105
years and Antarmuhurta.

33. What are the reasons of taking birth in 'Vaimanika Deva'?
Birth takes place in 'Vaimanika Deva' due to right belief, minor vows like to desist from
macro violence, falsity ,etc., major vows like complete non-violence, truth, etc. One takes
birth in 'Vaimanika Deva' by observing (performing) many kinds of penances. A being
having yellow (Peet) 'Padam' and 'Shukla' Leshya (passion-stained souls activity) and of
mild passion also take birth in 'Vaimanika Deva'.
34. Whether there is great love and affections among all 'Devas'
Although most of deities have mutual affectionate feelings owing to their 'Shukla Leshya'
(pure passion-stained activity) but some deities are of envious and malicious nature for example 'Chamrendra' (Indra in Asurkumar deities) is jealous of 'Saudharma Indra', similarly 'Vairochan' (second Indra in Asurkumar) with 'Aisan Indra', 'Bhootanand' (Indra
in Nagkumar) with 'Venu' (Indra in Suparnakumar) and 'Dharnanand' (second Indra in
Nagkumar) with 'Venudhari' have, as a rule natural jealousy. (Triloksar, ballad 212)
35. How much power remains in celestial beings ?
A celestial being of one 'Palyopam' (innumerable number of years) age (duration of life) is
capable of rooting out all the six regions of the earth and killing all the human and animals
living there or of protecting them. A deity of Sagropam age can overturn the Jamboodvipa
and can kill or protect human beings and 'Trianchas' living there. Saudharma Indra can
transpose (turn back) the Jamboodvipa. (T. P., 8/720-721)
36. What is the range of clairvoyance of celestial beings ?
Indras
Lower range of clairvoyance
Saudharma - Aisana
- Up to first hell
Sanatkumar - Mahendra
- Up to second hell
Brahma - Brahmottara, Lantav - Kapist
- Up to third hell
Shukra - Mahashukra, Shatar - Sahasrar - Up to fourth hell
Anat - Pranat, Aran - Achyuta
- Up to fifth hell
Navgraiveyaka
- Up to sixth hell
Nav Anudish
- Up to Loknali
In five Anuttar
- Up to Loknali
All celestial beings know up to flag staff of their respective celestial planes and up to innumerable Kora-Kori yojan in oblique form.
37. Describe the griefs of the celestial body-form ?
Although celestial beings have no bodily pain but mental griefs are abundant. Even in the presence of bodily pleasure if there is mental agony then all the collected materials of consumable
and non-consumable sensual enjoyments become tasteless. Celestial beings feel jealousy seeing the grandeur of other celestial beings of higher status. When some near and dear one is
discharged from the heaven having completed his duration of life then 'Deva' and female deity
also endure the grief of their separation and when before six months of their death their garland
gets faded, they (celestial beings - male or female as the case may be) bear the grief of leaving
the heaven. There are no griefs generated from censure or blame in celestial beings because
106
there are no censure like guilts at all in heavens. (Kartikeyanupreksha, 58-61)

38. How many Gunasthanas are there in celestial body-form ?
1 to 4 Gunasthan exist in the celestial body-form.
39. Which are 100 Indras ?
Hko.kky; pkyhlk foarj nsok.k gkasfr ckhlk A

dIikej pmchlk pUnks lwjks .kjks frfj;ks AA
Of Bhavanvashi deities
Of Vyantar deities
Of Vaimanik deities
Sun of stellar deities
Moon of stellar deities
Chakravarti among humans
Lion among animals
40 Indras
32 Indras
24 Indras
1 Indra
1 Indra
1 Indra
1 Indra
100 Indras

1. Deities come to the middle universe for hair dressing.
2. Deities take food in five-star hotels.
3. Maximum height of the body is of Asurkumr deity.
4. Deities who reside in celestial planes ,are called Vaimanika deities.
5. The deities of Sarvarthsiddhi have only one hand.
6. The height of the female deity of the 12th heaven is more whereas the height of the deity
is less.
7. Saudharma Indra remains envious of Chamrendra.
8. Laukantika deities take food in an interval of 8000 years.
Search elsewhere 1. What is the age of female deities according to other Acharya ?
2. Which Acharya has regarded 14 Indras and in which treatise ?
3. In which treatise Mahashukra & Sahasrar have been regarded as Indra.
4. What is the number of Laukantika deities ?
5. Where from the clothes and ornaments of Teerthankaras of Bharat, Airavat and East
Videha, West Videha come ?
6. What is the interval of time / gap of Indra, the chief queen of the Indra and the Lokpal ?
7. Up to which heaven the deities enjoy sensual / sexual enjoyments by the body.
8. Of which heaven the deities enjoy sensual / sexual enjoyments by touch, beauty, word /
speech and mind ?
9. Which deities are free from/sensual/sexual enjoyments?
0-0-0-0-0
107
Chapter - 20
NATURAL JINA TEMPLES

In the middle of infinite times infinite non-universe space there is male -shaped universe
space. It is of three kinds - Lower universe, Middle universe and Upper universe.
Lower universe- Bhavanvasi deities also reside in the lower universe. There are Jina temples
in each mansion of Bhavanvasi deities. Total number of temples is seven crore seventy two
lakh. There are 108 Jina idols in each jina temple. Thus total number of Jina idols is
8,33,76,00,000 (Tirloksar, 208)
Middle Universe - There are 458 natural Jina temples in the middle universe In Meru
16 x 5
=
80
In Gajdant
4x5
=
20
In Jamboo Shalmali trees
2x5
=
10
There are Jamboo trees in the north Kuru of Jamboo dvipa, Dhatki trees in the north
Kuru of Dhakikhand dvipa, Pushkar named trees in the north Kuru of Pushkardvipa.
In Kulachala
6x5
=
30
In Vakshargiri
16 x 5
=
80
In Vijyardha
34 x 5
=
170
In Ishvakar mountain - in Dhatkikhand
2 and in Pushkarardh 2
2x2
=
4
On the Manusottar mountain
=
4
In Nandishwardvipa
=
52
On Kundalvar mountain
=
4
On Ruchikar mountain
=
4
458 ( Tirloksar, 561)
There are 108 Jina idols in each Jina temple = 458 x 108 = Total 49,464 Jina idols. My
obeisance again and again to all of them with mind, speech and body.
Stellar - In the innumerable celestial planes of stellar deities there are innumerable Jinatemples (Tirloksar,302).
Vyantara - In the innumerable residences of Bhavanvasi deities, there are innumerable Jina
natural temples.(Tirloksar, 250 ) .
Upper universe - In the 16 heavens there are 84,96,700 natural Jina temples and in the
Kalpatit celestial planes there are 323 natural Jina temples. In this way there are total
84,97,023 Jina- temples in upper universe and in each Jina- temple there are 108 Jinaidols,are ensconced. I pay my obeisance to all of them with mind, speech and body. (Tirloksar,
451 ).
108
1.
What is the total of natural Jina- temples and Jina idols ?

Names
No.of Jina- temples
No.of Jina idols
Bhavanvasi
Middle universe
In havens & Ahmindras
Total
7,72,00,000 x 108
458 x 1o8
84,970,23 x 108
8,56, 97 ,481 x 108
=
=
=
=
8,33,7600,000
49464
91,76,78,484
9,25,53,27,948
It is also said -
uodksfMl;k i.kohlk] yD[kk rso..k lgLl lxohlkA

uo l; rg vM;kyk ft.kifMekfdfeka oa n s A A
2.
3.
4.
5.
6.
7.
There are 925 crore 53 lakh 27 thousand 948 Jina idols,

I pay my obeisance to all these Jina- idols.
In which direction the face of natural temples is?
The face of these natural Jina temples is in the east direction.
Special Feature - Idol of Arihanta with eight auspicious emblemes. Idol of Siddhas without
eight auspicious emblemes (Tirloksar 1002)
What is the length , breadth and height of these Jina temples ?
Length
Breadth
Height
Maximum
100 Yojana
50 Yojana
75 Yojana
Medium
50 Yojana
25 Yojana
37.50 Yojana
Minimum
25 Yojana
12.50 Yojana
18.75 Yojana
What is the height and breadth of the doors of natural Jina temples?
Height
Breadth
Maximum
16 Yojana
8 Yojana
Medium
8 Yojana
4 Yojana
Minimum
4 Yojana
2 Yojana
Note - The length of small doors in 8 yojana, breadth - 4 yojana and height is 2 yojana.
(Tirloksar, 978)
How much depth of the foundation of natural Jina Temples is ?
Maximum two Kosa ,Medium one Kosa ,Minimum half Kosa.
Which natural Jina temples are of maximum, medium and minimum length, breadth
and height?
The temples of Bhadrasal forest, Nandan forest, Nandishwardvipa and in the celestial planes
of deities are of maximum height, length and breadth and Jina temples in Saumnas forest, on
Ruchikgiri, Kundalgiri, Vakshargiri mountain, Mansottar mountain and on Kulachalas are of
medium height ,etc. and the Jina temples situated in Panduka forest are of minimum height,
length & breadth. (Tirloksar,979-980).
What is the length, breadth and height of Jina temples situated on Vijyardha of
Jamboodvipa and on Jamboo, Shalmali trees ?
Length 1 Kosa , breadth half Kosa and the height is Kosa (Sidhantsar Deepak, 6/103).
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8.
What is the length, breadth and height of Jina temples situated on the Vijyardhas of
Dhatkikhand and of Pushkaradha ?
Length 2 Kosa, breadth 1 Kosa, Height 1/1.5 Kosa. (Jain Siddhant Kosha, 2/304).
Exercise Tell ,whether correct or incorrect ?

1. 78 Natural temples are not there in Jamboodvipa.
2. 158 natural temples are there in Dhatkikhanddvipa.
3. 162 natural Jina temples are situated in Pushkarvardvipa.
4. 398 natural Jina temples are not there in Adhaidvipa (Two and half continent).
5. Natural Jina temples are founded without foundation.
Search elsewhere 1. How many kinds of Chaitya trees are there, narrate along with their names?
2. How many Jina idols are there around the base part of Chaitya trees, in each of the four
directions?
3. How many lofty Manstambhas (Pride benumbing monuments) studded with jewels are
situated in each of the four directions in front of those Jina idols and how many Jina idols
are there in the upper portion of those Manstsmbha in each of the four directions?
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CHARNANUYOGA
(Exposition dealing with principles of conduct for Shravakas & Saints)
Chapter - 21
PARMESHTHI
1.
2.
3.
4.
5.
6.
Who are called Parmeshthi ?

(1) Whose rank (position) is Supreme in Jina - governance (i.e. in Jina - discipline), who is
excellent of all in attributes and whom king, Indra, Chakaravarti, celestial beings, lion etc.
pay obeisance, are called 'Parmeshthi'.
(2) "Parame pade tisthiti iti Parmeshthi uchhayate". According to this etymology who
are, stationed in Supreme rank, are called 'Parmeshthi'. Here the word ije (Supreme)
means pertaining to the next world.
How many Parmesthi are there, enemurate the names?
'Parmeshthi' are five - Arihanta Parmeshthi, Siddha Parmeshthi, Achharya
Parmeshthi, Upadhyaya Parmeshthi and Sadhu Parmeshthi.
Who is the seniormost Parmeshthi ?
The 'Siddha Parmeshthi' is the seniormost 'Parmeshthi'.
If 'Siddh Parmeshthi' is seniormost then why the 'Arihant Parmeshthi' has been
saluated first ?
Arihant Parmeshthi has destroyed four destructive Karmas ('Ghatia Karama'). They
are free from life, i.e. they will not take further birth now, still they are not free from world but
'Siddha Parmeshthi' have destroyed all the eight Karmas, therefore, they are senior of all.
But the knowledge of 'Siddha Parmeshthi', Omniscient (Deva), Scripture and substance
(matter) is obtained through 'Arihanta Parmeshthi'. Therefore, with regard to the beneficence he bestows upon all living beings, the 'Arihant Parmeshthi' has been saluated first.
Where do 'Panch Parmeshthi' live ? And where do they move ?
'Panch Parmeshthi' except Siddha Parmeshthi live in 'Adhaidvipa' (2.5 universal continent
- Jambudvipa, Dhatkikhand and Ardhapushkara) of the middle universe (Madhya Lok)
and in two oceans i.e. in an area of 45 lac yojana. Among these, Teerthankars and Kevali
Bhagwan move only in all the 'Arayakhandas' but Achharya, Upaddhyaya and Sadhu
Parmeshthi also go in 'Bhogabhumi' for exhorting there. 'Siddha Parmeshthi' live in
the end of last 'Tanuvatvalaya' (circle of thin atmospheric air-layers) of the upper world.
'Siddha Bhagwan' live above 7050 'Dhanusha' from the 'Siddhashila' situated in the
Isatpragabhara, the 8th land, (a slightly bent rock of eight yojan thick) up to the end of the
universe. But ahead of it due to non-existence of 'Dharmastikaya' (medium of motion)
'Siddha Parmeshthi', the master of infinite powers, stay (stop) there only.
How many Parmeshthi can be seen (visited) in person ?
Four Parmeshthi except 'Siddha Parmeshthi' can be seen face to face but at present in
'Panchamkala' (the fifth time period of 'Avsarpini kala' ,i.e. 'Dushma kala'), only three
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Parmeshthi- 'Achharya', 'Upadhyaya' and 'Sadhu Parmeshthi' are seen in Bharat &
Airavat regions.
7. Which 'Parmeshthis' are included in sixty three 'Shalaka Purusha' (particular 63
great personage) ?
Only Arihant Parmeshthi is among 63 'Shalaka Purush'.
8. Whether any foreigner can become 'Sadhu' ?
Yes, but no one has become Sadhu as yet.
9. How many Parmeshthi award initiation ?
Three Parmeshthi - 'Achharya', 'Upadhyaya' and 'Sadhu' Parmeshthi award initiation but
mainly 'Achharya Parmeshthi' perform this religious duty.
10. Who are 'Deva' & 'Guru' among Panch Parmeshthies ?
Arihanta & Siddha Parmeshthi are 'Deva', the Lord and 'Achharya', 'Upadhyaya' & 'Sadhu'
Parmeshthi are 'Guru'.
11. Which Parmeshthi are among three - less nine crores 'Muniraj' ?
Four Parmeshthi - 'Arihant', 'Achharya', 'Upadhyaya' and 'Sadhu'.
12. Which Parmeshthi should be meditated in which colour and in which body-limb ?
13.
14.
15.
16.
17.
Parmeshthi
Colour1
In body limb2
Arihanta
Siddha
Acharya
Upaddhayaya
Sadhoo
White
Red
Yellow
Green
Blue/Black
in navel part
in forehead
in throat
in the heart
in the mouth
1. Mansar, chapter 35, treatise on architecture and sculpture.

2. Jnanarnava, 38/108.
How many Parmeshthi come in your house ?
Three Parmeshthi come in our house for taking food and for exhorting ?
Which Parmeshthi are 'Ariyaka', 'Ailak', 'Kshullaka', Kshullika and 'Bhattarakji'?
None of them is Parmeshthi, i.e All the fives are not any 'Parmesthi'.
How many 'Parmeshthi' take sleep ?
Three Parmeshthi - Achharya, Upadhyaya and Sadhu take sleep.
Idols of how many Parmeshthi are made ?
Idols of all Parmeshthi are made.
What kinds of idols are made of 'Panch Parmeshthi' ?
Idol of Arihant Parmeshthi remains with symbol and 8 auspicious emblems ('Pratiharya'),
and without these Pratiharya are the idols of Siddha Parmeshthi and that of Acharya
Parmeshthi in the posture of raised hand conferring blessings (bestowal of blessing), of
Upadhyaya with scripture and with 'Pichhi' and 'Kamandalu' (peacock -feather broom
and water container with nozzle) of Sadhu Parmeshthi.
Note : The idols of Acharya, Upaddhayaya and Sadhoo also are not sculptured exactly
alike, i.e. resembling in toto along with their marks of identification.
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18. Anointment of how many Parmeshthi is performed ?

No anointment is performed of any 'Parmeshthi' in incarnate position. Anointment is performed of the installed idols of respective Parmeshthi.
Exercise Tell, whether correct or incorrect?
1. The Arihanta & Siddha Parmeshthi feel hunger.
2. The Siddha Parmeshthi has destructive Karma.
3. The Siddha Parmeshthi is the superior of all.
4. Four Parmeshthi take food.
5. Four Parmeshthi move on foot.
6. There can also be Sadhu (ascetics) in foreigion lands.
7. Acharyaji of Saraswati Shishu Mandir is the Acharya Parmeshthi.
8. Siddha Parmeshthi is meditated in red colour.
9. Arihant Parmeshthi is not meditated in white colour.
10. Sadhu Parmeshthi is meditated also in the blue colour.
Search elsewhere 1. Among which Parmeshthies, the Gandhara is included ?

2. Which Parmeshthies, the Arihanta Parmeshthi sees ?
3. How many Raju, the Siddha Parmeshthi move upward ?
4. Whether Gandhar Parmeshthies take food or not ?
5. Why Arihant Parmeshthi does not sleep ?
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113
Chapter - 22
ARIHANT PARMESHTHI
1.
2.
3.
4.
5.
Who is called Arihant Prmeshthi ?

Who is adored by 100 Indras ,who is passionless ,Omniscient and who is benevolent in
speech, ( i,e.who delivers spiritual preaching which are beneficial to all ), who has destroyed
four destructive Karmas due to which he gained four infinite exclusive Excellences ( Anant
chushtaya ), who has faded even the radiance of the Sun by the radiance of his supreme
pure gross / transparent body , who remains four fingers above from the lotus placed on the
throne ,who is embellished with the 34 excellences and eight auspicious emblems, who has
become free from birth- death, etc.18 faults, is called Arihant Parmeshti.
What are synonym names of Arihant Parmeshti ?.
Arihanta, Aruhanta, Arhat, Jina, Sakal Parmatma, Arhanta and Sayogkevali.
1. Arihanta - Who has Hant, i.e. destroyed Ari, i.e. enemies ,(i.e. Destructive
Karma), is called Arihanta.
2. Aruhanta - He roots out the tree of Destructive Karma, hence, is called Aruhanta.
3. Arhat - Who is worshipped by deities, Indra, humans, Chakravarti, is Arhat Parmeshthi
Arham poojayam, the root word Arhah means worshippable and with the conjunction of root word Arhah, the word Arhat is formed which means who is evidently gets worship by all.
4. Jina - Who wins out the attachments, etc. enemies, removes the ignorance ,etc. coverings, that soul, is called Jina.
5. Sakal Parmatma - Kala means body, who is with pure supreme transparent body,
is called Sakal Parmatma, i.e. Supreme soul with pure body .
6. Arhanta - Who has seen the entire matter- substances by his omniscience, destroying
the destructive Karma, is called Arhanta (Shri Dhavlaji , 8/3, 41/89/2 ).
7. Sayog Kevli - Who is omniscient at present but is with vibration in the soul-points.
How many basic virtues /attributes are there of Arihant Parmeshthi ?
There are 46 virtues of Arihant Parmeshthin which includes 34 Excellences ((Atishaya10 of birth, 10 of omniscience and 14 created by celestial beings ), eight auspicious emblems (Pratiharya) and four infinite exclusive Excellences of Jina Lord ( Anant
Chatushtaya-Infinite conation , knowledge ,bliss & power).
What are ten excellences of birth of Arihant Parmeshthi ?.
1. Extremely beautiful body, 2.extremely perfumed body, 3 sweatless body, 4. body free
from excrement and urine, 5. Beneficial sweet voice, 6. incomparable power, 7. white blood
like milk, 8. 1008 auspicious characteristics / marks which includes conch, club, Chakra
(wheel), etc.108 characteristics and mole, measles ,etc. 900 symbolic marks, 9. symmetric
form (Samchaturasra Sansthan), 10. adamantine-osseous structure/constitution
(Vajravrashabhnarach Samhnan).
What are the ten excellences of omniscience of Arihant Parmeshthi ?
1. Flourishness all around in all the four directions up to 100 yojan (one yojan = four kosa,
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6.
7.
one kosa is = 2 miles and one mile is =1.5 km.), i.e. time of plenty and prosperity, no
famine spreads within that area.
2. Space-Movement, i.e. movement above four fingers from the lotus (placed on the throne)
3. Four faced-ness - there is only one face which is visible from all the four directions.
4. Non-existence of pitilessness, i.e. there is virtuous disposition of compassion and the
violence of any type does not occur there.
5. Non-existence of calamity - neither calamity is committed on the Omniscient nor in his
assembly and if there already had been calamity it ends with the manifestation of omniscience, like the calamity afflicting on Teerthankara Parshwanath, was destroyed as
soon as the omniscience manifested.
6. Non-existence of morsel-food - after manifestation of omniscience, he does not need
taking morsel food .
7. Mastery over all learning.
8. Growth-less-ness of nails and hair.
9. Wink-less vision.
10. Shadow-less-ness of the body.
What are the 14 Excellences designed by the deities?
1. Semi-Maggdhi language - The nectarous speech of the Lord remains beneficial to all
living beings and the deities of Magadhian community expand it in all the 12 Assemblies
and translate it in all the languages.
2. Mutual friendship - Spirit of friendship is infused among all the living beings due to which
even inborn enemies-lion-deer, snake-mongoose ,etc.sit together forgetting their enmity.
3. Purity in all the ten directions - All directions become free from dust, etc. filths.
4. Pure clean / dustless sky - The sky becomes free from clouds, etc.
5. Blooming and sprouting of fruits and flowers of all season.
6. Crystal clear earth like a mirror up to one Yojana.
7. Creation of golden lotuses beneath the feet of the Lord at the time of movement.
8. The sound of devotional acclaim in the space.
9. Blowing of slow and fragrant wind.
10. Shower of sacred fragrant / perfumed water.
11. Thornless ground, i.e. the ground becomes free from pebbles, stones and thrones.
12. Supreme joy to all beings.
13. Movement of religious wheel ahead.
14. The eight auspicious substances accompany the Lord, such as parasol, whisk, pitcher,
small pitcher with a spout, ensign, fan, Thona, and mirror.
What are called Ashata Pratiharya, i.e. Auspicious emblems and what are they?
Ashoka tree, etc. created by celestial beings, are called Ashta Pratiharya. They are eight
in number.
1 Ashoka tree, 2. Three parasols, 3. Throne studded with jewels, 4 Divya Dhwani (Divine
voice in the form of Omkar sound), 5. Kettle-drum, 6 Divine flower-fall, 7. Bhamandal
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(Halo), 8. Sixty four Whisks. (T.P., gatha 4/924-936)

1. Ashoka tree - Behind the throne of Teerthankara ensconced in the Samavsaran
there is one Ashoka tree created by deities and spreaded over the head of the
Teerthankara which is adorned with flowers of jewels and by red leaves .
2. Three parasols - Three parasols, studded with gems and adorned with frill of pearls ,
as a mark of sovereignty over all the three universes and broader from top to bottom, in
sequence , remain over the head of the Lord .
3. The throne studded with gems - There is one throne studded with jewels which
makes the luster of the Sun dim and is lion-shaped. There is one lotus consisting of one
thousand petals on the throne and the Lord ensconces four fingers above that lotus in the
space.
4. Divya Dhwani - Divine sound in the form of Omkar sound One strange type of
thunderous form of alphabetical sound in the form of "Omkar Sound" comes out from
the mouth of the Lord after manifestation of omniscience which is called "Divya
Dhwani". This sound is in the nature of transforming into the language of animals, humans and celestial beings; is extremely sweet, charming, profound and elaborate, comes
out naturally on its own without the desire of the Lord due to virtues of the living beings
capable of attaining salvation ( Bhavya- Jeeva ), but it does not come out in the absence of the Gandhara.
5. Divine kettle-drum - There is divine kettle-drum acclaiming the Teerthankara which
is profound like the ocean pervading all the directions and gives the auspicious message
of the arrival of the Lord to all the livings of the three universes.
6. Flower-shower - There goes on showering of divine flowers from the sky of pleasant
Mandar, Sundar, Nameru, Parijat and Santanak ,etc.good trees with their head
upwards accompanied by fragrant drops of water on the Lord in the Samavsaran.
7. Bhamandal ( Halo ) - An extreme brilliant more radiant than many of the suns as well
as charming halo appears surrounding the head of the Lord which makes the body of the
supreme soul rapturous and lustrous . Its brilliance disdains the light of the illuminated
substances of the three worlds. In the reflection of this halo, the accomplishable soul
(Bhavyatma), i.e.soul worthy for salvation can observe his three lives of the past ,one
of the present and three of the future totaling seven. (Jain Tattva Vidya ,P.45 ).
8. 64 Whisks - On both the sides of the Lord sixty four whisks are waved by handsomely
adorned deities . These whisks are of clean, shining fibres and of beautiful shape like the
fibres of lotus-stems and their staffs are studded with superior gems and are golden.
8. Which are the infinite quadruplet exclusive Excellences ( Anant chatushtaya )?
Infinite knowledge, infinite perception, infinite bliss and infinite power.
9. What is called Atishaya ?
Miraculous , amazing and attractive specficl acts, are called Atishaya) or Atishaya is
the speciality not found in common people .
10. Enumerate the kinds of Kevali ( Omnicient ) ?
1. Teerthankara Kevali - The omniscient who enjoys 2,3,5 Kalyanakas ,i.e. auspicious
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benedictory events.
2. General omniscient - Omniscient who are not accompanied by Kalyanakas.
3. Antkrit Keveli - The ascetics who attain final emancipation within an Antarmuhurta by
attaining omniscience on occurring of some calamity .
4. Upsarga Keveli - The ascetics who attain omniscience by enduring the calamity.
5. Mook Keveli - The ascetics whose speech/divine Omkar sound does not come out even
after manifestation of omniscience for example Muni Deshbhushan and Muni Kulbhushanji.
6. Anubaddh Keveli - Manifestation of omniscience just at that very day on which one
ascetic attained salvation, Just as Gautam Swami, Sudharmacharya and Jambu Swami.
These three were Anubaddha Kevali.
7. Samudghat keveli - When the age of the omniscient remains Antarmuhurta and the
duration of remaining Karma remains somewhat more, hence he performs Samudghat
(i.e.emanation of soul points without leaving the body ) for equalizing the duration of remaining Karmas equal to the age Karma .
1. There are ten excellences of the conception of the Arihant Lord.
2. There is Ashoka tree in the eight auspicious emblems.
3. Calamity also falls on the Lord Arihant.
4. Movement of the religious wheel ahead of the Arihant lord is the excellence / miracle of
omniscience.
5. Growth of the nails and hair is the excellence of omniscience.
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Eight Auspicious Substances
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Chapter - 23
SIDDHA PARMESHTHI
1.
2.
3.
Who is called Siddha Parmeshthi ?

Who has destroyed all the eight Karmas, who is free from the body and is eternally ensconced at the end of upper universe, is called Siddha Parmeshthi or who is absolutely
free from knowledge obscuring ,etc. physical / material Karmas and attachment - aversion,
etc. psychical Karmas and gross body, etc. Nokarma, is called Siddha Parmeshthi.
How many basic virtues/attributes, Siddha Parmeshthi possesses ?
There are eight basic virtues of Siddha Parmeshthi.
1 - Attribute of infinite knowledge - Due to complete destruction of knowledge-obscuring
Karma the capacity of knowing infinite matter-substances simultaneously is manifested which
is called attribute of infinite Knowledge.
2 - Attribute of infinite perception - Due to complete destruction of perception - obscuring
Karma, the capacity of general observation/perception of infinite matter-substances , is
manifested which is called infinite attribute of perception.
3 - Attribute of undisturbed bliss/ peace - The capacity of enjoying infinite pleasure consisting of infinite bliss due to complete destruction of the pain- pleasure-producing Karma
(Vedniya karma), is called attribute of undisturbed bliss/peace.
4 - Attribute of irrevocable right faith - Due to complete destruction of deluding Karma, the
manifestation of souls capacity, is called attribute of Kshayika Samyaktva.
5 - The attribute to give space to others - The attribute to give space to infinite living beings
in ones own living area due to complete destruction of the Age Karma, is called Avgahnatva
Guna, i.e. attribute to give space to others.
6 - The attribute of minuteness The manifestation of the capacity of complete absence of
corpulence/stoutness visible/knowable by senses due to total destruction of Nama Karma
(Physique making-Karma), is called attribute of minuteness (Sukshmatvaguna).
7 - Agurulaghutvaguna ( Non-gravity-levity) - The capacity manifested due to complete
destruction of Gotra Karma (Status determinating Karma), is called Aguru-laghutvaguna.
8 - Ananta viryaguna (attribute of infinite power) - The capacity of manifestation of infinite
power in soul due to complete destruction Antrai Karma (Obstructive Karma), is called
attribute of infinite power (Anantviryaguna).
Whether there are also other attributes of Siddhas ?
Yes, there are also other attributes of Siddhas. Right faith, etc. eight attributes are for disciples of medium interest and for the disciples of intensive interest distinctive virtues with the
support of stand-points are-absence of motion, absence of senses, absence of body, absence of vibrations, absence of gender, absence of passions, absence of name, absence of
race/class and absence of age, etc. specific attributes and similarly general quality of existence, objectivity/reality, quality of knowability ,etc. general virtues, thus infinite virtues/qualities should be known according to Jain canons ( Dravya Sangrha,14/34).
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4.
How many kinds can be there of salvation? Or the salvation is without any kind?
Generally speaking , the salvation is without any kind and the prime cause of the salvation is
also gems-trio, hence practically the salvation is in the form of destruction of all Karma and
is one entity, nevertheless, in the view point of salvation, it is of two types, viz. "Dravyamoksha" ,(i.e. installation of the soul in Siddhalaya) abandoning the body once for all and
the "Bhava-moksha" (psychical salvation ,i.e. that pure disposition of the soul due to which
all Karma are destroyed and the soul gets liberated). Or the salvation is of four types Name salvation, Installation/representative salvation, Substance salvation and psychical salvation.
5. What is the means to attain salvation?
The means to attain salvation is the unity of right belief, right perception and right conduct.
6. Describe in brief, the measures for getting rid of Karmas ?
To become free from attachment (delusion), is precisely the measure to get rid of Karmas.
7. Who is bonded and who is released / liberated ?
The wrong believer (Bahiratma) whose wisdom of soul is engaged in other matters and
degraded from self-form of soul definitely gets bonded without doubt and the judicious right
believer (Antaratma) whose wisdom of soul is engaged in his self-form of soul, becomes
liberated being separated from other matters (body and Karmas,z etc.).
8. How much pleasure the Siddhas enjoy ?
Whatever is the core of super most pleasure of the human and celestial beings in all the three
worlds multiplied by infinite times is not equal to the pleasure enjoyed by the Siddhas in one
instant, i.e., the Siddhas enjoy infinite times more pleasure in one instant as compared to the
pleasure of the entire world.
9. What is the tenure of the salvation ?
It has beginning but not end ,i.e. infinite time.
10. The living beings were attaining salvation from beginningless time, then whether
this world will be empty at any time ?
No. Just as there becomes decline /deficiency in the mass of future time by gradually passing
of it (i.e. the future time), even then there is neither end of it nor will be in future, this much any
one can think, similarly though there happens decline in the mass of living beings due to
salvation of living beings, nevertheless it never gets an end. Living beings of one Nigod body
(lowest form of life) are infinite times more than all the beings liberated in the past. It has been
said - ^^,dfLefUuxksr&'kjhjs thok% fl)kukeuUr xq.kk%** (Ekasminnigot-sharire jeeva
siddhanamanta gunah) then it would take infinite times of the past time in attaining salvation by the living beings placed only in one Nigod body (Sarvarthsiddhi, 9/7/809) and infinite
times of the past time will never come (past time multiplied by infinite times) hence there
would be no end of living beings at any time.
11. How many living beings get salvation in how much time and how ?
Minimum one living being and maximum 108 living beings can attain salvation in one instant.
As per rule only 608 living beings precisely attain salvation in 6 months and 8 instant, this
number neither can be more nor less. 32 ,48, 60, 72, 84, 96 and 108 living beings could
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attain salvation in contitution, in eight instants but after that, as per rule, not any living being
can attain salvation for further six months Hence within minimum interval of one instant time
and maximum interval of six months time 608 living beings could be liberated (Tiloy-pannati,4/
3004).

1. The virtue /attribute of minuteness (Sukshmatvaguna) is attained in the absence of Nama
Karma.
2. The salvation is also of four types.
3. Siddhas enjoy pleasure due to absence of anguish.
Search elsewhere 1. Why the liberated souls move upward ?
2. All the Siddhas are equal even then by which regard there can be difference among them?
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120
Chapter - 24
ACHARAYA PARMESHTHI
1.
2.
3.
4.
5.
6.
7.
8.
Who is Acharaya Parmeshti ?

One who himself observes Panchachar, (i.e. conduct of right faith, conduct of right
knowledge, observation of right conduct, conduct of penance and conduct with spiritual
strength). and makes other ascetics to observe, is called Acharaya Parmeshti. He is the
head/ leader of the congregation and accord initiation to disciples and gives them expiation.
How many basic virtues/ attributes are there of Acharaya Parmeshti ?
There are 36 basic virtues of Acharaya Parmeshti - 12 penances, 10 forgiveness, etc.right
virtues (Dasa Dharma),five types of special right conduct (Aachar), 6 essential duties and
3 self controls (Gupti).
What is penance ?
Karmakshyartham tapyat iti tapah, i.e. self-mortification (inflicting sufferings on ones
own body) for destroying Karmas, is called penance. Basically the penance is of two typesexternal penance& internal penance.
What is called external and internal penance ?
External penance- the external penance is observed with the support of external substances
and is visible by others, therefore it is called external penance.
Internal penance - There is no expectation of external substances in expiation ,etc. in internal
penance, there is prominence of internal thought activities and they are sensed on their own.
These are not visible and these can not be adopted by non-Jain persons, hence expiation,
etc. have been regarded as internal penance.
How many external penances are there ?
External penances are six - fasting (Ansana), reduced diet (Avmaudaraya), resolution of
certain vow while going to take food (Vrattiparishankhyan), renouncing one or more six
kinds of taste (Rasparityaga), isolated place for sleeping or solitary habitation(Vivikta
Sayyashana)and enduring physical suffering (Kayaklesha).
What is fasting penance ?
The Hindi word Ashan means food and the meaning of Hindi word Anshana denotes
renunciation of all the four types of food. It is observed for one day till many days.
Why the fasting penance is observed ?
The fasting penance is observed for controlling ones own senses and for dissociation of
Karmas.
What is penance of reduced diet?
Taking less food than hunger, is reduced diet (Avmaudaraya) penance. The natural intake
of the human being is 32 morsels and out of them taking one or more morsels less, is the
penance of reduced diet. One morsel has been regarded consisting of 1000 grains of rice.
The natural intake of morsels of female is 28 morsels. The morsel is of three types, viz.
maximum (highest), medium and lowest (minimum).
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9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
Why the penance of reduced diet is observed ?

The penance of reduced diet is observed for keeping the restraint awakened, i.e. vigilant, for
soothing away the faults and for the accomplishment of contentment and religious readings
happily.
Why 'Vrattiparishankhyan tapa' (Resolution of certain vow while going to take food),
is observed ?
When the Muni goes for taking food then he starts with some or the other resolution which
you call Vidhi ,(i.e. manner/procedure or rule,as the condition for taking food) for example,
if there will be invocation(calling) with one or two pitcher only then I will go for taking food
otherwise not. I will go only up to two localities (Mohalla), this is Vrattiparishnkhyan
tapa. There is no such rule that he should necessarily take such resolution. There is also no
rule that he should take such resolution daily.
Why Vrattiparishankhyan tapa is observed ?
Vrattiparishankhyan tapa is observed for abstaining from expectation, for testing ones
own virtue and for dissociation of Karma.
What is Rasprityaga tapa. (giving up taste / stimulating savour) ?
To give up one or more or all savours out of the six savours ,viz. Ghee, curd, milk, sugar, salt,
oil, is Rasparityaga tapa or to give up green vegetables, pulse, almond, pistachio nut, etc,
is also Rasparityaga tapa.
Why Rasparityaga tapa is observed ?
The Rasparityaga tapa is observed for subjugating the sense of taste, for conquering sleep
and negligence, for the accomplishment of religious readings and for dissociating Karmas.
What is Vivktashaiyyasan tapa( Solitary habitation)?
To sleep and to take a particular squatting posture in a solitary place for the accomplishment
of religious readings, meditation, etc., is Vivktashaiyyasana tapa.
Why Viviktashaiyyasan tapa is observed ?
The Vivktashaiyyasan tapa is observed for mental peace, for gaining victory over sleepness
and for dissociation of Karmas.
What is Kayaklesh tapa ?
To give up the feeling that my body may get happiness and pleasure, is Kayaklesh tapa or
to adopt / observe meditative relaxation beneath the tree in the rainy season, in the sunlight
in the hot season, on the bank of the river in the winter season, is Kayaklesha tapa.
Why Kayaklesh tapa, is observed ?
The capacity of enduring the pains/ sufferings/ troubles, is gained by Kayaklesh tapa, the
Jina order (Jinashashan) is promoted and dissociation of Karmas ,is attained.
How many internal penances are there ?
The internal penances are of six types, viz.-Expiation (Prayaschitta), Reverence (Vinaya),
Relieving saints discomforts (Vaiyavratti), Scriptural study (Swaddhaya), Renunciation of
egoism and feeling of ownership (Vyutsarga) and Meditation (Dhyan).
What is Prayschitta tapa ?
1 To eliminate negligence generated faults, is Prayaschitta tapa.
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20.
21.
22.
23.
24.
25.
2 By which the adept becomes blameless/ faultless from his earlier faults attached to his
adopted vows, is Prayaschitta tapa.
What is reverence (Vinaya) penance ?
1. To show suitable respect/ reverence towards faith, etc. virtues which are means to attain
salvation and towards the adepts who follow them.
2. Pujyesvadro vinya (iwT;s"oknjks fou;%), i.e. To accord hospitable/respectable treatment to venerble persons, is Vinaya tapa.
What is Vaiyavratta tapa ?
To serve Muni and adepts observing renunciation with ones own body and pure faultless
things and to avert the calamities fallen on them, is Vaiyavratta tapa.
What is called Swadhyaya tapa ( scriptural study).
1. Jnbhavnalasyatyagaha swadhayaya, i.e. To adore the right knowledge abandoning
indolence, is Swadhayaya tapa.
2. Reading, questioning, reflecting, recitation and preaching of Anga and Angbhaya canon,
i.e. old & second part of scriptural knowledge, is Swadhayaya tapa.
What is Vyutsarga tapa ?
1. To renounce the resolution of egoism and attachment precisely, is Vyutsarga tapa.
2. To renounce the external and internal passions, is Vyutsarga tapa.
What is Dhyana tapa ?
To withheld the mental disposition by the person of best body structure (Samhanana) in
one subject for one Antarmuhurta, is Dhyana tapa.
Which are the ten right virtues (Das Dharma) ?
Uttam Kshama ,i.e.supreme forbearance, Uttam Mardava ,i.e.supreme modesty, Uttam
Arjava .i. e. supreme straightforwardness, Uttam Sauch ,i.e. supreme greedless-ness,
Uttam Satya, i.e. supreme truth, Uttam Samyama ,i.e. supreme restraint, Uttam Tapa
,i.e. supreme austerity, UttamTyaga ,i. e. supreme renunciation, Uttama Akinchanaya
,i.e. supreme non-attachment and Uttam Brahmacharya, i.e. supreme celibacy.
1. Supreme forbearance - Not to be angry in spite of occurrence of calamity, on hearing
of abusive language or in the presence of the cause for anger, is Uttam Kshama Dharma.
2. Supreme modesty - Not to be proud of best/ superior pedigree, knowledge, strength,
etc., is Uttam Mardava Dharma.
3. Supreme straightforwardness - To tell exactly the same thing by words, the thought of
which is in the mind and act according to that very by the body ,i. e. not to behave deceitfully, is Uttam Arjava Dharma.
4. Supreme greedlessness - To make the soul pure by renouncing the greed, is Uttam
Sauch Dharma.
5. Supreme truth - To speak full of restraint, righteous and sweet words to good person, is
Uttam Satya Dharma.
6. Supreme restraint - To control ones own senses and mind and to protect the living
beings of all the six types, is precisely Uttam Samyama Dharma.
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26.
27.
28.
29.
7. Supreme austerity - To practice twelve types of external and internal austerities for the
dissociation of Karma, is Uttam Tapa Dharma.
8. Supreme renunciation - To donate knowledge ,etc. suitable to the living beings full of
restraint or to renounce attachment-aversion, is Uttam Tyaga Dharma.
9. Supreme non-attachment - Nothing is mine in the world except my soul, remaining free
from such type infatuation / of attachment, is Uttam Akinchanya Dharma.
10. Supreme celibacy - Renouncing relations with women, to remain absorbed in ones
own pure form, is Uttam Brahmcharaya Dharma.
What is meant by Aachar, i.e. religious demeanour and which are they ?
To observe the religious rules himself according to canon and make disciples follow them, is
Aachar, i. e. religious demeanour/ manner of conducting religious affairs. These religious
demeanour are of five kinds 1. Darshanachar (observation of right perception) - To observe doubtlessness about the
preaching of Lord Jina ,etc. eight limbs of right belief faultlessly, is Darshanachar.
2. Jnachar (Right practice of right knowledge) - To adore right knowledge along with its
time, modesty ,etc.eight limbs and to know the reality of self and others according to canon,
is Jnachar.
3. Charitrachar - Observance of right conduct - To observe right conduct faultlessly, is
Charitrachar.
4. Tapachar - Observance of austerity - To practice twelve kinds of penances faultlessly, is
Tapachar.
5. Viryachar - Conduct with spiritual strength- To strive towards religious ends/accomplishment enthusiastically with patience on occurrence of calamity without hiding ones own strength.
is Viryachar.
Which are six essentials (of Acharya ) ?
Equanimity, eulogical prayer, hymning/praising, expiatory recitals, determination not to commit faults and meditative relaxation/detachment with body, these are six essentials like that of
ascetics.
What is Gupti (Self control) and how many are they ?
Protecting the soul from causes of transmigration, is Gupti. Gupti is of three kinds
1. Manogupti - Controlling the mind, restricting it from attachment and averson.
2. Vachan gupti - To control ones own words.
3. Kaya gupti - To control ones own body.
Which couplet Acharya Vidyasagarji has written on Acharya ?
Kkk;d cu xk;d ugha] ikuk gS foJkke A

yk;d cu] uk;d ugha] tkuk gS f'ko/kke AA8AA
Be knower, not the singer, has to get relaxation,
Be wiser, not the leader, has to attain salvation.
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Exercise Tell, whether correct or incorrect.

1. Plucking hair is one of the 28 basic virtues of Acharaya Parmeshti.
2. To take 32 morsels, is called penance of reduced diet.
3. The penance of renouncing six kinds of tastes is observed for gaining victory over senses.
4. The penance of solitary habitation is not observed for conquering sleep.
5. Hymning / praising (Stuti), is a basic virtue of Acharya Parmshthi.
6. Sleeping on the earth is not the basic virtue of Acharaya Parmeshthi.
7. There is no such rule that Vrattiparishankhyan penance should be observed daily.
8. To hide ones own strength, is Veeryachar (conduct with spiritual strength).
9. The water can be taken in fasting penance.
Search elsewhere 1. The mother of Ganhiji Smt. Putli Bai was not taking food on the day when there is no sunrise. What type of penance it is?
2. When Gurudeva Acharya shri Vidyasagarji moves for taking food then if any obstruction
occurs right from invocation to the beginning of taking food then he leaves taking food for the
whole day.What type of penance it is ?
3. How Vrattiparishankhyan tapa is observed by the Shravaka.
4. Of how many types of Muni, the Vaiyavratti (relieving saints discomforts) is done?
5. How many kinds are there of the penance of expiation?
6. What happens if Vaiyavratti is not done and who Acharya has said Panchachar ( Five
religious demeanour) as 'Panchagni' ( five fires)?
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Chapter - 25
UPDHYYA PARMESHTHI
1.
2.
3.
Who is called Updhyya Parmeshthi ?

The ascetics who observing conduct is formally entitled for studying and teaching in the
congregation, who also teaches Shravakas, i.e. devoutes in addition to Muni and is wellversed in eleven Angas (part of scriptural knowledge) and fourteen Purvas (particular parts
of scriptural knowledge) or in the present has specialized knowledge of scriptures, is called
Updhyya Parmeshthi.
How many basic virtues are there of Updhyya Parmeshthi ?
There are 25 basic virtues of Updhyya Parmeshthi Eleven Angas & 14 Purvas.
Enumerate the names of eleven Angas ?
1. Acharanga - It deals with the conduct of ascetics.
2. Sutrakratanga - It contains the description of paying reverence to right knowledge and
auspicious behavioural religious activity.
3. Sthananga - It defines one, two, three, etc. more than one places / positions of six
substances.
4. Samvayanga - It contains description of similarity among substances, region, time, thought
(disposition), etc. with regard to all the substances.
5. Vyakhyaprajpti Anga - It contains answers to 60,000 questions by the Gandhara
deva, e.g. whether Jiva exists or not and so on.
6. Jytradharmakathanga - It contains description of many tales and episodes related to
the life of the Teerthankaras and the Gandharas.
7. Upaskadhyayananga - It contains description of the conduct of votaries.
8. Antakratdashanga - During the period of each Teerthankara who attain salvation by
enduring calamities, it contains tales of those ascetics.
9. Anuttropapadakadashanga - During the period of each Teerthankara, ten such ascetics are born who by enduring calamities, are born in the five Anuttar celestial planes. It
contains tales of those ascetics.
10. Prasna-Vyakarananga - It contains answers to the questions and counter questions by
means of arguing for and against (Yukti and Naya).
11. Vipaka-sutranga - It contains narration of the fruition of merit and demerits (virtues &
sins).
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4.
5.
6.
7.
Which is the twelth Anga and of how many kinds is that ?

The twelfth Anga is Dristivad which contains 363 false doctrines and their contradictions.
Dristivadanga is of five kinds - 1. Parikarma, 2. Sutra, 3. Prathmanuyoga, 4.
Purvagata, 5. Chulika.
How many kinds the Parikarma is ?
There are five kinds - 1. Chandraprajpti, 2. Suryaprajpti,
3. Jamboodvipaprajpti, 4. Dvipasagarprajpti, 5. Vyakhyaprajpti.
How many kinds the Chulika is ?
There are five kinds - 1. Jalgata Chulika, 2. Sthalagata Chulika, 3. Mayagata Chulika,
4. Akashgata Chulika, 5. Roopgata Chulika.
How many kinds are there of Purvagata ?
It is of 14 kinds - 1. Utpad Purva, 2. Agrayniya Purva, 3. Viryanupravad Purva, 4.
Astinstipravad Purva, 5. Jnpravad Purva, 6. Satya Pravad Purva, 7. Atma pravad
Purva, 8. Karam Pravad Purva, 9. Pratyakhyan Purva, 10. Vidyanuvad Purva, 11.
Kalyanuvad Purva, 12. Prananupravad Purva, 13. Kiryavishal Purva, 14. Lokbindusar
Purva.

1. Parikarma is the kind of twelfth Anga.
2. The Chulika is not of five types.
3. Precisely, the Eleven Angas & 14 Purvas are called Dwadasanga.
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Chapter - 26
SADHU PARMESHTHI (Saint Parmeshthi)

1.
2.
3.
4.
Who is called Sadhu Parmeshthi ?

The ascetics who continuously persevere to follow the road to salvation (Moksha-marg)
consisting of gems-trio of right belief, right knowledge and right action and keep themselves
aloof from all types of endeavours consisting of violence and attachments (belongings) and
assume full nudity; who remain absorbed in knowledge, meditation and penance, are called
'Sadhu Parmeshthi'.
How many 'Moolaguna' are there of Sadhu Parmeshthi ?
There are '28 Moolguna' (fundamental or essential restraints or virtues) of Sadhu Parmeshthi
- 5 great vows, 5 Samiti (carefulness ,i.e. keeping vigilance in activities), 5 Indriya Nirodha
(sensual restraints), 6 Avashyaka (indispensables/essentials) and 7 other (remainder/virtues) attributes.
What are synonymous names of 'Sadhu Parmeshthi' ?
Shramana, Sainyata, Veetraga, Rishi, Muni, Sadhu and Angar.
(1) Shramana - Being involved in austerities they enrich and endow their soul with exertion
and deligence (power to do hard penance and labour).
(2) Sainyata - They make passion and senses quieted that is why they are called 'Sainyata'.
(3) Veetraga - Veet, i.e. of whom the attachment has destroyed, are called Veetraga.
(4) Rishi - They attain seven 'Riddhi', that is why are called 'Rishi'.
(5) Muni - They contemplate the soul or other matter substances therefore, they are called
'Muni'.
(6) Sadhu - They accomplish the gems-trio (right belief, right knowledge and right action),
that is why they are called Sadhu.
(7) Angar - They do not reside in any particular fixed place, therefore are called 'Angar'.
What is 'Mahavrata' (great vow) and how many are its kinds ?
Relinquishing violence ,etc. five sins with mind, speech and body, also abandoning by self
performing, getting done by others or approving thereof, are great vows of great persons.
There are five kinds of 'Mahavratas' (1) 'Ahinsa Mahavrata' - Not causing injury to any of the six kinds of the living beings
with mind, speech and body and also by self performed, getting done by others or approving
it and feeling compassion for all living beings, is 'Ahinsa Mahavrata'.
(2) 'Satya Mahavrata' - Giving up false speech due to anger, greed, cowardice or fearfulness and jest and also desisting from speaking such true words which may cause suffering to
others, is 'Satya Mahavrata'.
(3) 'Achourya Mahavrata' - (Desisting from stealing) not accepting any thing without the
permission or willingness of its owner, is 'Achourya Mahavirata'.
(4) 'Brahmcharya Mahavrata' - Seeing an old woman, a female child or young woman or
seeing their photo to consider them as mother, daughter or sister and abandoning in them the
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5.
6.
woman-like feeling of love and affection, is 'Brahmcharya Mahavirata' which is adorable

in all the three universes.
(5) 'Parigraha-tyaga Mahavrata' - Giving up 10 kinds of external and 14 kinds of internal
'Parigraha' (attachments and belongings) and not having feeling of my-ness (attachment/
infatuation) also in the equipments of abstinence, knowledge and excretions, is 'Parigrahatyaga Mahavrata'.
What is 'Samiti', enumerate its kinds ?
The Hindi words 'Samiti' is etymologically formed with two words - 'Sam', i.e. real or true
or just and 'Iti', i.e. movement or tendency, thus just or cautious movement is called 'Samiti'.
To be cautious, careful and to take strenuous effort while walking, speaking. taking food,
lifting and keeping (laying down) things and defecating excrements and urine for protecting
organism (living beings), is Samiti. Samiti is of 5 kinds (1) Iriya Samiti - Walking/moving in the day on the 'Prashuka' road (organismless road
or road on which other persons have already moved) observing four hands (six feet) of road/
earth minutely, is called 'Iriya Samiti'. Observing road while walking/moving means moving
carefully saving/protecting organism already moving on the road.
(2) Bhasha Samiti-Bhasha Samiti is to speek benevolent, sweet and loving words abandoning slandering, blaming others and self praise. Just as the cloth is measured with meter
and the grains are weighed with wieghts, likewise we should speak measuring our words, i.e.
our sentences should not be too long nevertheless they should be solid and meaningful.
(3) Eshana Samiti - The 'Eshana Samiti' is to take faultless/pure food in the house of a
righteous noble class 'Shravaka' avoiding 46 faults and 32 obstructions (Antrai) in the
manner prescribed for saints.
(4) Adan-Nikshepan Samiti (Lifting and laying down things) - 'Adan-Nikshepan Samiti'
is laying down and lifting 'Scriptures', 'Kamandalu', 'Pichhi', etc. equipment seeing them
cautiously so that no organism is put to trouble.
(5) Utsarga Samiti - The 'Utsarga Samiti' is to defecate excrement and urine in organismless
place.
What is 'Panchendriya Nirodha' and how many are its kinds?
Relinquishing attachment & aversion in charming and disinteresting objects or sensual enjoyments of touch, taste, smell, eye and ear, is called of 'Panchendriya Nirodha'.
(1) 'Sparshan Indriya Nirodha' - Not indulging in attachment-aversion in the objects of
the sense of touch, i.e. in cold-hot, soft-hard, light-heavy, oily (greasy) and dry, is 'Sparshan
Indriya Nirodha'.
(2) 'Rasna Indriya Nirodha' - Not feeling attachment-aversion in the objects of the sense
of taste, i.e. in sour-sweet, bitter-astringent and sharp-acrid taste, is 'Rasna Indriya
Nirodha'.
(3) 'Ghran Indriya Nirodha' - Not having attachment-aversion in the objects of the sense
of smell ,i.e. in aroma and bad smell, is 'Ghran Indriya Nirodha'.
(4) 'Chakshu Indriya Nirodha' - Not having attachment-aversion in the objects of the
sense of eye, is 'Chakshu Indriya Nirodha'.
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7.
8.
(5) 'Shrotra Indriya Nirodha' - Not feeling attachment hearing sweet sounds, songs and
lute ,etc. and not feeling aversion hearing harsh, defamatory, abusive words ,etc., is 'Shrotra
Indriya Nirodha'.
What is Avashyaka (indispensable) and what are its kinds ?
(1) Activities which are inevitable to be done by Sadhu, are called 'Avashyaka'. Six activities are essential to be performed daily by the 'Sadhu' for safeguarding his Upyoga ,i.e.
conscious flow. These very are called six 'Avashyaka'.
(2) One who is not subjected to passions, attachment and aversion is called 'Avasha' i.e.
unsubmissive and the conduct of that 'Avasha' is 'Avashyaka'. The number of 'Avashyaka'
is six (1) 'Samta'/'Samayika' - Keeping equanimity in life and death, profit and loss pleasure pain, etc., renouncing all types of volitional distortions of attachment-aversion and all external sinful-activities of violence, endeavours ,etc., is 'Samta' or 'Samayika'.
(2) 'Stuti' - Hyming or praising of the attributes of 24 'Teerthankaras', is 'Stuti'.
(3) 'Vandana' - Eulogizing mainly any one of 24 'Teerthankaras', and any one of 'Panch
Parmeshthi', is 'Vandana'. It is performed three times in a day.
(4) 'Pratikramana' - Criticizing/regretting faults committed in performing vows, is
'Pratikramana' or reciting 'My faults/defects may become false'.
'Tass michha me dukkadam'
'Pratikramana' is also performed three times in a day. 'Pratikramana' are of seven kinds
- 'Daivsika' (of day), 'Ratrika' (of night), 'Iryapathika' (for faults committed in moving
etc.), 'Pakshika' (for faults committed in 15 days (once in fifteen days), 'Chaturmasik'
(for faults committed in Chaturmasa), 'Samvatsarika' (Varshika) i.e. yearly 'Pratikaramana'
and 'Auttamarthika Pritikramana' (recounting the unexpiated sins regarding whole life
and repenting for them).
(5) 'Pratykhyna' - Expressing determination for not committing faults in future, is
'Pratayakhyana' or renouncing food ,etc. for limited period, is 'Pratykhyna'.
(6) 'Kayotsarga' - Relinquishing for a limited period of time, the feeling of attachment to the
body, is 'Kayotsarga'. 'Kayotsarga' means to make loose or relaxation. From this the
strength of the body will be relaxed and the strength of the soul will be activated.
What are seven remainder attributes of monks ?
Non-bathing (Asnan vrata) sleeping on the earth (Bhumi Shayan) nudity (Achelakatva),
plucking or uprooting of hair, (Keshlounch), single dieting (Ek Bhukti), Non-cleaning of
teeth (Adant dhavan), taking food in standing posture without any support (Stithi Bhojana).
(1) 'Asnan Vrata' - Relinquishing bathing. The body of the saints remain smeared with the
sweat and dust. Many subtle organism remain there, these may not be killed, therefore, they
do not take bath.
(2) 'Bhumi Shayan' - Sleeping is essential for removing fatigue. They sleep on earth, rock,
a wooden board, dry grass or a mat of interwoven strips of dry leaves or bamboo and none
else, and take a little sleep on them.
(3) 'Achelakatva' - Not to cover body with cloth, leather or leaves ,etc., i.e. to remain
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naked. Only directions are their clothes, i.e. they are sky-clad (Digamber).
(4) 'Keshlounch' - The 'Keshlounch' is to uproot or pluck the hair of head, beard and
moustache in the day with his own hands, accompanied by performing 'Pratikramana' and
observing fast on that day. The 'Keshlounch' is compulsory within a period of two to four
months, performing within two months is excellent, within four months, is of low class and
between two to four months is of medium category.
(5) 'Ek Bhukti' - Taking food only once in 24 hours and that after three 'ghari' (72 minutes) of Sun-rise and before three 'ghari' of Sun-set. Of the remaining period food can be
taken till three 'Muhurt' (2 hours 24 minutes), leaving apart the time of Samayika, is Ek
Bhukti.
(6) 'Adantdhavan' - Not cleansing teeth with finger, nail, twig, bark, tooth-powder, brush,
paste etc., is 'Adantdhavan' 'moolguna' which is a protector of sensual restraint.
(7) 'Stithi Bhojan' - Taking food standing all the while without any support of wall etc.
While standing the gap between the feet may be 4 'Angul' (4 fingers breadth) or 4 'Angul' at
the back-side and 4 'Angul' to 12 'Angul' at front-side. (Adipurana, 18/3)
9. How many 'Uttarguna' (secondary virtues of saints) are there of monks ?
'Uttarguna' of monks are 34. 12 penances and 22 'Parishahjaya' (victory over afflictions).
10. Whether Acharya, Updhyya Parmesthi do not possess 28 'Moolguna' ?
Which 'Moolguna' the 'Sadhu Parmeshthi' follow the same 28 'Moolguna' are also
followed by Acharya and Updhyya Parmesthi but there are respectively 36 & 25
additional 'Moolguna' of Acharya and Updhyya Parmesthi respectively.
Excercise Tell, whether correct or incorrect ?
1. To have attachment to the Pichhi & Kamandalu, is Parigraha Tyaga Mahavrata.
2. The Bhasha Samiti, is to speak measuring words.
3. The Adan Nikshepana Samiti is to defecate excrement and urine in organismless place.
4. The Acharya Bhakti is Vandna essential duty.
5. Pratikraman is not performed three times in a day.
6. Bhooshayan (sleeping on the earth) is not to sleep on dry grass.
7. Muni can not take food in less than 2 hours & 24 minutes.
8. The support of wall can not be taken in Stithi Bhojan.
9. Plucking hair within 60 days, is excellent Keshlouncha.
10. Who accomplish gems-trio, are called Angara?
Search elsewhere 1. Which are the observations (Bhavnayen) for observing all the five great vows ?
2. What are called Rajarishi, Brahmarishi, Devarishi & Parmarishi?
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Chapter - 27
SIMILARITY BETWEEN MUNI & MILITARY

Just as Muni remains alert in his each and every activity, similarly military men also remain
alert in their activities. There is parity in some of their activities. Some of such points ,are
given below, 1. Food, 2. Practice, 3. Secret deliberation / consultation, 4. Where to move, 5. Away from
public contact, 6. Protecting from enemies, 7. Duty, 8. Road, 9. Change of place, 10. Obedience to orders, 11. Do not rebel, 12. Do not afraid of death, 13. They are ready to be
beheaded but can not submit (bow their head), 14. Hardness in activities, 15. Taking food as
is available, 16. Non-gain, 17. Solitary habitation penance, 18. penance of enduring physical
sufferings.
1. Food - Limited food is provided in Military, similarly Muni also take limited food because
taking food in much quantity results in negligence & laziness. Military men do not take food
here and there, they get food of good quality from the government, similarly Muni also take
pure, proper and fit to be eaten food in the house of a good Shravak.
2. Practice - Just as there is continuous practice in Military so that there may be victory in
the war and also used to use vehicles so that they may not get jammed, similarly Muni used
to endure calamity and afflictions and if there are no calamity & affliction they practice twelve
penance so that they may get victory at the time of holy death (Sallekhna), i.e. the Samadhi
/ Sallekhna may be concluded successfully without any transgression because if the ascetic
path is like a temple then Samadhi is like a Kalasha (pinnacle) on the temple. The temple
is incomplete without the Kalash and the penance is incomplete without Samadhi.
3. Secret delibration - Secret thing / information related to Military are not disclosed to
any body, similarly Muni do not disclose any thing directed by Acharya on asking by the
Shravakas because many time much difficulty / trouble is faced on such disclosure. Suppose Acharya Shri directed that Chaturmas ,i.e. rainy season stay is to be done in any one
place out of the three mentioned. Muni Maharaj will not tell Shravakas as to where the
rainy season stay is to take place, they themselves would decide.
4. Where to go - Where the Military train is going ? asking so, Military men say, they do not
know, similary Muni Maharaj do not say where they are going, many times the road is
changed in midway.
5. Away from public contact - Military men are kept aloof from public contact, If they
involve in public contact then they can not do their duty correctly, similarly Acharya Kunkund
Swami has directed Muni in the Pravachansar treatise not to have public contact.
6. Protection from enemies - Just as Military men defend their country from the enemies
living in the boundary of the country, similarly Muni also protect, the soul (country) from
enemies. Here the word enemies denote anger, pride, deceit, greed and Karma, etc.
7. Duty - If the soldier does not remain on duty during his working hours, then he is punished. Here punishment means physical punishment, similarly it is the duty of the Muni to
perform Pratikraman (repentence), Samayika (attitude of equanimity), Vandna (eulogical
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prayers) ,etc. essentials at proper time indispensably otherwise he is given punishment in the
form of Prayaschit (expiation). The Muni is also given physical punishment, not financial,
such as fasting, reduced died, renunciation of tastes / savours, meditative relaxation
(Kayotsarga) ,etc.
8. Road - There is separate road for Military, similarly Muni often look for unmetalled road.
There are no mile-stones on the roads of jungle, similary Military roads are also without milestones.
9. Change of place - Just as Muni do not remain in one place for long, similary there is
division of time of the Military men for staying - they live in hot areas for 3 years, in cold areas
for 3 years, again 3 years in the area of peace and 3 years in the battle-field ,i.e. war infested
area for three years.
10. Obedience to order - The soldier has to obey the order of the commander whatever
may be the situation, similarly the Muni also moves as per orders of the commander (i.e.
Guru). At a few odd places they are required to stay for months together and some times
they are required to move 40 kilometers a day.
11. Do not rebel - Soldiers never rebel, similary Muni also do not rebel, i.e. they keep
canon & Guru before them, i.e. act according to the rules of canon and orders of the Guru
(Acharya).
12. Do not afraid of death - Soldiers do not afraid of death on the other hand, in case of
death their funeral rite is preformed with full state-honour, similarly Muni also do not fear
death, they also remain ready for holy death (Samadhi) and after Samadhi Maran (Holy
death), the bier is not prepared but their funeral rite is performed with full state honour
(getting the dead body seated in the specially prepared palanquin).
13. They are ready to be beheaded but can not submit - Soldiers can not submit to
enemies, i.e. they are ready to be beheaded but will never bow before enemy, similarly Muni
can not submit to Karma enemies even at the cost of their life.
14. Hardness in activities - Soldiers do not do even general work at ease. One day one
vehicle of the military arrived on a furniture shop the screw is yet to be tightened in the
furniture and the mechanic was not on the shop. Commander asked the soldier to tight the
screw and gave him tools. The soldiers began to tighten the screw without making the hole in
the wood. The commander was asked why the soldiers is doing so, i.e., tightening the screw
without first making hole in the wood. The commander replied that at the time of war the
screw has to be tightened in the steel without making hole in that. Well, it is wood and I have
not ordered to make hole in the wood. Similarly Muni observe their activities / vows with
firmness. One disciple used to remain indolent during Samayika. Guru ordered him to stand
up. That Muni remained in standing posture for 24 hours as the Guru did not ask him to
sitdown. Muni use ash of cow dung at the time of plucking hair. Once a Muni has to do
Keshlaunce and the ash was not available, hence Muni Maharaj did Keshlaunch without
the ash. Many such activities they do rigorously.
15. Taking food as is available - Just as Muni take food as is available (Yathalabdha).
The word Yathalabdha purports that what the Shravak offers the same they take, (i.e.
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they do not demand special quality or tasty food), similarly whatever food is given to soldiers
from plane at the time of war, they take that very food (happily).
16. Non-gain - Many times Muni do not get food due to non-fulfilment of the resolution
(Vidhi) or due to losing way while passing through the jungle, similarly many times soldiers
do not get food in the times of war.
17. Penance of solitary habitation - Just as Muni sleep in solitary place for winning over
sleep, squat posture, similarly soldiers also take a little sleep on gravelly soil, thorny land,
uneven land ,etc.
18. Penance of enduring sufferings - Just as Muni Maharaj meditate beneath the tree in
the rainy season, in the sunlight in the hot season on the bank of river in the cold season,
similarly soldiers always used to endure obstacles of cold, hot and rains.

1. Samadhi is a temple.
2. Military men are required to go in cold places for 3 years, in rainy places for 3 years, in the
peace area for 3 years and in the battle field (war infested area) for three years.
3. The funeral procession of Muni moves off in the Jet plane.
4. Muni are not punished financially in the penitence.
Search elsewhere 1. Search examples of the patriotism of the Japanese soldiers.
2. Search the example of patriotism of Chanakya.
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Chapter - 28
ARYIKA
1.
2.
3.
4.
Who is called Aryika and which types of their routine duties are ?
With regard to female body-form, the women observing excellent restraint, are called Aryika.
They can not assume nudity like Muni, hence they wear one white saree of 16 hands length
and take food in their hallowed-hands in sitting posture. Their remaining activities (ritual) are
often the same as those of ascetics. The specific Yogas are forbidden for the Aryikas like
Vraksha Mool (tree root) Atapan Yoga, (i.e. to stand facing the Sun in the summer season)
Abhravkasha, (i.e. to meditate in open sky), etc. Aryikas have been conventionally stated
as Mahavrati, i.e. observers of the great vows. They belong to the fifth stage of spiritual
development, (i.e. Pancham Gunasthanvarti). They have been regarded better than
Ailakas and Kshullakas. Shravkas pay their obeisance to them by addressing Vandami.
Aryikayen also mutually exchange Vandami as etiquette (Samachar). Their place of residence does not remain very near or very far from the residence of Shravakas. These
Aryikayen live in the hermitage (staying place of Aryikayen) in the group of 2-3 or up to
30-40. They go for taking food or for adoration of the ascetics, etc. together with the Ganini
(the head of the Aryika) or after taking permission from their Ganini or the chief Aryika,
not alone but with some other Aryikas.
What kinds of activities are not suitable for Aryikas ?
Weeping, causing other to be bathed, to feed, to cook, sewing-embroidery, weaving sweater,
etc. which suited to the house-holders are not suitable to be done by Aryikas.
What works the Aryikayen do ?
They always remain devoted to studies, assiduous in learning the lessons of scriptures, in
reflecting contemplations (Anupreksha) and in penance and restraint being continuously
engrossed in the practice of knowledge.
From how much distance the Aryikayen and women pay their obeisance to Acharya,
Upadhyaya and Sadhu Parmeshthi ?
They pay obeisance to the Acharya remaining at a distance of 5 hands, to the Upadhyaya
at a distance of 6 hands and to the Sadhu Parmeshthi at a distance of 7 hands.

1. Aryikayen can not pay their obeisance to the Acharya Parmeshthi at a distance of seven hands.
2. Aryikayen belong to the fifth stage of spiritual development.
Search elsewhere 1. Of which provinces the Aryikayen initiated by Acharya Shri Vidyasagar ji belong ?
2. Where Acharya Shri Vidyasagar ji awarded Aryika initiation in highest number of all ?
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Chapter - 29
SAMYAGDARSHANA - RIGHT FAITH

1.
2.
3.
What is Samyagdarshana (Right Faith) ?

To have faith in the true Deity, Scripture and Guru without three stupidities (Murhta) and
eight arrogances (Mada) but with eight limbs (qualities), is Samyagdarshana' (Right Faith).
What is the definition of Samyagdarshana according to four expositions (Anuyoga)
of Jain scriptures ?
(1) 'Prathamanuyoga' (Biographical exposition related to Jain - Lords and great personalities) - To have faith in true Deity, Scriptures and Guru, the preceptors.
(2) Karnanuyoga (Scriptures which deals with the structure and constitution of the universe) - The auspicious feeling of reverential belief in suppression, destruction and destruction cum-suppression of seven configurations (characteristics) of Karmic nature (Karama
Prakriti).
(3) Charananuyoga (Scriptures dealing with principles of prescribed conduct for shravakas
and saints) - To have feeling of 'Prasama', i.e. spiritual calmness, 'Samvega', i.e. to have
fear of the sufferings of worldly life, 'Anukampa', i.e. feeling of compassion, and 'Astikaya',
i.e. firm faith in religion. Having such wisdom that there is existence of Jeeva ,etc. mattersubstances.
(4) Dravyanuyoga ,(i.e. scriputures or expositions dealing with substances and metaphyics)
- Belief in reality ascertained as it is, is right faith i.e, 'Samyagdarshana'.
What are the kinds of Samyagdarshana ?
Two kinds - (1) 'Sarag Samyagdarshana' (Right faith / perception with auspicious attachment).
(2) 'Veetraga Samyagdarshana' ,(i.e. Right faith without any attachment).
(1) 'Sarag Samyagdarshana' (i) Right faith with great affection for religion ,is 'Sarag Samyagdarshana'.
(ii) Its main characteristic is the expression of spiritual calmness, fearful feeling from worldly
life, compassion and firm faith in religion. (Shri Dhavla Book, 1/4/152)
(A) Spiritual calmness (Prasama), absence of intensity towards passions and attachments.
(B) Fearful feeling from worldly life (Samvega), i.e remaining fearful of the worldly life.
(C) Compassion (Anukampa) To have friendly feeling towards each and every living being.
(D) Firm faith in religion (Astikya) To have the wisdom which believes that Jiva, etc. are
matter-substance and they do exist.
(2) 'Veetraga Samyagdarshana' Passionless and attachmentless 'Samyagdarshana', is 'Veetrag Samyagdarshana'. It is
invariable concomitant of 'Veetraga Charitra'. Here hormony exists between faith and
conduct.
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4.
5.
6.
7.
Example - Ramchandra Ji was a man of right faith. When Seetaji was kidnapped, he searches
for Seetaji. He inquires, from tree, river ,etc. the whereabouts of Seetaji. On the other hand,
when he immerses in pure conscious thoughtful activity (Suddhopayoga) in the state of
Muni and the Jiva of Seetaji thinks that their mutual relation with each other had been for
many births and if he remains immersed in such kind of meditation then he would attain
salvation before her (the Jiva of Seetaji). Therefore, the right-believer Jiva of Seetaji causes
affliction on Muni Ram but Ramchandraji did not deviate from meditation. Now think
Ramchandraji was a right-believer before becoming Muni and also a right-believer in the
state of Muni, then what is the difference (in both the situations) ?, the difference was formerly it was right-belief but with attachment, there was difference between faith and conduct, therefore, he was searching for Seetaji, hence, it was a 'Sarag Samyagdarshana'.
When he became Muni then he attained harmony between faith and conduct and became
attachmentless right-believer, so he remained enduring affliction caused by the Jiva of Seetaji
and attained Omniscience. It is 'Veetraga Samyagdarshana'.
What is 'Vyavhara Samyagdarshana 'and 'Nischaya Samyagdarshana '?
To have faith in the nature of pure Jiva ,etc. Tattvas ,i.e. realities, is right-faith from the
practical point of view ('Vyavhara'), i.e. faith with attachment or affection towards the
Lord, Scripture and Guru and in pure seven Tattvas. And right-faith without any attachments ,(i.e. Veetraga Samyakatva) alongwith possessionless conduct ,(i.e. Veetraga
charitra), is Nischaya Samyakatva (Absotute perception or belief). ,i.e. 'Nischaya
Samyakatva' can not take place without 'Veetraga charitra'.
What are the kinds of 'Samyagdarshana' with regard to its origination ?
It is two kinds - (1) Nisargaja (2) Adhigamaja
(1) Nisargaja Nisargaja Samyagdarshana (independent perception of right-faith) which originates without teaching of others but by visiting and paying reverence to the idols of Lord Arihanta,
intense feeling of pain, perception of auspicious benedictory events of Lord Jinendra (Panch
Kalyanaka etc.), is called Nisargaja Samyagdarshana.
(2) Adhigamaja That which is attained by teaching of of others-Guru, etc., is 'Adhigamja Samyagdarshana,'
i.e. right faith occurring from teachimg by others.
What is the internal cause in 'Nisargaja' and 'Adhigamaja' ?
In both kinds of the right-faith the internal cause is the same, namely the suppression, destruction or destruction-cum-suppression of wrong belief (Mithyatva), right-cum-wrong
faith (Samyag Mithyatva), Karmic natures causing slackness in right belief (Samyaka
Prakriti) and the four passions leading to endless mundane existence (Anantanubandhi
Chatuska). (Tattvartha Sutra, 1/3))
What are the kinds of 'Samyagdarshana'' with regard to internal cause ?
It is of three kinds - (1) 'Upsama Samyagdarshana' (Origination of right faith due to
137
suppression of Karma).
(2) 'Kshayopasama Samyagdarshana' (Destruction-cum-suppression of Karmas).
(3) 'Kshayika Samyagdarshana' ( The pure irrevocable right-belief after destruction of
faith - deluding Karma).
8. What are the kinds of 'Upsama Samyagdarshana' ?
It is of two kinds (1) 'Prathamopsama Samyagdarshana'.
(2) 'Dvitiyopasama Samyagdarshana'.
(1) 'Prathamopsama Samyagdarshana' 1 (First suppression right belief) - The right belief
which originates in a wrong believer due to suppression of seven types of Karmic natures,
viz. three species of karmic nature of faith-deluding karma, i.e. wrong belief (Mithyatva),
mixed right and wrong belief (Samyak Mithyatva), Karmic nature causing slackness in
right belief (Samyakatva Prakriti) and intense/infinite passions of anger, pride, deceitfulness and greed, leading to endless mundane-existance, is Prathopsama Samyagdarshana.
It occurs in being of all the four body-forms.
(2) 'Dvitiyopasama Samyagdarshana' - The 'Upsama Samyagdarshana' (suppressional
right belief) which occurs after destruction-cum-suppression right belief (i.e. Kshyopsama
Samyagdarshana), is called Dvitiyopsama Samyagdarsana. It also arises from suppression of seven types of Karmic natures. If a Muni of the seventh stage of spiritual development (Saptam Gunasthanvarti) ascends suppressional ladder (progression) then he necessarily attains either 'Kshayika Samyagdarshana' (Irrevocable right belief after destruction of faith - deluding Karmas) or 'Dvitiyopsama Samyagdarshana' (second suppressional
right-faith).
Speciality - According to other Acharyas 'Dvitiyopsama Samyagdarshana' is attained
by Kshyopsama Samyagdrasti who is a possessor of the fourth stage of spiritual development to the seventh stage of spiritual development., (i.e. 4th, 5th, 6th, 7th stage of spiritual
development). (Shri Dhavla, 1/27/211, Kartikeyanupreksha, 484 Teeka, Moolachar, 205 Teeka)
9. Which 'Samyagdarsana' a Jiva' attains for the very first time?
Prathopsama Samyagdarshana.
10. Who can attain 'Prathopsama' and 'Dvitiyopsama' Samyagdarshana ?
'Prathopsama Samyagdarshana' - Only wrong believers who are five sensed with mind,
possess all 'Paryaptis' and are born by uterus or by instantaneous birth, (i.e. infernal or
celestial beings) can attain Prathopsama Samyagdarshana and not five sensed with mind
but are born by spontaneous generation can attain it.
'Dvitiyopsama Samyagdarshana' - Only 'Muni' with Kshayopsama Samyagdarshana
or men of 'Karam bhumi' with Kshayopsama Samyagdarshana who have reached to
the 4th stage of spiritual development to the 7th stage of spiritual development, can attain
1.
The false believer from beginningless time suppresses 5 natures (configuration) and the one
who after attaining the right-faith, is degraded from it suppresses 5, 6 or 7 natures.
138
Dvitiyopsama Samyagdarshana. Dwellers of Bhogabhumi cannot attain it.

11. What is difference between Prathamopsama and Dvittiyopsama right belief ?
First suppressional Right belief
Second suppressional Right belief
1. The religion starts precisely from it
1. It occurs after begining of religion.
2. It is attained by all the four body-forms

living beings
2. It is attained only by ascetics or by

human beings of 4th to 7th stages of
spiritual of development.
3. It consists of 4 to 7 Gunasthans
3. It consists of 4 to 11 Gunasthans.
4. It does not exist in any body-form in

an undeveloped condition
4. It can exists only in the celestial body-form

in undevelopment condition.
5. It is attained by the false believer
5. It is attained by Kshyopsama right believer.
6. Death does not take place in it
6. The death can take place in it.
7. It can happen innumerable times in

Arddhapudgala Paravartan Kala,
i.e. half the time of whirling round
matter/semi matter
7. It can happen two times in one birth and

four times in full world cycle.
8. After manifestation of first suppressional

right belief it can again manifest only
after lapse of innumerable years
8. It can manifest after one Antarmuhurta.
9. Its duration is less, even it is of

Antarmuhurta
9. Its duration is innumerable times more

than the duration of the first suppresional
right belief.
10. The purity of three types of attitudes

10. The purity of thought activities of the three
of the soul remains very low, (i.e. purity
Karan (Trikaran) of the soul remains
of Adhakaran (low tended activity),
innumerable times more than in the first
Apoorva karan, i.e. un precendented
supressional right belief.
spiritual fervour and Anivrati Karan, i.e.
progressive and similar result of all beings
in the 9th stage of development)
12. What is Kshayopsama Samyagdarshana ?

The Samyagdarshana which arises from destruction without their fruition and suppression
of six types of Karmic natures, viz.-four passion leading to endless mundane existence, i.e.
anger, pride, deceitfulness and greed, wrong belief (Mithyatva) and mixed right and wrong
belief (Samyaga Mithyatva) and rise of Karmic nature causing slackness in right belief
(Samyak Prakriti), is called Kshayopsama Samyagdarshana.
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13. Who are entitled to attain Kshayopsame Samgdarshan ?

Wrong believers of all the four body-forms who are five sensed with consciousness, i.e. with
mind, completely developed (whose all organs are fully developed), are born by uterus or by
instantaneous birth or by spontaneous generation can attain it. It is also attained by right
believers having first suppressional right belief, second suppressional right belief and rightcum-wrong believers.
14. What is 'Kshayika Samyagdarsana' (The pure irrevocable right belief after destruction of faith deluding Karma) ?
The 'Samyagdarshana' which arises on destruction of seven types of Karmic natures, is
'Kshayika Samyagdarshana'.
15. Who can attain Kshyika Samyagdarshana ?
Only man of Karma-bhumi (land of action) who is destructional-cum-suppressional right
believer can attain Kshayika Samyagdarshana in the proximity of Omniscient (Kevali)/
Scriptural Omnicient (shruta-Kevali) ,i.e. well-versed in entire scriptural knowledge.
16. If Kshayika Samyagdarshan is attained only by human being then how Kshayika
Samyagdrishti ,(i.e. right believer after annihilation of faith deluding Karma) are
found in all the four body-forms ?
The human being who has bonded the age of hell, Tiryancha or human being and afterwards has attained Kshayika Samyagdarshan, he, after death will only become infernal
being of the first hell or Tiryanch or human being of the Bhogbhumi, who has bonded the
age of celestial being or has not bonded any age, then he will as a rule, go to the celestial
body form and will be a Vaimanika Deva. Thus Kshayika Samyagdrishthi are found in
all the body forms. (R.KS., 35)
17. Maximum how many births a Kshayika-right-believer can attain salvation, the final
emancipation ?
In four births - First human birth in which Kshayika Samyagdarshana was attained, second human or Tiryanch of Bhogbhumi, third is celestial body-form and in fourth, having
been born as man of Karam-bhumi, will attain salvation.
18. What is the duration of all the three kinds of right belief ?
Samyagdarsana
Minimum Duration
Maximum Duration
Prathopsama
Antar Muhurta (48 min.)
Dvitiyopsama
Kshayopsama
66 Sagar
Kshayika
Always (Sadi Ananta)

(which has beginings but
not end)
(It does not quit after
occurrence)
Always (Sadi Ananta)

(It does not quit after
occurrence)
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19. Well, out of three Samyagdarshana, how many are Sarag & Veetraga ?
Kshayopsam Samyagdarshana is Sarag and the remaining two are both Sarag & Veetraga
Samyagdarshana.
20. How many Samyagdarshana are 'Nisargaja' and 'Adhigamaj' among all the three ?
All the three right beliefs, are 'Nisargaja' and also Adhigamaj.
21. 'Kshayika Samyagdarshana' is attained in the proximity of Kevli, Shrut Kevli (Omniscient, Scriptural Omniscient) hence, it is 'Adhigamaja' How is it 'Nisargaja' ?
The beings who after coming out of the second or third hell become Teerthankara, they do
not need other's teaching for attaining irrevocable right-belief after destruction of faith deluding Karma (Kshayika Samyagdarshana) on the other hand, they attain 'Kshayika
Samyagdarshana' without teachings by others. Therefore, here 'Kshayika
Samyagdarshana' becomes 'Nisargaja'.
22. What are other causes in attaining 'Samyagdarsana' ?
Following are the causes :
1. Jatismarana
Recollection of the memories of past births.
2. Dharamasravana By listening to the preachings of learned, Muni, etc.
3. Jinabimba Darsana By visiting and paying reverence to the idols of Lord Arihanta.
Visiting Sammed ShikharJi, Urjayantaji, Champapurji,
pavapurji and super-saints (Labadhisampanna Risi) are
also included in 'Jinbimba Dasrshan'.
4. Vednanubhava
By experiencing the painful results of some wrong doings, i.e. intense feeling of pain.
5. Devarddhi Darsana Seeing the supernatural powers of other celestial beings of
higher status than one's own-self.
6. Jinmahima Darsana Perception/seeing of excellences (benedictory auspicious
events) of Lord Jinendra, i.e. Panch-Kalyanakas of
Teerthankaras.
23. Out of above six causes through which causes and in which body-forms the
Samyagdarshana is attained ?
In Hellish body-forms : By Jatismaran, Dharam Shravana (up to 3rd earth) and
Vednanubhava.
In Tiryanch & Human body-forms : Jatismaran, Dharam Shravana &
Jinbimbdarshan.
Speciality - Jinmahima is included in Jinbimbdarshana.
Celestial body-forms : By Jatismaran, Devardhidarshana (up to 12th heaven), Dharam
Shravana, Jinmahima Darshan (up to 16th heaven).
In Nav Graiveyaka : By Jatismaran & Dharam Shravana.
In Nav Anudish & in Five Anuttras : They are already Samyagdristhi. (Rajvartika, 2/312)
In Bhogbhumi : By Jatismaran & Dharam Shravana (Through instructing by celestial
deities and preaching of Muni endowed with supernatural power of moving in the sky
(Charanriddhi dhari Muni)).
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24. Which are ten kinds of Samyagdarshana ?

1. Aj Samyagdarshana - Obedience right faith : The faith in reality (Tattva) manifested
merely by faith in the preachings of the attachmentless Lord Jina, is Aj Samyagdarshana.
2. Marga Samyagdarshana - Path of right faith (Right attitude towards path of salvation)
Without listening to scriptures, to have unshakable faith in the path of salvation, knowing that
beneficial, is Marga Samyagdarshana.
3. Updesha Samyagdarshana - Instructional-right faith : The right faith / faith in reality
generated through listening to the life stories of 63 Shalaka Personages, is Updesha
Samyagdarshana.
4. Sutra Samyagdarshana - Aphorism-right faith : The right faith manifested due to listening to the holy scriptures explaining the conduct and daily routine of ascetics, is Sutra
Samyagdarshana.
5. Beej Samyagdarshana - Compendious right faith : The right faith generated on hearing
of Beej pada, i.e. essenceful groups of words used for acquiring infinite knowledge, is Beej
Samyagdarshana.
6. Sankshepa Samyagdarshana - Brief right faith : The right faith gained through knowing
the nature of Jeeva, etc. matter substances only in brief, is Sankshepa Samyagdarshana.
7. Vistar Samyagdarshana - Extensive right faith : The Bhavya Jeeva who becomes
believer in reality (Tattva Shriddhani) by listening to 12 limbs of scriptures, is called Vistar
Samyagdarshana.
8. Artha Samyagdarshana - Core-sense right faith : The right faith gained on grasping only
the core sense of the scriptures without detailed interpretation, is Artha Samyagdarshana.
9. Avgaarh Samyagdarshana - Deep right faith : The right faith of the scriptural omniscient
(great ascetic well-versed in all scriptures ,i.e. Shrutkevali), is Avgaarh Samyagdarshana.
10. Parmavgaarh Samyagdarshana - Supreme profound right faith : The right faith of the
omniscient, is Parmaavgarh Samyagdarshana.: (R. V., 3/36)
25. Which are the 25 faults of Right-belief ?
3 Ignorances or follies (Murhata), 8 pride (Mada), 6 perversities (Anayatama) and 8
suspicions (Sanka) ,etc. faults (contrary to 8 limb of right faith), these 25 are faults of
Samyagdarshana.
26. What is 'Murhata' and what are its kinds ?
Indiscriminating / imprudent actions which impute faults to Samyagdarshana, is 'Murhata'
(stupidity). It is of 3 kinds (1) Lok Murhata (superstition) - Bathing into the ocean, rivers regarding it a religious performance, making a heap of sand, falling down from the mountain, burning in the fire ,etc. is
'Loka Murhata', i.e. false traditional or false ritualistic belief.
(2) Deva Murhata (believing false deities) - Worshipping goddes-gods who are filled with
attachment and aversion, being enchanted with desires for getting desired fruits, is Deva
Murhata.
(3) Guru Murhata (Belief in false preceptor) - Worshipping, rendering hospitable treament
to false saints who are immersed in commencement, etc. violent activities (Arambha), at142
tachment to belongings, violence, fear and in activities which cause to sink into the world, ,is
Guru Murhata.
27. What is 'Mada' ? And how many are they ?
To have egoism, pride, arrogance, is 'Mada'. It is of eight kinds - 'Jna Mada', 'Puja
Mada', 'Kula Mada', 'Jati Mada', 'Bala Mada', 'Riddhi Mada', 'Tapa Mada' and
'Rupa Mada'.
(1) Jna Mada (Puff/pride of knowledge) - "I have so much knowledge that I can tell the
page number and its contents of the great treatises like Shri Dhavla, Jai Dhavla" but he
does not know even the body-form of one sensed beings. Such types of utterances ,is
'Jna Mada'.
(2) Puja Mada (Proud related to respect or prominence)- "I am honoured, I am respected
in every house, even abroad but you are not respected even at your own home what to say
in the city" Such utterance ,is 'Puja Mada'.
(3) Kula Mada (Family-puff)- "I belong to the family in which many members took 'Muni' &
'Aryika' initiation and you belong to the family in which no member renounced even night
eating" Such utterance ,is 'Kula Mada'.
(4) Jati Mada (Pride of caste) - "My mother took birth in that family in which moral conduct
is always followed but your mother comes from the family of no moral conduct even a little"
Such utterance ,is 'Jati Mada'.
(5) Bala Mada (Pride of possessing strength) - "I have so much strength that I can defeat
even hundreds of men in the battle and you have no strength even to overcome a fly" Such
utterance, is 'Bala Mada'.
(6) Riddhi Mada (Pride of possessing super-natural power) - "I possess many kinds of
supernatural powers. Wherever my feet appear the diseases, famines, epidemics ,etc. disappear and you possess no such supernatural power" Telling such words, is 'Riddhi Mada'.
Having pride of wealth is also included in the Riddhi Mada.
(7) Tapa Mada (Pride of austerity) - "I am a great ascetic. I observe atleast ten fasts in a
month but you go to take food daily" Such utterance, is 'Tapa Mada'.
(8) Rupa Mada (Pride of beauty-puff) - "I am very handsome, beautiful , look like a Kamdeva
(god of Love) even without cream-powder but you are quite black and Astabakra (crippled
in eight limbs)" Such utterance ,is 'Rupa Mada'.
28. What is 'Anayatana' (perversity or wrong perception) ?
'Ayatana' means 'place'. Here the word 'Ayatana' is used in the context of religion therefore,
its meaning is 'place of religion' contrary to it place of irreligion or impiety, is 'Anayatana'.
'Anayatana' are six - 'Kuguru' (a teacher or preacher with bad conduct), 'Kuguru
Sevaka' (a follower of Kuguru), 'Kudeva' (False deity), 'Kudeva Sevaka' (follower of
false deity), 'Kudharma' (false religion), 'Kudharma Sevaka' (follower of irreligion), not
eulogizing, not showing devotion, not serving these six either with mind or speech or with
body. If one eulogizes, worships or serves these six then it is fault in Samyagdarshana.
29. What are 'Sanka' etc. eight faults/infirmities (of Samyagdarshana) ?
(1) Shanka - Non-belief in elements / realities as propogated by 'Jinendra Deva'.
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30.
31.
32.
33.
(2) Kanksha - Desiring mundane enjoyments and pleasures by following the religion.
(3) Vichikitsa - Feeling disgust on seeing the unclean bodies of the Muni who are possessors of tri-jewels.
(4) Murha dristhi - Consenting by mind, eulogizing by words and serving by body the
wrong path and followers of wrong path.
(5) Anupguhan - Disclosing the faults of religious persons.
(6) Asthikaran - Not reestablishing people in the religion who are deviated/derailed from
the path of religion.
(7) Avatsalya - To slander co-religious fellow, not having affection towards them.
(8) Aprabhavna - To cause infamy to the discipline of Jainism by one's wrong conduct ,i.e.
not glorifying and not propogating the religion of Jina by one's own-good-conduct.
Note - These doubts ,etc. are the eight infirmities of 'Samyagdarshana', opposite to these
'Nihshankit' (doubtlessness about preaching of Lord Jina), 'Nihkankshita' (desirelessness
for worldly comforts), 'Nirvichikitsa' (freeness from any disgust on viewing excreta ,etc. of
saints), 'Amurhadristi' (non-foolish perception/infallible outlook/freedom from superstitions), 'Upguhana' (safeguarding/not disclosing others faults), 'Stithikaran' (re-establishing those in religion who have been deviated from religion), 'Vatsalya' (affection towards
co-religious fellows), and 'Prabhavna' (glorifying and propogating preaching and religion of
Lord Jina), are limbs or qualities of 'Samyagdarshana'.
Which are the eight virtues of Samyagdarshana ?
(1) Samvega - Always fearing with the sufferings of transmigration or keeping affection to
wards religion.
(2) Nirvegs - Non-attachment towards sensual pleasure.
(3) Ninda - Slandering one's own faults.
(4) Garha - Disclosing one's own faults before the Guru.
(5) Upsama - Quieting anger ,etc. perversions.
(6) Bhakti - Devotion / affection towards Panch Parmeshthi, i.e. five supreme divinities.
(7) Vatsalya - To have affection towards co-religious fellows.
(8) Anukampa - Having compassion on all the living beings. (Charitrasar Shravakachar, 7)
Where the right-beliver does not born ?
The right-believer is not born as infernal being, Tiryamcha, Bhavanatrika 'Deva' ,(i.e.
'Vyantar', 'Jyotiska' and 'Bhavanvasi' deva) ,neuter, of famine gender, of low caste group,
physically disabled, of short life, one sensed, vikalchatuska ,(i.e. 2, 3, 4 sensed) and a
being without mind ,i.e. Asamjni) and as a poverty-sticken person.
Note : Samyagdristi can also become infernal being and Tiryamcha, as has been clarified
in question No. 16.
What advantages a right-believer gets ?
A 'Samyagadristi' (right-believer) gets the high rank among celestial beings, high status
among human beings ,i.e. of 'Chakravarti' and even of 'Teerthankara', etc.
What is the distinguishing mark of a Samyagadristi ?
Acharya Nemichandraji tells in the 'Jeeva Kand' 144
fePNara osnarks thoks foojh;nal.kks gksfn A

.k ; /kEea jkspsfn gq egqja [kq jla tgk tfjnks AA thodk.M&17AA
- The living being who experiences wrong faith, has opposite reverential belief in substances,
i.e. not ascertains them as they are instead he ascertains them as something else, for instance,
(1) Just as a man, suffering from Jaundice, does not feel even the sweet juice as tasty,
similarly true religion does not seem pleasant to a wrong-believer. That is to say, it is clear
from this 'gatha' (csouplet) that to whom religion is agreeable or pleasing, he is a rightbeliever because to a person suffering from jaundice of wrong faith, the religion is not agreeable to him.
(2) Those are also right-believers who do not slander others do not praise of them-selves,
because who slander others alongwith their own praise, they binds low-Gotra and low caste
is bonded only up to the second stage of spiritual development. Therefore, a person who
slander others and praises one's own-self can not be a right-believer.
34. Which 'Samyagdarshana' generates from which 'Samyagdarshana' ?
From first 'suppressor Samyagdarrshana' - 'Kshyopsam Samyagdarshana'.
From second 'suppressor Samyagdarshana' - 'Kshyopsam Samyagdarshana'.
From 'Kshyopsama Samyagdarshana' - Second Upsamsamyagdarshana and 'Kshayika
Samyagdarshana'.
From Kshayika Samyagdarshana - None 'Samyagdarshana' is manifested.
35. What are the synonymous names for 'Samyagdarshana' ?
Right faith ('Sraddha'), reverence ('Astha'), liking ('Ruchi'), belief ('Pratiti') ,etc.
1. The soul of Seetaji who is at present, in the heaven, possesses Kshayika Samyagdarshan.
2. There are not two kinds of Upsam Samyagdarshan.
3. The Samyagdarshan of the Ayoga Kevali ,(i.e. omniscient without physical presence),
is called Parmavgarh Samyagdarshana.
4. To have bath in the river for cleaning the body, is Lokmoorhta.
5. The one who praises own-self together with slander of others can not be Samyagdrishthi.
Search elsewhere 1. Who Acharya has described Kshayika Samyagdarshan as Veetrag Samyagdarshan
and in which treatise ?
2. How the Samyagdarshan is generated through Jatismaran ?
3. How the Samyagdarshan is manifested by experience of pain / suffering ?
4. Which are the transgressions (Atichar) of Samyagdarshan ?
5. In how many body-forms the Samyagdarshan remains with the neuter gender, female
gender and male gender ?
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Chapter - 30
TRUE DEITY, SCRIPTURE AND GURU

1.
2.
3.
4.
5.
6.
7.
8.
Who is pta ?
The true deity is called pta.
Who is true Deity ?
Who is attachmentless, omniscient and a benevolent sermonizer, that very is the true deity.
Who is Veetragi ?
That great soul who is free from 18 faults, is called Veetragi or "Veteto nashto Rago
yesham te Veetragah" ,i.e. whose attitude of attachment has destroyed, is called Veetraga.
Who is omniscient ?
The one who knows all the matter-substances of the world and their infinite modes of all the
three times (Past, Present and Future) simultaneously, such Supreme Soul (Parmatma), is
called omniscient.
What is called benevolent sermoniser / preacher ?
The one who is the leader of the path of salvation and instructs Bhavya Jeeva (i.e. who are
worthy to attain salvation) for setling them on the path of salvation, that supreme soul, is the
benevolent sermoniser.
How many Parmeshthi are Veetragi & Sarvagya ?
Two Parmeshthi - Arihant & Siddha are Veetragi and Sarvagya (omniscient).
Who is Hitopdeshi (benevolent sermoniser) Parmeshthi ?
The Arihanta Parmeshthi is the benevolent sermoniser.
Which are 18 faults not found in Veetragi ?
Acharya Samantbhadra has described 18 faults in verse 6 of Ratankrandak Shravkachar,
{kqfRiiklktjkrad] tUekUrdHk;Le;k% A
thus -
u jkx&}s"k&eksgk'p] ;L;kIr% l izdhR;Zrs AA

hunger, thirst, old age, disease, birth, death, fear, pride, attachment-aversion, delusion/infatuation, anxiety, disliking astonishment, sleep, sorrow, grief (distress) and sweat, these 18
faults are not found in Arihanta Parmeshthi.
9. Some regard that the omniscients take morsel food due to which they remain restored to life (live alive) for one Purva Koti years ?
The omniscient never takes morsel food like worldly beings, to regard him taking morsel
food is the cause of binding of false belief. To regard them as taker of morsel food then
existence / occurence of hunger and thirst, etc. has to be accepted due to which faults of
hunger-thirst ,etc. would arise and the virtue of attachmentlessness will disapear, hence they
also can not be said as omniscient.
10. Prove that omniscients do not take morsel food ?
The omniscient can not be a taker of morsel food this fact can be proved as following 1. The tendency of hunger is felt due to rise of Vedniya Karma (Karma causing the feeling
of pain & pleasure) and the fruit of Vedniya Karma is gained with the association of Mohniya
Karma (deluding Karma) and due to non-existence of Mohniya Karma, the omniscient,
precisely does not feel hunger at all.
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11.
12.
13.
14.
15.
2. The instinctive desire for food (Ahar Sanj) remains up to 6th stage of spiritual development (Gunasthan) and the activity of taking food also remains in the 7th stage of development, hence there is not instinctive desire for food but the activity of taking food does exist
but the Omniscient possesses thirteenth Gunasthan, hence they not take morsel food.
3. The Omniscient is possessed of omniscience due to which all the auspicious-inauspicious
matter-substance are clearly coming into his vision, hence due to seeing of inauspicious
matter-substance there will be context of food obstacle (Antrai). When ordinary Shravaka
also observe food obstacle on seeing inauspicious matters then the Omniscient may not
observe, is not possible. (R.K.S., 6 Teeka)
4. Infinite immobile / static living beings and innumerable mobile beings are filled in our body,
they take food present in our body due to which our body used to become constantly feeble
and weak. We have to take food necessarily for making good that deficiency. Not any Jeeva
whatsoever is found in the body of the Omniscient Lord, hence they do not need any type of
morsel food.
How the body of the Omniscient remains steady for some less one Purva Koti without food ?
Through Nokarmahar (taking of matter-particle). Due to his pure thought activities pure
matter-particles molecules (Pudgal Vargnayen) used to constantly come near him which
are helpful in maintaining his gross body.
The Omniscient takes food of matter-particles which sustain the gross body then
how many types of food are there and which kind of food they take ?
The intake of food are of six kinds 1. Nokarmahar (Taking of Nokarma Vargna) -of the Omniscient
2. Karmahar (Taking of Karmic matter )
- of infernal beings
3. Kavlahar (Mouthful morsel)
- of human beings & Tiryanchas
(Kaval, i.e. morsel)
4. Lepahar (Smearing food)
- of vegetables etc.
5. Oja (Teja) Ahar (Warmth food)
- found in bird's eggs
6. Mansika Ahar (Mental food)
- of celestial beings
(Ratankarandak Shravakachar, Commentary of 6 special meaning)
Tell the synonymous names of Apta ?
Parmeshthi (Divinity), Paramjyoti, Veetrag, Vimal, Kritee, Anadimadhyant, Srva,
Shast, Ardhanarishwar and Jagannath ,etc.
Tell the names of Navdevta (Nine reverential and supreme souls & objects) ?
Arihanta (Omniscient), Siddha (Liberated souls), Acharya (the preceptor head),
Updhyya (scriptural teacher), Sadhoo (Ascetics), Jindharam (Jain religion), Jingam
(Jain scriptures), Jina Chaitya (Jina idol) and Jina Chaityalaya (Jina Temples).
Why the Acharya, Updhyya and Sadhoo are called Deva ?
The Acharya, Updhyya and Sadhoo assume the nude posture like omniscient and possess maximum scriptural knowledge whatever remained after the Omniscient, hence they are
also Deva (Deity), because the right faith, right knowledge and right conduct with which the
Omniscient in endowed the partial purity of that gems-trio is also found in them and precisely
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they are means of stoppage of Karma, dissociation of Karma and of salvation, hence like
the Omniscient all the three are partially faultless. They are adept of the path of salvation and
are preachers of religion, are worshippable, hence they are also called Deva.
16. Some person say that there is no existence of the Sarvagya at all because they are
not seen, what is its solution ?
If you say that there is no existence of the Sarvagya, then I ask, where Sarvagya does not
exist ? Whether He does not exist in this region and in this period or in all the three worlds or
in all the three times (Past, Present & Future) ? if you say that the Sarvagya does not exist in
this region (i. e. continents known till today) and in this period, then I accept it. If you say that
He does not exist in all the three worlds and in all the three times then please tell how you
know and see it ? If you have known the absence of Sarvagya in all the three worlds and in
all the three time, then you yourselve became Sarvagya because the Sarvagya is that who
knows all the three worlds and all the three times, and if you have not seen / known all the
three worlds and all the three times without the existence of Sarvagya, then how can you say
that there is no Sarvagya in all the three worlds and in all the three times. Thus it is proved
that non-acceptence by you of the existence of the Sarvagya is not appropriate.
Transformation of very subtle atom, etc. (matter particle), with regard to time distantly placed,
Ram-Ravan ,etc. and distantly situated Sumeru mountain ,etc. are certainly perceptible to
some one or the other because they are conjectural for example fire,etc. matter-substances
are objects of conjecture and certainly thy are also perceptible to some one or the other.
Similarly the Sarvagya decisively exists. Hence, the existence of the Sarvagya is proved.
The Vedanti (well-versed in Vedic knowledge) and Buddhists have also accepted the
existence of the Sarvagya.
17. What are the essential properties of true scripture ?
Only scripture revealed by the Omniscient Lord and assumed / grasped by the Gandharas,
the possessor of supernatural power of preponderant intellect and written by the Acharya,
Upadhyaya and Sadhu are called true scriptures.
18. What is the appearance / form of the true Guru ?
According to the verse 10of Ratankarandak Shravakachar, the appearance of the true
fo"k;k'kko'kkrhrks fujkEHkks ifjxzg%A
Guru is as follows :-
Kkku/;ku riksjLriLoh l iz'kL;rs AA

Meaning - Who is not subjugated to sensual enjoyment of five sense, is free from commencement involving violence and possessions, remains engrossed in knowledge, meditation
and penance, he only is the laudable true Guru.
19. What is the meaning of the word Guru ?
The word Guru means great. The teacher is called Guru in the world, father-mother are
also called Guru but in the case of religion, the Acharya, Updhyya and Sadhu are
called Guru because they show the true path of beneficence through their preaching or by
only causing the living being to have the view of their (of the Guru) life - style without
exhorting, getting which the being becomes gratified and happy for ever.
20. What is the main characteristic of the Sadhu ?
According to the ballad no. 241 of Pravachansar, the main characterstic of the Sadhu is as
148
follows :-
lelkqca/kqoXxks lelqgnqD[kks ilalf.kanleks A

leyksdap.kks iq.k thforej.ks leks le.kks AA
Meaning - Who keeps enemy and kith and kins at par, to whom pleasure and pain are alike,
who keeps equanimity between praise and slandering, for whom there is no difference between stone and gold, i.e. both are equally valueless for him, who keeps equanimity beetween
life and death, that is Shraman (Sadhu).
21. What are other many general attributes / virtues of Sadhoo ?
Many general virtues of the Sadhu have been narrated in Shri Dhavlaji, Book 1, thus :-
lhg&x;&olg&fe;&ilq&ek#n&lw#ofga eanfjanq&e.kh A
f[kfn&mjxacj&lfjlk ije&i;&foeXx;k lkgw AA
Meaning - Valiant like lion, self respecting like elephant, of polite and considerate nature like
ox, straightforward like the deer, innocence and indifferent tendency in taking food like the
cow, moving all alone without any hitch or hinderence like the air, brilliant like the sun or
illuminator of all the elements (realities), profound like the ocean, firm and unshaken like
mountain, tranquillizing like the moon, radiant like the jewel, enduring all the obstacles and
difficulties like the earth, living in indefinite (not fixed) staying places like the snake, not
expecting / remaining without any support like the sky, detached and remaining engaged in
the investigation of the supreme position (Parampada) for all the time, are Sadhu.
1. The Siddha Parmeshthi is not Apta.
2. Who has renounced all the external belongings, are Veetragi.
3. Two Parmeshthi are Sarvagya & Veetragi.
4. You take smearing food (Lepahar).
5. Animals take mouthful-morsels.
6. There is not three types of taking food among living beings of Tiryancha body-form.
Search elsewhere 1. Who was that Muniraj who felt aversion from worldly life seeing the frog in the mouth of
the snake ?
2.
eklksiokl djuk ouokl tkuk A
vkrkiukfn riuk ru dks lq[kkuk AA

fl)kUr dk euu ekSu lnk fuHkkuk A
;s O;FkZ gSa Jke.k ds fcu lkE; ckuk AA
That is - Observing fast for a month living in forest.
Observing penance in sun-light, in summer season.
Causing pine to the body.
Reflecting on principles of religion.
Always keeping mum.
All are futile without equanimity of the Shraman.
Of which treatise the above Hindi translation in verse is ? and who composed it ?
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149
Chapter - 31
THE TEMPLE SYMBOLIZE, OF WHAT

1.
2.
What is temple ?
The place where Jina-idols are installed, is called temple.
The temple symbolize - of what ?
The temple is a symbol of Samavsaran, River, Hospital, School, Life Insurance corporation, Ticket Windows, Bank, Factory of wealth and sources of information.
Samavsaran : Just as the preaching of the Teerthankara is gained in the Samavsaran,
similarly the silent preaching is gained through the Jina-idol in the temple, hence the temple is
the symbol of Samavsaran.
River : Just as the river quenches the thirst of all irrespective of pauper or rich, sinner or
virtuous souls, violent or non-violent, causes peace to all without any partiality, similarly the
Jina - temple removes the physical and mental heat persisting through life after life of the
living beings who are off the track (wandering about) in the world without any discrimination
of pauper-rich, sinner- virtuous ,etc.
Hospital : The person goes to the Hospital when he is ill. The doctor wants to cure the
disease but some diseases are not cured and the diseased dies. Incurable diseases are cured
through the temple, such diseases are birth, old age, death. The temple destroys the main
source of disease, i.e. birth, old age and death then these external diseases, precisely do not
occur at all.
School : Just as you send your children to school, colleges etc. for education so that your
son may get the degree in Medicine, Engineering, etc. similary, there are Pathshala (religious schools) in the temples for sustaining the culture and sacraments where the art / method
of making the soul like the supreme soul (Parmatma) is taught. The worldly degree remains
only for the existing one birth but the knowledge gained through the Pathshala causes
gaining conventially the degree of omniscience which lasts for infinite births.
Life Insurance Corporation : In case one dies after paying the first installment then the
sum insured is paid to the family members of the diseased. In case there is insurance of some
object (thing) and that thing gets destroyed after paying the first installment then that thing is
replaced by a new one, similarly by visiting the Lord in the temple, if the right belief is attained
even once then if even the body is destroyed then new transformable body of the celestial
body-form is gained through which getting the supremely pure gross body (Param Audarika
Sharir), by and by he attains final emancipation (Salvation) within Ardhapudgal
Paravartan, i.e. half embodiment time cycle.
The Ticket Window : We can travel around the world by buying ticket, similary travelling of
all the three world is accomplished gaining / attaining the omniscience by the ticket of right
belief, that too without any effort, i.e. without going anywhere.
Bank : The money becomes double depositing it in the bank (F.D.) for 5 years but by depositing it (giving donation) in the temple is multiplies by thousands times like the banyan tree. Well,
some banks becomes bankrupt over night but this bank never becomes bankrupt.
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3.
4.
5.
6.
7.
Factory of the wealth : Who have no sacraments of visiting Jina Lord, worshipping, religious study, etc. they earn money whole day in the shop, factory and in the night go straight
to the bar and going there destroy both the wealth and the character and the possessors of
sacraments of viewing Jina lord or worshipping or studying religious scriptures, also earn
money whole day in the shop, factory and come straight home in the night which results in the
increase of wealth in the house, hence temples are factory of the wealth.
Sources of information : Just as news of native & foreign lands are known by the radio,
T.V., etc., similarly the knowledge of all the three worlds is attained from the scriptures kept
in the temple and the information that who Muni Maharaj is staying in which city and which
religious function is being celebrated in which city is also known by magazines / perodicales
of many places kept in the temple.
Why the Lord - Jina is ensconced on the alter ?
The Gandhakuti, (i.e. seat of the Lord in Samavsaran) remains above the three pedestals
in the Samavsaran (Peeth, the Peeth is the three-tier round shaped platform one above the
other, each upper one of reducing diameter). Gandhakuti is that place where the throne of
the Teerthankara is placed on which the Teerthankara remains ensconced four fingers
above in the space, hence alter is also the symbol of three Peethas of the Samavsaran, that
is why the Lord remains ensconced on the alter.
How many parasols are hanged over the idol of the Teerthankara, and why ?
Three parasols are hanged over the idols of the Teerthankara because the Teerthankara
Lord is the master of three worlds. All the three parasols from top to bottom are broader in
order because the breadth of the universe at the end of the lower universe is 7 Raju, the
breadth of the universe at the Brahm heaven is 5 Raju and on the top of the universe the
breadth is 1 Raju.
Why whisks are placed on both the sides of the idol of the Teerthankara Lord ?
64 whisks are flown / waved in the Samavsaran, that is why as a symbol one or two whisks
are waved on each of both the sides of the idol of Teerthankara Lord.
Why the Halo (Bhamandal) is placed behind the idol of Lord Teerthankara ?
An aura/halo remains around the head of the Teerthankara in the Samavsaran in which
three birth of the past, one of the present and three of the future are visible of each and every
living being, keeping this in view, the halo is placed behind idol of Teerthankara Lord.
Why the tapering tower is built on the temple ?
1. The thing which is special, is expressed specifically. The house is general and the temple is
special, hence tapering tower on temples are built for showing difference between the house
and the temple.
2. The shape of the tapering tower remains like pyramid through which sound-waves are
collected and from which the peace is gained naturally and pious / virtuous thoughts are
generated.
3. The pride of people is broken into fragments seeing the lofty summit of the temple.
4. So that anybody's feet may not lie on above the place where the Lord is ensconced.
5. The identity of Jina temple is known from distant place due to the tapering tower.
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8.
Why the round pinnacle is affixed on the tapering tower of the temple ?
The temple is regarded incomplete and without it the temple is not looked graceful, that is
why the pinnacle is affixed.
9. Why the ensign (flag) is flown / waved on the pinnacle of the tapering tower of the
temple ?
1. If the flag is not waved on the pinnacle of the tapering tower of the temple then the temple
becomes residence of Rakshas deities.
2. Just as the country is identified by its flag similarly the identity of our Aytanas, (i.e. well
grounded base of right faith ,etc.) is known through the religious ensign.
10. Why the Manstambh (Pride benumbing monument) is built in the precinct of temple?
There remains one Manstambh each in all the four directions in the outer part of the
Samavsaran seeing which the pride of the proud person is melted, keeping in view this fact
only one Manstambh is built in front of the temple only in one direction in which one idol
each in all the four directions is installed.
11. What is the difference between the temple & Chaityalaya ?
Word meaning of both these words is similar. The place where Jina-idols are installed is
called Chaityalaya, but at present the abode of the Deity with tapering tower, is called
temple and the abode of the Deity without the tapering tower, is called Chaityalaya.
1. The place of keeping the throne of the Teerthankara, is called Gandha kuti.
2. The temple is not regarded incomplete without round pinnacle on the tapering tower.
3. The money becomes thousand times more by charity.
4. The place of sitting of the Teerthankara, is called Gandhkuti.
5. The one birth of the present is seen in the Halo.
6. The abode of the Deity without tapering tower, is not called Chaityalaya.
7. The temple becomes abode of Vyantara deities by waving ensign there.
Search elsewhere 1. In which places Padhashaha built temples and during which century ?
2. During which century Jeevraj Papriwal caused Jina idols ensconced in many Jina temples?
3. How Bali Muni protected Jina-temples ?
4. What 60,000 sons of Sagar Chakravarti did for the protection of golden temples built
on the Kailash mountain ?
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152
Chapter - 32
METHOD / PROCEDURE OF VISITING JINA TEMPLE

1.
What is the method of visiting Jina temple ?

After getting free from bathing, etc. morning routines, wearing pure washed clothes (Dhoti
Dupatta or Kurta Pajama) should go straight towards the temple. While coming out of the
home, he should be bare-footed, protecting living beings on the road and carrying pure
washed eight worshipping substances in the hand with the intense desire to pay homage to
the Lord Jina. One should not think of any other alternative work in the way. Having a sight
of the tapering tower of the temple, should pay obeisance to the temple by bowing the head,
afterwards reaching at the door of the temple, should wash both feet with the pure filtered
water.
Just entering the door of the temple should pronounce "Om Jai, Jai, Jai, Nisshai,
Nisshai, Nisshai, Namostu, Namostu, Namostu" (Nissahi means should enter the temple
asking the deities worshipping or living there to move aside), then should bell the gong affixed
in the temple. Afterwards reaching before the Lord should bow head with folded hands and
sitting in Gavasan (cow posture) should salute thrice and on standing should pronounce
Namokar Mantra and some hymn, song of praise, etc. and seeing unblinkingly at the idol of
the Lord should aspire that I may also get appearance of passionlessness like the Lord, his
mental attitude should be, "O Lord! Just as you are detached (have no concern) from the
throne, etc. eight auspicious emblems, similarly I may also remain detached from the world",
and pronouncing Arihant, Siddha, Acharya, Upadhyaya and Sadhu, these five verses,
should offer rice brought with him from home with fastened fist keeping the thumb inside, in
the middle, above, in the right side, in the lower side and then in left side, such five fistful rice
should be offered. Afterwards sitting on the ground in Gavasan (cow posture) should bow
the head with folded hands so as to touch the ground, should salute thrice then should stand
up with folded hands and pronouncing clearly hyming songs, etc. in sweet sound should
circumambulate the alter thrice from left to right. Afterwards completing the hymn song salute
thrice sitting in the Gavasan. While circumambulating it should be kept in mind that if some
one is saluting then should not pass in front of him but go behind him. We should stand in such
a way for paying homage or for pronouncing hymn song so that no body should get disturbed. After paying homage, sinking the middle and ring finger of the right hand into the pure
water kept near the Gandhodaka (sacred fragrant water pertaining to anointment of the
Jina idol), for purifying the fingers, apply the water-wash, (i.e. Gandhodaka) on the upper
body organs, then wash those fingers in the pure water kept near the Gandhodaka. Pronounce following couplet at the time applying the Gandhodaka -
fueZya fueZyhdj.ka] ifoka iki uk'kue~ A

ftu xa/kksnda oans] v"VdeZ fouk'kue~ AA
Gandhodaka is pure, destroys sins, makes us pure,
I adore Jin Gandhodak for getting eight Karma's cure.
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2.
3.
4.
5.
6.
Afterwards reciting Namokar Mantra nine times should perform one meditative relaxation (Kayotsarga, i.e. equanimity). Afterwards reciting îzFkea] dj.ka] pj.ka] nzO;a ue%* (i.e. I
salute exposition dealing biographical life stories of great personage, exposition dealing with
structure of the universe, etc., exposition dealing with Shravakas and Ascetics-conduct and
the exposition dealing with Jain metaphysics, before Jinwani, i.e. Jain scriptures offer four
fistful rice and reciting lE;Xn'kZu&lE;XKkku&lE;d~ pkfj=sH;ks ue% i.e. I adore right belief,
right knowledge and right conduct) offer three fistful offerings before the Guru. Afterwards
should study religious scriptures and should count the beads of the rosary (eak tki). Then
without showing back to the Lord should come out of the temple pronouncing Assahi,
Assahi, Assahi.
What is Devdarshana (to have sight of the Jina Lord) ?
Deva means passionless Deity free from 18 faults and the general meaning of Darshana is
to see but here Darshana means to see / have sight with reverence / worshipping. Hence,
seeing the Deity with venerable view, is named as Darshana.
Why bathing is necessary before coming to the temple ?
Five sins used to take place in house-hold life due to which body becomes impure, hence
bathing is necessary for the purity of the body.
Why washing of feet is necessary at the time of entering the temple ?
The feet are directly related to the fore-head. The feet are pressed for the relief of the pain in
the eyes and stomach and for quieting the intense fatigue. Who dreams at night, he is advised
to sleep after washing his feet. When the Shravaka wants to do Vaiyavrati (physical service) of Muni Maharaj, then Muni Maharaj tells him that if he wants to apply ghee or oil, then
apply that only on the bottom part of feet which reaches up to the fore-head. All this description proves that the feet are related to the fore-head. If there is impurity in the feet then the
mind would also get impure. Hence it is necessary to wash feet before entering the temple.
Why 'Nissahi', 'Nissahi', 'Nissahi' should be uttered at the time of entering the temple?
Firstly, I am coming for paying homage to the Lords hence if some Shravaka or any imperceptible deity is also paying homage there he may kindly give me space for Darshana. The
second reason is that I am entering this pious place having forbidden (Nissahi) ,i.e. renouncing all the belongings or being detached except clothes on the body. The third reason is
that I pay obeisance to the temple.
Why the gong is rang in the temple ?
The main reasons of ringing the gong in the temple are as follows 1. The gong is the symbol of playing kettle-drum by the celestial beings.
2. As soon as the gong is rung and we stand beneath the gong due to which its waves are
collected through which the mental peace is gained and pious thoughts begin to come in the
mind on their own. The gong is of pyramid-shaped and today the pyramid is mostly used for
keeping the mind quiet.
3. The gong is rung at the time of anointment of the Lord Jina which also works for the
awakening of people living around the temple so that they may know that the anointment has
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7.
8.
9.
10.
11.
12.
13.
begun, they should proceed to the temple, hence the gong is the indicator of the time.
Why only the rice are offered in the temple ?
The rice does not germinate, the paddy is germinated, hence further we should also not grow
again, i.e. further we should also not take birth, hence the rice are offered.
Of whom the circumambulation is done and how many ?
Three circumambulations are performed of the passionless Deity, places of Pilgrimage, places
of Salvation of Teerthankara and other salvated souls, Atisayakshetra, i.e. pious places
where some religious miracle happened and of unattached and passionless saints.
Why circumambulation is performed ?
The Lord ensconced on the alter is the symbol of the Samavsaran. The face of the Lord is
seen differently in all the four directions in the Samavsaran. Hence with the aim of having the
sight of the Lord Jina in all the four directions, the circumambulation is performed. The
number three is the symbol of Gems-trio, hence I may attain Gems-trio that is why three
circamambulations are done.
Why the circumambulation is performed from the left ?
Those who are our adorable, worshippable, great personage they are kept on our right side
with the view of paying respect that is why the circumambulation is performed from left side.
Why 'Assahi', 'Assahi', 'Assahi' is uttered at the time of returning from the temple?
'Assahi' means now I am going out of the temple, the deity, etc. who had given me space for
Darshan, they may now please take their respective places.
What sentiments / feelings should come in the mind at the time of having sight of the
Jina Lord ?
Following sentiments / feelings should be thought at the time of paying homage to the Lord
Jina :1. I may also become like you.
2. My sinful activities should be destroyed soon.
3. I may get the bliss of the salvation.
4. All living beings of the world may remain happy.
5. All the living being of the world should follow religion.
6. All the hells may become empty, all hospitals may close, i.e. nobody should fell ill, all jails
may close ,i.e. nobody should do such work (commit crime) due to which he may be imprisoned.
Which type of thoughts should be abandoned at the time of having sight of Lord
Jina?
Following sentiments / /emotions / feelings should be abandoned at the time of paying homage to the Lord Jina :1. The feeling for getting money, grandeur, position, etc. should be abandoned.
2. The feeling of getting wife, child , etc. should be abandoned.
3. Bad thought like desiring death of some body, he may be defeated in the election, his shop
may be destroyed, he may be dismissed from the service, he may fail in the examination,
etc., should be abandoned.
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14. How the idol of the stone or metal is made worshippable ?

The Arihant Parmeshthi does not exist in the fifth time-period (Pancham Kala) in Bharat
& Airavat regions. Installation of the virtues of those Arihantas is done in the idols by
Acharya Parmeshthi through instilling Suri Mantra into the idol in five days consecrational
celebration of the Lord Jinendra (Panch Kalyanaka). Hence the idol becomes adorable,
for example the maximum cost of a paper of 17.8 cm. length and 7.3 cm. breadth is 50 paisa
but the same paper carries the value of rupees 1000/- when it is signed by the governor of
the Reserve Bank of India, similarly the idol of stone or metal of less cost becomes invaluable
as soon as the Suri Mantra is instilled into it ,i.e. becomes worshippable.
15. Which acts should not be done in the temple ?
Following acts should not be done in the temple :1. One should not sit on higher place than the Deity, Scriptural and Guru.
2. In case any Shravaka is paying homage then one should not pass in front of him.
3. Recitation the text of the worship, reading singing devotional song, pronouncing Mantra
,etc. should not be pronounced so loudly that the other one performing the same function
may be disturbed or may precisely forget his recitation.
4. We should not clean off dirt of the nose, ear, eye, etc.
5. We should not go to the temple wearing the clothes which we wore during defecation etc.
6. We should not go to the temple applying impure substances like lipstick, nail polish,
cream, scent etc.
7. Should not get angry or display egoism.
8. Should not abuse any body.
9. Should not indulge in talks of engagement (bethrohal) marriage, eating-drinking, etc.
10. There should be no discussion of shop, office, politics, etc. in the temple.
11. Should not go having ramnants of food in the mouth.
12. Should not go wearing thing made of leather or silk.
13. Should not go to the temple wearing black, blue, red, gaudy or obscene clothes.
14. Should not use mobile in the temple.
16. What are the advantages by visiting temple of Lord Jina ?
Following advantages are gained by having sight of Jina -temple.
1. Right faith is attained and if it already exists then it gets more firm.
2. Fruit of many fasts is gained.
3. Innumerable times dissociation of the Karmas takes place.
4. Influx of virtue comes into being.
5. Inauspicious thought of the mind are destroyed.
6. The whole day passes happily by visiting - worshipping in the morning.
17. The fruit of how many fasts is gained by visiting Jinendra Lord ?
1. By thinking of visiting Lord Jinendra
of 2 fasts
2. By desiring to prepare for visiting Lord Jinendra
of 3 fasts
3. By getting ready to visit
of 4 fasts
4. By starting from home to the temple
of 5 fasts
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5. To the one who covers some distance

of 12 fasts
6. To that who covers the half distance
of 15 fasts
7. To that who visits the temple
of 1 months fasts
8. To that who enters the courtyard of the temple
of 6 months fasts
9. To that who enters the door
of 1 year fasts
10. To that who circumambulate
of 100 years fasts
11. To that who visits the face of Lord Jinendra Deva
of 1000 fasts
12. To that who eulogizes Lord Jinendra with out
any desire, i.e. by natural disposition
of infinite fasts
(P, Pu. 32/178-182)
1. The rice germinates, hence should be offered in the temple.
2. Asshai, Asshai, Asshai should be recited while returning from the temple.
3. "I may become Muni" such kind of sentiments should be thought of at the time of having
sight of the Lord Jina.
4. No one should become 'Muni' such kind of thought / feeling should not come in the mind.
5. "The hell may not get empty" such kind of feelings should come in the mind.
Search elsewhere 1. How paying reverential greetings (Namaskara) is done by bending / bowing down one,
two, three, four and five organs of the body ?
2. Which are the five types of bathing ?
3. Search the tale of that girl who resolved that she would pay homage to the Lord by
offering Gajmoti.
4. Search that tale in which one Muniraj asked a Sharavaka that if he can not visit / have a
sight of Lord Jina then he should have a sight of the donkey of the potter residing behind his
home.
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Chapter - 33
RENUNCIATION OF NIGHT-EATING (MEAL)

1.
2.
3.
4.
5.
6.
Why food is taken ?

1. To remove the anguish of hunger.
2. For discharging one's duties.
3. So that we may live alive.
4. For serving others.
5. For observing abstinence.
6. For observing ten right virtues (Dasa Dharma). (Moolachar, 479)
When the meal should be taken ?
Meal should be taken only in the day.
Why the meal should not be taken in the night ?
Ultra-violet and Infra-red rays remain in the rays of the Sun and because of these rays micro
organisms do not germinate in the day. As soon as the Sun sets ,micro organisms begin to
germinate. If the meal is taken at night, micro organisms are killed due to which our religion
of non-violence is destroyed. Small insects reach in our stomach alongwith the meal which
cause many diseases.
Whether meal can be taken in the night by switching on the light / litting the light ?
No, Insects are not seen all around in the electric light in the day because insects are germinate in very small quantity in the day and they hide themselves here and there in the light of the
Sun. If the light is switched on in the night more insects germinate. Therefore, meal should
not be taken at night even in the electric light or in any other light. Meal should be taken only
in the day light, i.e. in the light of the Sun.
What is the opinion of modern science about prohibition of taking meal at night ?
In the opinion of modern science the meal is digested well in the light of the Sun, therefore, it
should be taken only during the day. The meal is not rightly (appropriately) digested if it is
taken immediately before going to bed, therefore, meal should be taken 3 or 4 hours before
going to bed. In experiments on mice, a team at the Salk Institute for Biological Studies in
California found that eating while we stay up to browse the internet or watch a late film is
likely to be contributing to rising obesity levels. Satchidanand Panda, an associate professor
who had the study found that at certain times of day the liver, intestines and muscles are at
peak efficiency while at other times they are sleeping.
In the study they allowed a group of mice to eat only during an eight hour period in the day
while a second group could graze on what they wanted all day and night. They found that
though the two groups were taking the same amount of calories, those who ate at set time in
the day did not become obese. The mice that ate all day and night had 70% more fatty
deposits than the other groups. (quoted from Times of India dated 21/05/2012)
Whether Ayurved supports night-eating or not ?
No, fasts are prescribed in Ayurvedic therapy and taking meal after fast is recommended
158
7.
8.
only in the day and the 'Vaidyas' advise to take the medicine thrice in the day in the morning,
in noon and in the evening, not at night.
Whether Natureopathy supports night-eating or not ?
Drinkable substances (liquids) are given at night in natureopathy, not food stuff prepared
with grains.
Whether night-eating is prohibited in other religions other than the Jain religion ?
1. It has been said in the 'Shanti Parva' of 'Mahabharat' -
flU U mU UG
U fl H
"Night-eating and adultery,
Eating pickle, tubers and general herbs,
Four doors are of hell,
Tells'Mahabharat' in 'Shantiparva'."
Meaning - There are four doors (entry places) for going to hell the first of which is nighteating, the second is adultery, third is eating stale pickle and the fourth is to eat general plants
(roots and tubers) produced under the earth).
2. It has been said in 'Markendaya Purana' -
S fl LUU
Q U UcH
Meaning - "Food stuff made of grains if eaten after sun-set is equal to eating meat and the
water like the blood".
3. Further it has also been said in 'Markendaya Purana' -
Sfl G
S fl H
Meaning - "State of ritual impurity occurs due to death of any relative, in this condition no
body takes food until the funeral rite is completed. When the Sun deity is set then also ritual
impurity is imputed then why to take food, i.e. will not take and should not be taken".
4. It has been said in 'Rishishwar Bharat' -
l UG
fl fl c, G SH
fl Q fl U UU
fl cU G fl H
9.
Meaning - "One who consumes wine and eats meat, eats at night and eats roots and tubers
his penance, 'Eikadashi' vow, wakefulness in night, 'Pushkar' pilgrimage, 'Chandrayan
Vrata', etc. are meaningless.
Whether there is renunciation of all kind of food or of only food stuff made of grains
in the renunciation of night-eating?
Renunciation of night-eating means renunciation of all the four kinds of foods ,i.e. edible
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food, drinkables, licking and worthy of tasting.

Edibles - bread, thick bread-cake backed in cinders, sweet balls ,etc.
Drinkables - milk, water, sweet-drink, cold drinks ,etc.
Licking - Thickened and sweetened milk, sucking mango, ice-cream ,etc.
Worth Tasting - clove, cardamom, fennel, etc.
10. What is the fruit of renouncing all the four kinds of food stuff at night ?
Who renounces all the four kinds of food at night he gets the fruit of fasts of six months in a
year1.
11. What quantity of food should be taken ?
All Doctors and Vaidya say that feeling very much hunger one should take some less food
than the actual hunger. Acharya Shri 'Vattker Swami' has told in 'Moolachar' treatise that
half stomach should be filled with food, one third with water and one fourth should be kept
empty.
Similarly, Guruver Acharaya Shri Vidyasagar Ji has told in 'Mook Mati' -
, fl
U, flc fl flH
"Take half food and twice the water,
Labour thrice, multiply four for laughter,
Keeps a man alive for hundred years and quarter,
who doesn't forget the formula, whether rich or pauper."
12. What are the advantages of not taking meal at night ?
There are many advantages of not taking meal at night:1. Living beings are not killed by not eating at night, so we are saved from sin.
2. You are saved from suffering many diseases due to which you also save money because
suffering means incurring expenditure on doctors, medicines ,etc. which is saved by not
eating at night.
3. Peace remains in the home. If you eat at night then women shall have to cook at night, have
to clean the utensils. Being busy too late in the night they begin to feel sleepy, therefore, it is
but natural to get angry. Now where the anger will be discharged ? If will be displayed on
you or on children or on house-hold goods. Therefore, if you wish to maintain peace in the
home, take food only in the day.
13. What are the disadvantages of taking the meal at night?
Many kinds of small living beings go into the stomach causing many kinds of diseases, for
example 1. Due to fly going into the stomach vomiting starts.
2. Any small parts of the spider's body if reaches in the stomach, causes leprosy.
3. If a louse reaches into the stomach, it causes dropsy.
4. If hair goes, voice is choked.
5. If scorpion goes the palate is chocked.
1.
Kartikeyanupresha, Gatha 82.

160
14. What birth-place the night-eaters used to get according to Jainism ?
--U,--flU-U
U-fl-, H (fl , 443)
Night-eaters get body-form of owl,
Of crow, cat, wolf and foul,
Vulture pig, scorpion and serpent,
Become crocodile and left only to repent
Night-eaters get the body-form of owl, crow, cat, wolf, vulture, pig, snake, scorpion crocodile etc.
15. What are the transgressions / infractions (faults) of renunciation of night-eating ?
Following are the transgressions of the night-eating renunciation 1. Eating food in the day but prepared (cooked) in darkness.
2. Eating food in the day prepared at night.
3. After renouncing night-eating, if the meal is not made available in the evening then to think
why he renounced night-eating ?
4. Not renouncing eating of all the four kinds of food in the night.
5. Eating substances grinded, crushed or filtered at night.
6. Taking meal in the first or last 'Ghari' (24 minutes) of the day.
1. To breath air in the night is not-renunciation of night-eating.
2. The soldier takes food for the defence of the country.
3. There is no restriction on eating at night in the Vaisnava religion.
4. Food can be taken in Sun light.
5. Ayurved approves night-eating.
6. The ascetic takes food for observing ten supreme right virtues (Das Dharma).
7. The palate is choked if hair goes in the mouth.
8. The food prepared at night should not be taken in the day.
Search elsewhere 1. Search the tale of such animal who did not drink even water due to seeing merely darkness because is had renounced night-eating.
2. What is the meaning of Satvika (pure & piety), Rajsika (rich) gaudy and Tamsika
(benighted - impure and non-vegetarian food, etc.) food ?
3. Search in Amitgati Shravakachar that what fruit the night-eating females get and what
fruit day-eating females get ?
4. Search in Amitgati Shravakachar that what fruit the night-eaters males get and what
fruit the day-eaters males get.
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Chapter - 34
WATER FILTRATION (DRINKING FILTERED WATER)

1.
2.
3.
4.
5.
6.
7.
Why the water is filtered ?

Many micro-organisms (Mobile-beings two sensed to 5 sensed beings) remain in water, so
to protect these beings the water is filtered. Drinking unfiltered water causes killing (death) of
beings remaining in it and going into stomach these beings also cause diseases. Therefore,
filtered water should be used.
The water is itself a being then how the beings shall be saved ?
Mobile beings (Trasakaya) are protected by filtering water, not the water-bodied beings
(Jalakayika) because the water is itself a 'Jalakayika' Jeeva.
According to Jainism how many organisms are there in the water ?
There are innumerable organisms in one drop of the water, if these beings, become equal to
pigeons and fly then the whole Jamboodvipa will be filled with them.
How many beings are there in one drop of water, according to Scientists ?
There are 36450 mobile beings in a drop of water according to Scientist captain Swavorsavi.
What is the procedure of filtering water ?
Draw the water from the well in a can or any pot not dashing it down harshly. The can should
not be a cracked one and no water should fall from it. After bringing the can up, filter the water
with a cotton filter-cloth. That filter-cloth should be so thick so that Sun rays may not right
across, (i.e. may not penetrate other side) and this filter-cloth should be larger enough than the
fore-part (opening part) of the vessel in which the water is to be filtered. Care should be taken
that not even one drop of unfiltered water should fall on the ground. After filtering the water the
'Jiwani' should be dropped in the same source of water from which the water was fetched ,
i.e. after filtering the water the filter-cloth should be turned back and should be washed with
filtered water. After this, the filtration-water should be dropped slowly in the same well or
source from which the water was drawn. 'Jiwani' (filtration-water) should not be thrown
from above but a metal ring should be attached with the lower portion of the can so that the
filtration water may reach at the bottom of the well. Therefore, metal ring should be used.
When the water is drawn from hand-pump or Jet, it comes with friction due to which
mobile beings are killed, then what is the advantage of filtering this water ?
Yes, water come from the jet or hand-pump with friction due to which mobile beings are
killed but every time beings are germinated in the unfiltered water. Therefore, the water
should be filtered.
Where the 'Jiwani' (filtration-water) should be dropped?
Well, 'Jiwani' can not be dropped into the Jet or Hand-pump. If there is tank or reservoir
162
8.
9.
10.
11.
12.
13.
in the house containing water, the filtration-water can be dropped there. The beings will be
protected/saved till there is water in the tank. Though this procedure is not correct, nevertheless, to which extent the beings may be protected, they should be saved, so that the practice
and sacraments of filtering water will remain intact.
What is the limit of filtered water ?
One Muhurta ,(i.e. 48 minutes). After this, generation of mobile beings (2 sensed to 5
sensed beings) begins again, therefore, after 48 minutes the water should be filtered again.
What is the limit of that filtered water which is sterilized by clove, fennel etc. ?
6 Hours, but after six hours it becomes limitless, i.e. mobile beings begins to generate in it again.
What is the limit of boiled water ?
24 Hours, after this it becomes limitless. It should not be boiled again.
A small bag is fastened in the water tap for the whole day, whether it is appropriate?
No, the bag often dries off while remaining attached to the water-tap, so living beings living
there die.
Whether rainy water is pure ?
Rainy water is pure up to 'Antarmuhurta' as no living beings remain in that water but after
'Antarmuhurata' living beings begin to generate.
Apart from the Jainism, whether filtering of water is recommended any where ?
Yes, It has been said in 'Manusmirti' -
n`f"V iwra U;lsr~ ikna] oLka iwra tye~ ficsr~ A
14.
15.
16.
17.
That is to say, 'Put/place the foot on the ground after seeing it well and drink water after
filtering it'.
What is the opinion of modern science about filtering of water ?
Water should be drunk after filtering and then boiling it.
What are the advantages of drinking filtered water ?
Main advantages of drinking filtered water are (1) Religion of non-violence is observed.
(2) We are saved from many diseases, on our own.
What happens drinking the unfiltered water in the words of 'Guruvar Achharya Shri
Vidyasagarji Maharaj' ?
Just as the stove flares up (gives off fumes) if unfiltered oil is filled in it, then it has to be
pinned, similarly if unfiltered water is poured in the stomach then it also has to be pinned i.e.
is injected because of illness.
Whom Lord Mahaveer has called Jaini ?
egkohj dg x;s lHkh ls tSuh og dgyk;sxk A

fnu esa Hkkstu] Nku ds ikuh] fuR; ftuky; tk;sxk AA
Mahaveer told all, Jaini is that, adopts a specific mode
Day eating, filtered water visits daily Jina's abode.
163
Excercise :Tell, whether correct or incorrect ?

1. The mineral water remain filtered.
2. There are one sensed organism in the filtered water.
3. according to Jainism 36450 micro beings are found in one drop of water.
Search elsewhere 1. Whether the coconut-water is water-bodied or not ?

2. Trace/search that example that one person was drinking water after filtering it before the
judge due to which he won the case in the court.
3. Search the name of that town where Guruver Acharya Shri Vidyasagar ji Maharaj saw a
boy filtering water methodically ?
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164
Chapter - 35
WORSHIPPING LORD JINENDRA DEVA

1.
2.
3.
4.
5.
6.
What is semantic (literal) meaning of 'worshipping' ?

The Hindi word Pooja ( iwtk ) is formed from the base word 'Poo' ( iw ). 'Poo' means to
adore, or eulogizing the attributes of 'Panch Parmesthi', is called worshipping.
How many kinds are there of worship ?
There are two kinds - 'Dravya worship', i.e. physical worship and subjective or psychical
worshipping, i.e. 'Bhava Pooja' or volitional worship.
1. Dravya Pooja - To eulogize attributes of the God offering water (Jala), sandal
(Chandan), unbroken raw-rice (Akshata), flower (saffron coloured -rice) (Pushpa),
edible substances (pieces of coconut kernel) (Naivedya), a lighted lamp (In place of lamp
saffron-coloured pieces of coconut kernel are used) (Deepa), fragrant incense or sandal
powder (Dhoopa), fruit (Phala) and 'Argha' (mixture of all substances-rice, etc.).
2. Bhava Pooja - Extolling with great devotion the attributes of four-excellences (Anant
Chatushtaya, i.e. infinite conation, knowledge, bliss and power), etc. of Lord Jinendra
Deva without offering eight auspicious substances of worship, is 'Bhava Pooja' or subjective worship.
Who are entitled to 'Dravya' and 'Bhava' worship ?
The house-holder 'Shravaka' is entitled to both - the 'Dravya Pooja' and the 'Bhava
Pooja' and Shramans (Acharya, Updhyaya, Sadhu), Aryika, Ailaka, Kshullaka
and Kshullikayen are entitled to 'Bhava Pooja' alone.
What are other kinds of Pooja ?
There are five types of worship 1. Nityamaha Pooja or Daily worship - It is performed daily in Jain temples with eight
auspicious substances-rice, water, etc. bringing them from home, causing sculpture of idol,
building temples, giving land property for worshipping them and worshipping Muni, is daily
worship.
2. Chaturmukh Pooja - It is performed by crowned kings because it is done in all the four
directions by installing four faced idols. It is also called great worship being a large one,
hence it is also called Sarvatobhadra Pooja.
3. Kalpavraksha Pooja - It is performed by Chakravarti kings after giving desired donation to beggars.
4. Ashtanhika Pooja - The Jina worship performed during 'Ashtanhika' festival.
5. Indradhwaja Pooja - The Indradhwaja Pooja is that which is performed by Indras
,etc. celestial beings. (Commentary on Kartikeyanu-preksa, 391)
What are synonym names of the word 'Pooja' ?
'Yag', 'Yagya', 'Kratu', 'Saparya', 'Ijya', 'Adhwar' 'Makh' and 'Maha', all these are synonyms names of 'Pooja'.
Enumerate the parts/organs of worship ?
There are 6 parts of worship - Anointment, Invocation, Installation, Drawing near, Worshipping
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7.
and completion. (formal conclusion)

What is anointment ?
^^vfHk eq[;:is.k flap;fr bfr vfHk"ksd%**, i.e. mainly watering the Jina idol, is anointment.
8.
9.
The entire idol may be watered. Thus flowing (pouring) treated (hot) water on the idol of
Jina, is anointment.
How many kinds of anointment are there ?
Anointment are of four kinds 1. Janmabhisheka - (Birth Anointment) - 'Saudharma Indra' performs this anointment of
'child-Teerthankara' on 'Panduk Shila', taking him there.
2. Rajayabhisheka -, i.e. coronation - It is performed at the time of crowning the prince
'Teerthankara'.
3. Dikshabhisheka - It is performed at the time of aversion of Teerthankara from worldly
enjoyments before undertaking consecration (initiation).
4. Chaturthabhisheka - It is performed in consecratory ceremony of installation of Jina
idols ,i.e. 'Jinabimba Prathishtha' after auspicious benedictory event of attaining Omniscience (Kewaljnana Kalyanaka). Precisely, this 'Chaturthabhisheka' is also called as
anointment of Jina idols, which is performed just before worshipping.
Note : These four anointments are with respect to humen body-forms.
From when the anointment of Jina idol is being performed ?
The anointment of the Jina idol is being performed ab-aeterno, because the auspicious five
benedictory events of Teerthankaras and natural temples are ab-aeterno ad-infinitum
(which have neither beginning nor end). The deities of all the four classes perform anointment
and worship going to Nandishvara Dvipa during Ashtanhika festival from beginningless
time. Thus the tradition of anointment exists from beginningless time and shall continue infinitely. Shri Pujyapad Swami writes in Nandishwar Bhakti -
Hksnsu o.kZuk dk lkS/keZ% LuiudrZ`rkekiUu% A

ifjpkjdHkkoferk% 'ks"ksUnzk#UnzpUnz fueZy;'kl% AA15AA
Meaning - The Saudharma Indra remains chief person in that worship. He only anoint Jina
idols and remaining deities work as directed by Saudharma Indra.
10. What are the scientific reasons of anointment ?
Each metal has its own different conductivity, therefore, when the flow of water is poured on
the idol of metal then the water is ionized with the contact of that idol. Applying that ionized
water, i.e. 'Gandhodaka' (sacred fragrant water) on upper parts of the body, the heamoglobin
present in the body is increased.
11. What is the fruit of anointment ?
1. Mainasundari had removed the leprosy of her husband Shripal along with other 700 leprous persons by pouring anointment water (sacred fragrant water of the anointment of Jina
idol) over them.
2. Who performs anointment of Lord Jinendra Deva with the water of 'Kshirsagar', he
takes birth in the aerial vehicle of deities (in heaven).
3. Who performs anointment of Lord Jinendra with auspicious thought activity of soul, attains
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final emancipation (Moksha) thereby get eternal bliss.

4. When the 'Shakti' (a supernatural weapon granted by supernatural power or god), fastened to Laxmana, was removed by the bathing water of a girl Visalya, then whether the
power and strength of all the eight Karmas can not be removed with the anointment water of
Lord Jinendra ? Surely will be removed.
12. Why Gandodaka (anointment water) is worthy of obeisance ?
In the method of consecratory installation of Lord idol at the time of celebration of five
auspicious events through Panch Kalyanaka, the orderly arrangement (decoration) of body
limbs (Angnyasa) is done of the idol on the day of auspicious event of penance and on the
day of auspicious event of Omniscience, the attribution of the essential mystic and chanting
words (Beejakshar), is performed and in the method of imparting esoteric formula
(Mantranyasa), the incantation are attributed to the idol by Digamber Jain Muni. The water
which falls on the idol by the flow of anointment-water, the effect of those incantations and of
incantations recited at the time of anointment, comes in the anointment-water due to this it
becomes worthy of obeisance (Gratefully from (Pushpanjali).
13. What is Invocation, Installation and Drawing near and what is their procedure ?
1. Invocation (Ahvanan) - Trying to bring appearance (Assuming manifestly the very
presence of Lord Jinendra Deva) of Lord Jinendra before one's eyes, is Invocation.
2. Installation (Sthapna) - Ensconcing His appearance in one's heart, is Installation.
3. Drawing near (Sannidhikarana) - Establishing uniformity with the Lord Jinendra ensconced in the heart, or 'Drawing near', is 'Sannidikarana'.
The Invocation is performed bringing both hands together in straight position and keeping
the thumbs on the root part of ring finger. Turning over those very hands is Installation. Now
keeping the thumbs up, tie the fist and touch the heart with both thumbs and cast the reverential offering of saffron coloured rice (Pushpa) on the 'Thona' (a type of specially prepared dish with stand). This is 'Sannidhikarana'. Saffron - coloured rice should not be
offered after Invocation and Installation. Number of saffron - coloured rice is not fixed. Any
number may be offered without counting.
14. Why the 'Thona' is needed ?
1. When performing worship is resolved, then the 'Thona' causes to remember that we will
not get up until the worship is completed ,i.e. the 'Thona' does the work of reminding us of
our resolution to do worship.
2. The electric current does not come in our house directly from power-house but comes
through the transformer and comes being converted into low voltage from high voltage.
Similarly, if relation is to be established with Jinendra Deva then the 'Thona' is made of its
medium. The existence of 'Thona' is for reminding us that we have established relation with
the God.
3. Long line of Indra-Indrani is common when the great worship (Vidhana) is performed.
The idol of Jinendra Deva does not remain visible to those who are standing or sitting in the
last line or in the middle, then how to worship? In such times the 'Thona' works as medium
between the worshippers and the God to remind that we are related to Him.
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15. What should be made (written) on 'Thona' ?

'Swastika' (an auspicious emblem ( ) or eight petalled-lotus should be made/written on
the 'Thona'.
16. Why eight auspicious substances for worshipping are offered in worship and what
message they give ?
1. Water - The water cleans the outer filth but your water of attributes removes the dirt of my
passions and aversion. It (water) is offered for washing the dust of 'Jnanavarna, etc. Karmas',
i.e. knowledge-obscuring Karma attached to the soul.
The water gives message that like it we should learn to live in harmony / on very intimate
terms with all and should learn to assimilate all and should remain pure (clear-hearted) like
the water.
2. Sandal - Though immediate (for the particular moment) peace (coolness) is experienced
from the sandal but O! Jinendra Deva! Your nectar faculty of speech destroys the burning
sensation of body and mind for ever. In the present age of adulteration, the turmeric is being
used in place of sandal which is of hot nature, that is why the heat, (i.e. suffering) of the world
is not destroying, hence, the turmeric should not be offered in place of sandal.
The Sandal gives us message that we should show courtsy (coolness) towards all like the
sandal. The sandal tree spreads fragrance even if some one cuts it, we should also behave
like it so that we may not return evil for evil but should speak sweet words like the sandal
even if some one beats us.
3. Raw-rice (unbroken) - O God! I do not want any severed title or rank. I may obtain the
eternal position like you so that I may not transmigrate in 84 lakhs births.
The raw-rice gives the message that just as the rice is not obtained without removing the
husk of the paddy, similarly we can not get reality of the soul without abandoning all outer
attachments and belongings.
4. Saffron-coloured rice (flower) - O God! The whole world is suffering from the heat of
sex but you have conquered even the victor of sexual desire (i.e. lust), so I offer flowers on
your feet for conquering the desire of sex, kindly materialize my this desire without fail.
The flower gives the message that its life is of two days thereafter it is destined to wither
away, it has to fall away being severed from the plant. Our life is also of two days thereafter
this body will fall away, being faded. If this life will be allowed to be wasted in momentary
sensual desires of the body then there is no other way except its withering away and fallen
away and we will get nothing except repentance. Therefore, we should try to get rid of all
types of desires of touch, taste, smell, colour, etc.
5. Edible substances - I relished edible and non-edible food day and night to pacify this
disease of hunger even then the hunger of this body is not satisfied. It goes on increasing day
by day like ghee poured in the fire but you have destroyed such kind of the disease of hunger.
I may also get such power so that I may also destroy this disease of hunger for ever.
Edible substances give us message, "I give life to others destroying mine", similarly, we
must atleast do so much that others may also lead their life well. We should not become
hurdle for them.
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6. Lighted lamp (saffron - coloured kernel pieces) - Well, this inert lamp destroys the
darkness of the outer world. It requires oil and wick again and again but still there is darkness
beneath it.
"But O Jinendra Deva! Your lamp of Omniscience remains full of light (bright) for ever
without any interruption, that too, without oil and wick and illuminates self and others as well.
The light of Omniscience may also illuminate in my heart so I am offering this transitory lamp
on your feet".
The lamp gives message that it gives light to the world even at the cost of burning itself then
we should also learn the lesson that we should serve others even at the cost of enduring troubles.
7. Fragrant incense (sandal powder) - This fragrant incense cleans the environment of
outer world but O God! You have, precisely destroyed the incense of all the eight Karmas.
My eight Karmas may also be destroyed and I may achieve the state of eight karmalessness status, therefore, I offer this fragrant incense (Sandal powder).
We can take the message from the fragrant sandal powder that it spreads its fragrance
towards all without any discrimination of rich or poor, big or small, Similarly we should go on
spreading the fragrance of love and friendliness towards all.
8. Fruit - O God! All the fruits of this world are momentary, unstable and are liable to be left
here, eating them only immediate pleasure is felt but afterwards only grief comes to hand. I
may obtain the fruit of eternal salvation (Moksha), therefore, I offer the fruit on your feet.
The fruit gives the message that the fruit of worldly desires are useless because they depend on the Karmas; auspicious Karma give good fruit and inauspicious sinful Karmas give
bad one. Keep in mind, the fruit never desires fruit in return; it does its duty. If we do some
work then it should be done taking it as our duty and should not expect its return.
9. Argha (mixed substances of worship) - What is the value of this libation before the status
of that priceless/invaluable and eternal rank of Omniscient even then I am offering this 'Argha'
out of devotion for attaining that eternal status. The 'Argha' is one in which all eight substances are mixed, similarly, we all should become one, then even the great difficult work is
accomplished soon.
'Jai mal' - The 'Jaimala' is remembering and eulogizing the attributes of 'Panch Parmesthi'
and nine deities (Nava Devta) with specific devotion and reverence after worshipping them
with eight particular substances.
17. In What manner we should offer eight substances ?
The water should be offered in three flows for destroying birth, old age and death. The
sandal mixed water should be dropped/offered in one flow. Raw-rice should be offered with
both the bonded fists keeping the thumbs placed inside the fist. Flowers (saffron-coloured
rice) should be offered (poured out) with both the hollow hands placed together. Edible
substances should be offered keeping them on the plate. The lamp should be offered keeping
it on the plate. The fragrant incense should be dropped, precisely in the censer with the ring
finger, middle finger and the thumb joining together. Fruit should be offered keeping it on the
plate. The Argha should be offered keeping it on the plate with both the hands.
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Water
Sandal
Raw-rice
Saffron-coulered-rice
Edible substances
Lighted- lamp
Fragrant incense
Fruit
18. What should be made (written) on the plate in which substances of worship are
offered ?
In the upper side of the plate half moon with a dot should be made and below it three dots
and below these three dots 'Swastika' should be made.
While making 'Swastika' first of all a line from lower portion to upper side should be drawn
with the desire to attain the upward-motion as a symbol of the nerve of universe or line of the
world. Diagonal line should be drawn as a symbol of the line of birth and
death. All the four curves (turns) are the symbol of four body-forms, i.e.
taking birth and death in the 'Lok nari,' (i.e. nerve of the world) are
transmigrating in all the four body-forms. Four dots are symbol of four
expositions of Jain scriptures (Anuyoga) by which we attaining the knowledge, three dots of tri-jewels (right faith, right knowledge and right action
,i.e. of 'Moksha Marga') are made with intention of assuming tri-jewels
and the desire to obtain 'Shidhh Shila' (the abode of emancipated souls)
.the'Shidhh Shila' (the shape of half-moon) and dot (the Dot is the symbol of Siddha Bhagwan) is made /drawn.
19. What is completion / conclusion (Visarjana)?
The completion (Visarjana) is done after reciting Shantipath with the auspicious disposition of world-peace. The completion does not mean departing of adorables but entreating
forgiveness for the errors might have been committed in worshipping. Read the 'Visarjana
Path' (prayer after completion) after performing worship fcu tkus o tku ds-------- {kek
djgq] jk[kgq eq>s nso pj.k dh lso (knowing or unknowingly............ forgive me and give me
privelege to worship your feet) In the last, uttering the following couplet, offer 'Pushpa'
(saffron coloured rice) on the 'Thona'. The number of 'Pushpas' is not prescribed here, take
as many as you wish.
Jk)k ls vkjk/; in iwtsa 'kfDr izek.k A

iwtk foltZu eSa d#] gks; lrr~ dY;k.k AA
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"With reverence, I worshipped feet of adorable,

With all my strength and power.
Now I conclude your worship,
Bestow upon me welfare for ever."
Note - 'Pushpa' offered on 'Thona' at the time of beginning (resolution) and completion of
the worship, should be dropped in the plate in which offering of eight substances was made.
These should not be burnt.
20. Often 'Shravakas read following couplet in the last-what is its reason ?
vk;s tks&tks nsox.k] iwtsa HkfDr izek.k A

rs vc tkogq dìk dj] vius&vius Fkku AA
"Who-ever deities came I worshipped them with reverence.
Now be kind enough go to your respective residence".
This couplet does not relate to the conclusion of the worship. It has been taken from
'Pratishtha Path'. Deities of all the four categories are invited in the beginning of the consecratory programme for its peaceful and joyful completion who are respectfully sent back
after completion. Therefore, this couplet is read there.
21. Whether the worship should be performed at night or not ?
Just as the night-eating is prohibited, similarly worshipping at night is prohibited.
22. Whether deities worship at night ?
There is no difference of day and night in heaven but the same deities do not perform worship
at night in places where difference between day and night exists. Two most appropriate
instances of 'Dhawla Pustaka' 9 are quoted here.
1. On attaining the 14 particular parts of scriptural knowledge by any Muniraj the deities
come to worship Him and the scriptural knowledge. The scriptural knowledge was attained
by Muniraj during evening and the Muniraj became absorbed in spiritual meditative relaxation reciting 'Namokar Mantra' but the deities did not come at that time, next day in the
morning the great worship was performed playing musical instruments like conch shell, 'kahla',
trumpet, etc. by residential celestial-beings, peripatetic celestial beings, stellar or astral celestial-beings and Kalpvasi (heavenly) celestial beings. (D, 9/13/71)
2. The final emancipation of Bhagwan Mahaveer was occured in the later night of 'Kartika
Krishna Chaturdashi' (14th day of dark half of lunar month of Kartika) but deities did not
come in the night to celebrate the emancipation festival. 'Saudharma Indra' performed the
worship of auspicious emancipation, coming in the morning of 'Amavashya' (the 15th day of
dark half of lunar month of Kartika). (Shri Dhavla, 9/44/125)
When deities too do not come and perform worship at night in Bharat, Airavat and
Vidheha regions then how 'Sharavaka' shall perform worship at night ? Therefore, worship
should not be performed at night.
Beside, worshipping at night has been forbidden in many religious treatise.
1. It has been narrated in verse 210 of Prashnottar Shravakachar -
f=dkya & ftuukFkku~ ;s] iwt;afr ujkskek% A

yksd=;Hkoa 'keZ] HkqDRok ;kafr ija ine~ AA
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Meaning - Who excellent person worship Jinendra Deva in the morning, in the afternoon
and in the evening, they enjoying all enjoyments of all the three worlds, attain the position of
salvated souls.
2. It has been mentioned in verse 65 of Gunbhushan Shravakachar -
izkr% iqu% 'kqphHkw; fuekZI;kIrk vkfn iwtue~ A

lksRlkgLrngksjkka ln~/;kuk/;;uSuZ;sr~ AA
Meaning - Again becoming pure and performing worship of the Deity, Scripture and Guru in
the morning spend that day and night in excellent meditation and studying scriptures enthusiastically.
Specific mention - Here it has been mentioned to worship in the morning and meditation
and study of scriptures have been prescribed in the night.
3. It has been told in verse 73 of Dharmopdesha Peeyooshvarsha Shravakachar -
jkkkS Luku footZua A
23.
24.
25.
26.
Meaning - Bathing in the night should be renounced, because the worship is not possible
without taking bath, hence prohibition of night worshipping is implied.
4. It has been said in verse 5/186 of Lati Samhita - (context - should worship Lord
Jinendra in all the three joining periods, i.e. at dawn, day and dusk,) but worship of Lord
Arihanta should not be performed at mid-night because the violence is necessarily involved
in worshipping at night, hence worshipping at night is forbidden.
Living beings of how many body-forms perform worship ?
Living beings of three body-forms perform worship - human beings, celestial beings and
animal.
Who Acharya included worship in Vaiyavrata and Atithi Samvibhaga ?
Worshipping is the service of Lord that aims at attaining the reality of the soul, that is why
Acharya Shri Samantbhadra Swami has included worship in the Vaiyavratya. Worshipping means to welcome the guest, hence Acharya Shri Ravisen has included it in
Atithisamvibhaga.
In which treatise the worshipping has been said as Samayika Vrata and meditation?
The worship becomes the cause of deep absorption and in the attainment of the spiritual
stage of self-soul, hence it has been included in Samayika vrata in Upaskaddhyana. The
worship is meditation, such has been said by Acharya Devsen ji in Bhavsamgraha, hence
it has been included in Padastha Dhyana (meditation with holy Mantras).
What are the six kinds of worship ?
1. Nama (Name) Pooja - Pronouncing the name of Arihanta, etc., which Pushpa (saffron
coloured rice) are offered in pure space - points, is Nama (Name) Pooja.
2. Sthapna Pooja (consecrational/installation worship) - To worship attributing virtues of
Arihanta, etc., in the stone of some shape, is consecrational/installation worship.
3. Dravya Pooja (Physical worship with 8 auspicious materials) - To offer water, fragrant
water, raw-rice, etc. before Arihanta, etc., is Dravya Pooja.
4. Kshetra Pooja - (worshipping in holy places) - Worshipping in pious places of Janam
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Kalyanak ,etc. (auspicious event of birth, etc. of Jinendra Lord) by above method, is
Kshetra Pooja.
5. Kala Pooja - (special occasional worshipping) - Doing anointment, performing worship,
etc. on the dates of lunar months of Kalyanakas (auspicious events of Teerthankaras), is
Kala Pooja.
6. Bhava Pooja (Psychical / votional worship) - Pondering over virtues of Arihanta, etc.,
putting mind into that, is Bhava Pooja.

1. Bhagwan Mahaveer was anointed thrice.
2. The Thona is the symbol of transformer.
3. Chandan (saffron coloured water) should be offered in three flows.
4. The Swastika should not be made on the Thona.
5. Three fingers are used in offering incense (sandal powder).
6. Celestial beings perform worship at night.
7. Bhagwan Mahaveer was not born at night.
8. Dots made in the plate in which worshipping material is offered are symboles of Deity,
Scripture & Guru.
9. Living beings even of any body-form do not perform worship.
10. There are six stages / organs of the worship.
Search elsewhere 1. How six essential / indispensables can be conceived in the worship ?
2. What harm can be inflicted in performing worship wearing clothes of the temple ?
3. What kind of worshipping material should be in worshipping ?
4. What kinds of precautions should be taken at the time of anointing ?
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Chapter - 36
JINWANI (Preachings of Lord Jina in the form of Scripture)

1.
2.
3.
4.
5.
What is Jinwani and which are its other names ?

'Jayati iti Jina', i.e. who has subjugated the senses, is called Jina and the speech / words
of the Jina, is called Jinwani. Other names - canon (Agama), treatise (Grantha), principles (Siddhanta), knowledge of scripture (Shrutjna), discourse (Pravachan), scripture (Shastra), etc.
What is the form of true scripture ?
1. It should have been narrated by the Apta, i.e. who is passionless, omniscient and benevolent sermoniser.
2. Should be free from contradiction by propounder and counter-propounder.
3. Should not be contrary to perceptibility and anticipation (conjecture).
4. Should expound realities (Tattvas).
5. Should be benefactor of all the living beings without any distinction.
6. Should refute false-path.
7. Should be preacher of non-violence. (Ratankarandak Shravakachar, 9)
Why should scripture be narrated only by the true Deity ?
The Tattvas (realities) are misrepresented merely due to ignorance and attachment-aversion. The Jina Lord is free from ignorance and attachment-aversion due to which whatever
he reveals, reveals only truth, for example - You were passing through Jungle and lost the
way, you enquired someone the way to the city. If that gentleman did not know the right way
then he can not show you the right road, and if that man feels attachment with you, then he
would say the way is not far from there, it is from here not from there and he will take you to
his own city and if he is malicious of you then he will point out you the opposite way thinking
let him go stray. And if he has no attachment-aversion with you and he knows the right way
then he will say - Sir this is the way to the city.
In how many parts the Jinagam (Jina canon) has been divided ?
The Jinagam has been divided in four parts - Prathmanuyoga (exposition dealing with
biographical details of great personages, such as Teerthankara, Chakravarti ,etc.),
Karnanuyoga (exposition dealing with structure of universe ,etc.), Charnanuyoga (exposition dealing with conduct of Shravaka & saints) and Dravyanuyoga (exposition dealing
with Jain metaphysics).
What is Prathamanuyoga ?
Which describes biographies of 63 Shalaka Purush (great personages). The description
of 169 great men, contains their ideal life and throw light on the fruits of virtue and sins. It is
the treasure of Bodhi (Gems-trio), Samadhi (holy death, i.e. Samadhi maran). In this the
most difficult subject is made easy to grasp through tales, that is why children and elders all
understand it. The word Pratham also means Pradhan ,i.e. Main-Chief, hence it has
been kept in the beginning. (R. K. S. - 43)
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6.
Which treatises are included in the Prathmanuyoga ?

Main treatises of Prathmanuyoga are as follows - Harivansh Purana, Padam Puran,
Shrenika Charitra, Uttar Purana, Maha Purana etc.
7. What is Karnanuyoga ?
Which is like a mirror for knowing division of universe - non-universe, cycle of Kalpakala
(measuring 20 Kora-Kori Sagar period) and all the four body-forms, is called Karnanuyoga.
(Ratankarandak Shravakachar, 44)
8. What are other names of Karnanuyoga ?
There are two other names of Karnanuyoga, viz. Ganitanuyoga and Lokanuyoga.
9. What treatises are included in the Karnanuyoga ?
The main treatise of Karnanuyoga are - Tiloya Pannatti, Triloksar, Lokvibhaga,
Jamboodvipa Pannatti, etc.
10. What is Charnanuyoga ?
In which detailed description of the origin and increase of the conduct of Shravaka &
Ascetics, which are causes of its origin and increase, by which reasons the conduct is protected and which are the observances (Bhavnayen) of which vows, etc. found, is called
Charnanuyoga.
(Ratankarandak Shravakachar, 45)
11. Which treatises are included in the Charnanuyoga ?
The main treatise of Charnanuyoga are - Moolachar, Moolachar Pradeep,
Angardharmamrita, Ratankarandak Shravakachar, etc.
12. What is Dravyanuyoga ?
In which narration of Jeeva-Ajeeva Tattvas (soul - non-soul ,etc. realities), description of
virtue-sin, bondage-salvation and in which only the narration of the soul, is found, is
Dravyanuyoga. Often learned regard Karam Siddhanta (doctrine of Karmas) as the
subject of Karnanuyoga, whereas it is the subject of Dravyanuyoga. Dravyanuyoga can
be divided in the following way -
Dravyanuyoga
Agam (canon)
Spirituality
Principles
Justice-logic
Mental attitude
Meditation
Shatkhandagam,
Kasaya Pahuda,
Karmakand, Jeevakand
Labhdhisar
Kshapansar, etc.
Astsahasri
Prameyakamal martand
Parikshamukh
Aalap paddhati
Nyayadipika, etc.
Samaysar
Pravachansar
Astapahuda
Parmatmaprakash
Niyamsar, etc.
Jrnava
Tattvanushasan,
etc.
13. Whether jinwani is called as mother ?

Just as the mother always aspires beneficence of the son, gives pleasure saving him from
troubles, similarly mother Jinwani also saves her sons ,i.e. Muni, Aryika, Shravaka,
Shravikayen etc. from griefs, places them in happiness but when ? When we obey her
instructions.
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14. Whether Jinwani is called Aushadha (Medicine) ?

Yes, Just as the diseases are destroyed by taking medicine, similarly following Jinwani, i.e.
by observing conduct as has been instructed in Jinwani, terrible diseases like birth, old age,
death, etc. are destroyed soon.
15. Write Jinwani Stuti ?
ftuok.kh eks{k ulSuh gS] ftuok.kh AA VsdAA

tho deZ ds tqnk dju dks] ;s gh iSuh NSuh gS AA ftuok.khAA 1AA
tks ftuok.kh fur vH;kls] oks gh lPpk tSuh gS AA ftuok.khAA 2AA
tks ftuok.kh mj u /kjr gS] lSuh gks ds vlSuh gS AA ftuok.khAA 3AA
i<+ks fy[kks /;koks ftuok.kh] ;fn lq[k 'kkafr ysuh gS AA ftuok.khAA 4AA
Jinwani Moksh Nasainee hai, Jinwani.
Jeeva karam ke juda karan ko, ye hi painee chhainee hai. || Jinwani ||1||
Jo Jinwani nit abhyase vo hi saccha jaini hai. || Jinwani ||2||
Jo Jinwani ur na dharat hai, sainee ho ke asainee hai. || Jinwani ||3||
Pado, likho, dhyavo Jinwani, yadi sukh shanti leni hai. || Jinwani ||4||
Jinvani is stairs of salvation,
Is sharp chisel of separation,
Of Jeeva & Karma collection ||Jinwani||1||
Who practices ever Jinwani, he alone is truthful Jaini. ||Jinwani||2||
Who does not believe Jinwani, is a being devoid of sensation,
Though having an inert possession. ||Jinwani||3||
Read, write, meditate Jinwani,
If wish pleasure, peace, gratification. ||Jinwani||4||
1. The speech of the Arihant Parmeshthi, is called Jinwani.
2. Pravachan is not the other name of Jinwani.
3. False narration also takes place due to attachment-aversion.
4. Which contains the description of Acharya Shantisagar ji, is called Prathamanuyoga.
5. Karnanuyoga, is also called Ganitanuyoga.
6. Parshwanath Puran comes in the Charnanuyoga.
7. Karamkand & Jeevakand are treatises of Dravyanuyoga.
8. Jinwani is the stair of going to salvation.
Search elsewhere 1. Tell the name of those two disciples to whom Acharya Shri Dharsen Swami gave his
scriptural knowledge ?
2. What Acharya Shri Dharsen Swami did for testing the new comer disciples ?
3. Tell the names of Satkhandagam ?
4. Who said Jayadusuyadevda ?
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Chapter - 37
SWADHYYA (Studying Scriptures)

1.
2.
3.
4.
5.
What is Swadhyya ?
Reading true scripture, reflecting or exhorting ,etc., is Swadhyya. It is said a supreme
penance.
How many kinds the Swadhyya is ?
Swadhyya is of two kinds- Nischaya Swadhyya ,(i.e. absolute introspection/engrossment in self-soul for spiritual progress) and Vyavhara Swadhyya, (i.e. devotional study of
all great religious books).
What is Nischaya Swadhyya ?
Jnbhavnalasyatyagah Swadhyya, i.e. Adoring right knowledge renouncing laziness,
is Nischaya Swadhyya.
What is Vyavhar Swadhyya ?
1. Reading, questioning, reflecting, revision and exhorting of Anga Pravishta (old texts)
and Anga Bahya (second part of scriptural knowledge written by preceptors) canons, is
Vyavhar Swadhyya.
2. Reading, memorising reality, etc. is Vyavhar Swadhyya.
How many kinds of Vyavhar Swadhyya is ?
There are five kinds of Vyavhar Swadhyya 1. Vachna (reading) - Reading / pronouncing and explaining without error along with correct meaning, is Vachna Swadhyya.
2. Prachhna (questioning) - Raising question for removing doubt or for consolidating the
matter already known, is Prachhna. Questioning for testing the knowledge of the teacher or
instructor or for exhibiting one's own knowledge, is not Prachhna. Well, that is to make fun
of the teacher or to pose oneself a learned.
3. Anupreksha - Pondering over the matter already known again and again, is Anupreksha,
Just as -
ckVh tyh D;ksa] iku lM+k D;ksa \

?kksM+k vM+k D;ksa] fo|k Hkwyh D;ksa \
the answer of all the above question is one - did not turn over.
Why the dough bread burnt, why the betel turned rotten ?
Why the horse jibbed, why the knowledge is forgotten ?
the answer of all the above question is - did not turn over/revise.
4. Amnaya - Repeating the lesson / text again and again along with correct pronunciation, is
Amnaya Swadhyya and remembering the text is also Swadhyya. Recitation of the text
of Bhaktamer, Namokar Mantra, etc. is included in it.
5. Dharmopdesha - To impart religious exhortation for self beneficence, for removing false
path and doubt, for showing nature of the matter-substance and causing the audience to
attain gems-trio, is Dharmopdesha. (Tattvarthasutra, 9/25)
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6.
Living being of which body-forms engage in studying scriptures ?

Only living beings of two body-forms study religious scriptures, viz. human & celestial beings.
7. Living beings of which body-forms exhort religious preaching ?
Living beings of human & celestial body-forms exhort religious preaching.
8. Living beings of which body-forms listen to religious preaching ?
Living beings of all the four body-forms listen to religious preaching.
9. Whether infernal beings also listen to religious preaching ?
Yes, all celestial beings up to 16th heaven can go up to the third hell for exhorting religious
instructions, Just as - the soul of Seeta had gone to the third hell for enlightening the soul of
Laxman. (according to Prathmanuyoga)
10. How many organs (parts) of knowledge are there, give definition ?
There are eight organs of the knowledge 1. Vyanjanachar - Reading & teaching alphabet, verse-line, vowel-mark ,etc. correct, in
conformity with grammatical rules, is Vyanjanachar.
2. Arthachar - Reading & teaching scriptures grasping their meaning correctly, is Arthachar.
3. Ubhyachar ,(i.e. both reading with proper pronouncing and understanding) - Reading &
teaching alphabet with correct pronunciation along with its meaning and understanding correctly, is Ubhyachar.
4. Kalachar : Reading & teaching in right time - The scriptures should be read and taught in
proper time. Reading of Sutra Granthas, (i.e. doctrinal treatises) is forbidden in improper
time, like - reading-teaching treatises composed by Gandhar devas and composed by
ascetics well-versed in Eleven Organs and 10 Purvas (kinds of canons), during excellent
greats days of Nandishwara, on the eighth and fourteenth days of every lunar fortnight, 15th
day of dark and light half of each lunar month, in all the three Sandhya Kala, (i.e. joining
time of night-morning, morning-afternoon and evening-night), in late night, in sun-moon eclipse
and meteoric fall, etc. Bhavnagranthas, Prathmanuyoga, Charnanuyoga, Karnanuyoga
are not forbidden.
5. Vinyachar : Studying-teaching with paying reverence to scriptures - Studying and teaching holy scripture with reverence maintaining purity of clothes, body and region, is Vinayachar.
6. Updhanachar (Religious observance) : To adore along with retention, studying along
with rememberance, without forgetting or studying the holy scripture with specific vow /
resolution etc,. i.e. ,to study after renouncing some thing.
7. Bahumanachar : Paying much respect to scripture - To revere the knowledge, the treatise
as well as the teachers;to read canon placing in on the higher seat along with reading of its invocatory
prologue (Manglacharan) and after studying Jinwani eulogy should be recited.1
8. Aninhavachar, (i.e. not hiding source of knowledge): Not to hide the name of the holy
scripture or teacher / preceptor from whom the knowledge has been learnt for example if
taught by less learned Guru, his importance will be lessened by disclosing the name of that
Guru, hence to name some specialised or famous Guru, is Ninhava and not doing so, is
Aninhavachar. (Moolachar, gatha, 269)
11. What are the advantages of studying scriptures ?
Main advantages of studying scriptures are as follows 1. The invocatory prologue is read thrice - in the beginning, in the middle and in the end.
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1. Innumerable times dissociation of Karmas occurs.

2. The knowledge and power of memorising is increased.
3. Power of tolerance is achieved.
4. The ignorance is destroyed.
5. The complicated questions are solved.
6. The fickleness of mind is removed.
7. The conduct is gained by the knowledge when he studies the Pratyakhyana named ninth
Purva sitting in the proximity of Teerthankara up to 3 to 9th years, only then he attains the
Parihar Vishuddhi Sanyam, (i.e. a kind of pure conduct devoid of violence ,i.e. violencerefraining restraint).
8. Worship by deities is also gained by Swadhyya. When Acharya Shri Dharsenji taught
Muni Narvahanji and Muni Subuddhiji, the deities of Bhoot species worshipped at the end
of study and had set right the row of teeth of one of the Muni Maharaj due to which
Acharya Shri Dharsenji named those Muniraj as Bhootbali & Pushpadantji.
9. Muni Maghnandi ji was reestablished in religion only due to knowledge, i.e. he again
became Muni.
10. New and newer subjects are gained for reflecting/meditating the realities (Tattva chintan).
11. A non-Jain boy Ganesh Prasad Varni had become Kshullaka due to listening to study of
scripture (Shastra Swadhyya).
1. The Vyavhar Swadhyya is of 5 types.
2. To question for testing the knowledge of the teacher, is Prachhna Swadhyya .
3. To read worldly novels, magazine, is Vachna Swadhyya .
4. Living Beings of Audarika Sharir (gross body) and of Vaikriyaka body (transformable
body) study scriptures.
5. Beings of Vaikriyaka body exhort religious instructions.
6. One Muni exhorted one mosquito and the mosquito stopped biting.
7. The infernal being can exhort religious preachings to another infernal being.
8. Dissociation of Karmas occurs by studying religious scriptures.
9. The knowledge lessens by studying religious scriptures.
10. The memorising power is increased by Swadhyya .
11. The conduct is gained by knowledge.
12. Maghnandi ji was reestablished in religion due to ignorance.
Search elsewhere 1. How many times the Swadhyya should be done in a day ?
2. Studying of which treatises is forbidden for Shravakas ?
3. What happens by studying scriptures during famine ?
4. What should not be done at the time of studying scripture ?
5. Who Acharya regarded internal possessions/attachment to belongings up to 14th
Gunasthan (stage of spiritual development) and in which form ?
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Chapter - 38
ELEVEN PRATIMAYEN OF SHRAVAKA

(Eleven stages of renunciation of vowed Shravaka)
1.
2.
3.
4.
5.
6.
Who is called a Shravaka ?

A person of reverential belief, discerning and a dutyful one (active in performances), is called
Shravaka.
How many kinds of Shravakas are there ?
There are three kinds, viz. 'Pakshika Shravaka, 'Naisthika Shravaka' and 'Sadhaka
Shravaka'.
1. Pakshika Shravaka - The 'Shravaka' who follows/observes the 'Satkarma' (six occupations for livelihood instructed by Lord Rishabha deva), possesses roughly eight basic
attributes and renouncer of seven addictions. Such person who favoures the Lord Jinendra,
is called 'Pakshika Shravaka'. He is a renouncer of night-eating.
2. Naisthika Shravaka - Observer of Darshana Pratima, etc. eleven Pratimayen is
called 'Naisthika Shravaka'.
3. Sadhaka Shravaka - (i) One who is practising 'Samadhimarana' (holy death), is called
'Sadhaka Shravaka'.
(ii) That Shravaka who is striving happily for purification of the soul by holy (sacred)
meditation, emaciating body, renouncing food and activities of mind, speech and body at the
time of end of life, i.e. death, is a 'Sadhaka Shravaka'. (Sagardharmamrat, 1/20)
What are the names of eleven Pratimayen of Naisthika Shravaka ?
Darshan Pratima, Vrata Pratima, Samayika Pratima, Proshdhopvasa Pratima,
Sachitta tyaga Pratima, Ratribhukti tyaga Pratima, Brahmacharya Pratima, Arambh
tyaga Pratima, Parigrah tyaga Pratima, Anumati tyaga Pratima and Uddishta tyaga
Pratima. (Ratankarand Shravkachar, 163)
What is called Pratima ?
Developing conduct of Shravaka, is Pratima.
What is Darshana Pratima ?
One who is pure by right belief, is indifferent to the body and sensual enjoyments, who has
got the refuge of the feet of Panch Parmesthi and does not incur faults/transgression in the
resolved eight fundamental virtues (Asta Moolguna) and in the renunciation of seven addictions, is the holder/observer of Darshan Pratima. He is free from stings (Shalyas). As a
rule, he starts taking food with limitations and restrictions as per religious texts. The holder of
this Pratima takes food before two Ghari (48 minutes) of sunset and can take food after
two Ghari of sun-rise.
What is 'Shalya' and how many are they ?
Which pricks into soul like a thorn, causes pain, is called Shalya. Shalyas are of three kinds
- Falsehood Shalya (Mithya Shalya), Deception sting (Maya Shalya) and the desire for
enjoyment and pleasure sting (Nidan Shalya). (Sarvarthsiddhi, 7/18/697)
1. Mithya Shalya - To have faith in non-realities (Tattvas).
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7.
8.
9.
10.
11.
12.
13.
2. Maya Shalya - 'No body knows my evil thoughts' with this motif in view, attracting
people in the guise of outer conduct and keeping black heartedness within his heart, is Maya
Shalya.
3. Nidan Shalya - Desiring fruit of sensual enjoyments in future for observing vows, is
Nidan Shalya.
What is Vrata Pratima ?
Who observes five minor vows without any transgression, also observes seven supplementary vows, is called a observer of Vrata Pratima. (Special meaning of R.K.Shrav., 138)
What Anuvrata & Sheelvrata are ?
To renounce roughly the violence, falsehood, theft, unchastity (bad character) and accumulation of possessions, is partial vow (Anuvrata) and to observe 3 Gunvrata (vows enhancing vows/virtues) and 4 Shiksha Vrata (intructional vows), is Sheelvrata.
Enumerate the names of 5 Anuvratas and 7 Sheel vratas, (i.e. vow - safeguarding
vow) ?
Ahinsanu vrata (non-violence partial vow), Satyanu vrata (truth partial vow), Achauryanu
vrata (non-theft partial vow), Brahmcharyanu vrata (celibacy partial vow) and Parigraha
Pariman vrata (vow of limiting the possessions). Seven Sheel (vow-safeguarding vow) 3
supplementary vows or vows enchancing vows/virtues and 4 instructional vows.
What is Ahinsanu vrata ?
Who neither being predetermined, inflicts sufferings to any mobile being by mind, speech and
body nor causes others to inflict nor approves of inflicting by others and does not do purpose-less violence of five Sthavaras (Immobile beings), he is called follower of
Ahinsanuvrata. (R.K.S., 53)
What is Atichar (transgression) and Anachar (complete violation of observing vows)?
Breaking up of vows partially, is Atichar ,i.e. transgression and complete breaking of the
vows, is Anachar.
What are the transgressions of non-violence partial vow ?
There are five transgressions of non-violence partial vow 1. Bandha (Binding) : To tie the human beings, animals, birds in such a way that they may
not be able to move at will.
2. Vadh (Torturing) : To beat with whip, flagellum, stick, hand, feet, etc. Here Vadh means
not to deprive them from life, that is indeed Anachar.
3. Chheda (Piercing) - To pierce with ill intention (passion) limbs - sub-limbs of some one.
Ears and nose of girls are also pierced for adorment, it does not come in Chheda.
4. Atibhararopan (Over-loading) : Overloading the dependent animals beyond their capacity, taking over work from workers/servants.
5. Annapan Nirodha (Food prevention) : Not to give food to the animals at proper time,
also not allowing servants to go to take the food in time (Sarvartha siddhi, 7/25/711) and if
the females do not cook food in time then it is also Annpan nirodha.
What is Satyanuvrata ?
Neither to speak gross untruth himself nor cause other to speak. The votary of the truth
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14.
15.
16.
17.
partial vow does not also speak such truth that may result in danger/misfortune for some one,
is called Satyanuvrata. (Ratankarandak Shravakachar, 55)
What is gross untruth ?
Which is not considered wholesome in public behaviour such as 1. Speaking otherwise after taking an oath.
2. To speak lie while holding the post of a Pancha (arbiter) or judge just as did king Vasu.
3. Being a sermoniser to exhort contrary preaching for example saying that Muni do not
exist/appear in Pancham Kala, and today not even one Pratima could be observed.
4. To speak lie after giving assurance ,i.e. breach of trust.
How many transgressions are there of Satyanuvrata ?
There are five transgressions of Satyanuvrata 1. Mithya Updesha : To exhort false teaching.
2. Rahobhyakhyan (secret divulgence) : To make public the particular conduct of womanman in lonely place or the secrets of others.
3. Kootlekh Kriya (Forgery) : Keeping false documents, to get signature on the blank
paper, to prepare false documents.
4. Nyasaphar (Misappropriation) : To misappropriate others property entrusted to one's
care.
5. Sakar Mantra Bheda (Proclaiming others thoughts) : Some persons were discussing on
some topic by guessing their thoughts by their posture, facial expression ,etc. divulging their
talks with the intension to defame them, it can also be said slandering or back-biting.
(S. S., 7/26/712)
What is Achaurayanu vrata ?
One who neither takes nor gives to others, things, kept fallen, forgotten or not given except
public water and soil, is called non-theft partial vow.
How many transgressions are there of non-theft vow ?
There are five transgressions of non-theft vow 1. Stenprayoga (Prompting theft) : To motivate for committing theft and to assist in theft by
showing its various ways.
2. Tadahirtadana : To purchase stolen goods deliberately.
3. Viruddha Rajyatikrama (Violation of state law) : To commit tax-evasion against state
law, black marketing by keeping more stock of goods.
4. Hinadhik Manonman : Weight for weighting thing is called Man and the scale is called
Unman. Keeping weights and scale of two types - Giving by lesser weights and taking by
heavier weights.
5. Pratiroopak Vyavhar (Adulteration) : To sell goods by mixing less valued material apparently seeing similar in the material of more value at a higher price, for example to mix
granulated wheat (lwth) in poppy seed, papaya fruit seeds in black pepper, the millet flour in
turmeric, etc. Today admixture also crept in the scriptures. The title and names of composer
Acharyas remain unaltered and in Hindi commentary, in implied meaning (Bhavartha), in
specific meaning, their own meaning are being inserted.
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18. What is Brahmcharyanu Vrata ?

Regarding other women except one's own wife as mother, sister and daughter, i.e. to be
detached from all, is called Svadar Santosh or Brahmcharyanu Vrata, i.e. satisfaction
with one's own wife or who neither wishes others women because of fearing sin, nor tells
others to do so. Remain satisfied with one's own wife, is called Svadar Santosh or
Brahmcharyanu Vrata. (Ratankarandak Shravakachar, 59)
19. How many transgressions are there of Brahmcharyanu Vrata ?
There are five transgressions of Brahmcharyanu Vrata 1. Parvivahakaran (Arranging marriages of others) : To arrange / work as a chief person
for the marriage of the offsprings of others, except marriage of his own offsprings or children
of his dependent brother, etc., earning brokerage, tallying horoscope, etc.
2. Itvarikaaparigrahitgaman (Visiting immoral women) : To remain in the company of
unchaste, adulterous women who are without husband, to associate, to keep relation with
them, having terms of taking and giving with them.
3. Itvarikaparigrahitgaman (Visiting immoral but married women) : Coming and going to
adulterous married women with husband, having terms of taking and giving with them.
4. Anang Krira : To have unnatural and perverted copulation ,i.e. with body organs not
meant for sex.
5. Kamtivrabhinivesh (Intense sex desire) : Always to keep intense desire for sex.
(S. S., 7/28/714)
20. What is Parigraha ParimanVrata ?
Limiting wealth grains ,etc. ten types of external possessions and not desiring more than that,
is limiting of possessions vow. Its other name is also Ichha Pariman Vrata, i.e. limiting
desire Vrata.
21. How many transgressions are there of Parigraha ParimanVrata ?
Exceeding the limit set by one ownself with regard to ten types of possessions, viz. cultivable
land, place of residence, money (coins, currency notes, etc.), gold, wealth (such as cow,
etc.) grain (rice, wheat, etc.), male and female servants, all kinds of clothes / garments and
domestic utensils, etc.
22. What is the fruit of observing five partial vows ?
Dissociation of Karmas happens constantly and as a rule, he attains celestial body-form
and gains grandeur and magnificence there.
23. Who became famous by observing five partial vows ?
Yampal Chandal, Dhandeva Seth, Prince Varisen, Neeli and king Jaikumar became famous
by observing respective non-violence, etc. partial vows. (R. K. S., 64)
24. What is Gunvrata and how many are they ?
Those which enhance / increase the partial vows are Gunvrata (supplementary or vows
enhancing partial vows). Just as which is the place of hedge in the protection of the cultivation
that very place is of the Gunvrata for the protection of five partial vows. Gunvrata are of
three kinds - Digvirati Vrata, Deshavirati Vrata and Anarthdandvrati Vrata (Direction - limiting vow, movement limiting vow and desisting from purposeless sinful activities).
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25. What is Digvirati vrata (Direction - limiting vow) and how many transgressions are
there of it ?
Fixing demarcation for coming and going in all the ten directions for the whole life for saving
oneself from minute sins, not to move ahead of that, is Digvirati vrata, Just as Kolkata in
the east, Chennai in the South, Mumbai in the west and Kashmir in the north.
There are five transgressions of it 1. Urdhavyatikrama (Exceeding upward direction limit) - To violate the limit movement set
in upper direction out of ignorance, carelessness or greed.
2. Adhovyatikrama (Downward limit violation) - To violate the limit fixed in downward
direction out of ignorance, carelessness or greed.
3. Tiryagvyatikrama (Horizontal direction limit violation) - To violate the horizontal limit
out of ignorance, carelessness or greed.
4. Kshetravraddhi (Exceeding region) - To have intention of exceeding the limit of movement out of greed.
5. Vismaran (Forgetfulness) - To forgot the determined limit. (S. Siddhi, 7/30/717)
26. What is Deshavirati vrata and how many transgressions are there of it ?
Reducing further more the movement area even within demarcation fixed in Digvrata for the
whole life, for example fixing the limit up to some Mohalla, cross-road for so and so hours,
days, months ,etc., is called Deshavirati vrata. (R. K. S., 68)
There are five transgression of it 1. Anyan - To send for things beyond the demarcated region.
2. Preshya Prayog - Sending some one for doing some work beyond the demarcated
region.
3. Shabdanupat - To attract a person towards ownself beyond the demarcated region by
sound of cough, snapping fingers, calling on phone, fax.
4. Roopanupat - Making signs for persons beyond the limit - To beckon at some person
beyond demarcated region through body gestures, by showing one's appearance, body,
hand, cloths, etc.
5. Pudgalkshepa - Throwing material - To attract / call person beyond the demarcated
region by throwing pebbles, stone, etc. (S. S., 7/31/718)
27. What is Anarthadand vrata and how many transgressions are there of it ?
The acts by which our no purpose is served and there is accumulation of sins in vain, such
acts are called Anarthdanda and refraining from these activities, is Anarthdanda vrata.
There are five transgressions of it 1. Kandarpa (Vulgar jokes) - To utter vulgar words, cutting jokes in the intense passionate
mood.
2. Kautkuchya (Gesticulative vulgar jokes) - To indulge even in evil gestures with vulgar
jokes and unmannerly words.
3. Makhurya (Gossiping) - To talk nonsense with impertinence.
4. Asamikshyadhikaran (Purpose-less excessive activity) - Indulging in excessive activities without proper thinking and consideration of the purpose.
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5. Upbhog paribhog Anarthakya (Excessive embellishment) - To collect excessive material of sensual enjoyments and reenjoyment without consideration of the purpose. (S.S., 7/
32/719)
28. How many kinds of Anarthadanda are there ?
There are 5 kinds of Anarthadanda 1. Papopdesha - Instructing fraudulent trade ,etc. sinful activities, for example - do fishfarming, open slaughter house ,etc. Discussing that in so and so jungle there were very good
deers, the butcher heard, then what happened, he went there and killed all the deers.
2. Himsadan - Supplying violent material / weapons and trading in them for example giving and taking of bomb, pistal, hatchet, crackers, J.C.B. machine, crusher, equipments of
blasting, etc. and keeping pet but violent animals like cat, dog, cock, snake, etc.
3. Apdhyan (Bad brooding) - Adopting others faults, desiring others wealth, desiring others
woman, etc. contemplating death of other out of malice, desiring that his shop may destroy,
his corn field any burn, he may gets defeat in election. His house may be robbed, etc.
4. Pramad charya (careless conduct) - Digging the earth without any purpose, wasting
water, burning fire, keeping the fan on when no one is there, breaking vegetation, walking
and causing others to walk, etc. without any purpose.
5. Dusshruti (Listening to obscene literature) - Reading, hearing of obscene literature and
obscene songs, etc. which defile the mind and viewing of obscene dramas, television and
cinema scene, is listening to obscene literature (Dusshruti).
29. What are Shikshavrata and how many are they ?
The vow which inspires to become a Muni, is Shikshavrata (instructional vow).
Shikshavrata are of four kinds - Samayika (vow of attaining equanimity), Prosdhopvas
(fasting on certain holy days), Upbhog Paribhog Pariman (vow of limiting consumable
and non-consumable objects beyond one's need) and Atithi Sambibhag vrata (vow of
offering food to the worthy guests).
30. What is Samayika Shikshavrata and how many transgressions are there of it ?
To assume feelings / thoughts of equanimity, is Samayika, Muni always assume equanimity
but the Shravaka can not maintain equanimity constantly. He himself fixing time limit and
renouncing all the five sins for that definite time by mind, speech, body and self-performed,
getting done by others and approval thereof, meditates/reflects on the form / nature of supreme soul, is Samayika. The holder of this vow performs Samayika once, twice or thrice
in a day. There are five transgressions of it 1. Manah duspranidhan - To keep fraudulent tendency and inauspicious hesitations in the
mind at the time of performing Samayika.
2. Vachan duspranidhan - Wrong pronunciation of Mantra, Samayika Path, etc., reading in haste, etc.
3. Kaya duspranidhan - To move hand - feet to see here and there while doing Samayika.
4. Anadar - Lack of earnestness towards equanimity - Doing Samayika only for the sake of
fulfilling the taken-vow without proper enthusiasm.
5. Smratyanupasthan - Forgetfulness - Forgetting precisely the time of Samayika and
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while reading Samayikapath begins to read Bhaktamar Path. (S. Siddhi, 7/33/720)
31. What is Prosdhopvasa Shikshavrata and how many transgressions are there of it ?
Prosadh means the day of festival and fasting on the festival day is called Prosdhopvasa.
Renouncing all commencement involving violence and works on the day of fast, one should
engage himself in religious meditation living in the forest or in the temple. Cleansing of teeth
and bathing should be avoided on that day. If trying to learn, learn all things. Muni do not
cleanse teeth and also do not take bath, Shravak should also avoid these on the fast day (R.
K.S., 106-109). This Shiksha vrata is of three kinds Excellent
One time meal on 7th

day of lunar fort-night
Fasting on 8th day

of lunar fort-night
Fasting on 14th day
of lunar fort-night

One time meal on 15th day
of dark/light fort-night as
the case may be
Medium
Two times meal on 7th Fasting on 8th day

of lunar fort-night
Two times meal on 13th Fasting on 14th day
of lunar fort-night
Two times meal on 9th

Two times meal on 15th day
the case may be
Lowest
of all
Two times meal on 7th One time meal on 8th

Two times meal on 13th One time meal on 14th
Two times meal on 9th

Two times meal on 15th day
the case may be
(Vasunandi Shravakachar, 292)

Note - All the four kinds of food (edible material, drinking material, licking material and
worth-tasting are to be abandoned)
Its transgressions are five 1. Apratyavekshit Apramarjita Utsarga -, i.e. unobserved excreting - To excrete excrements and urine on the unobserved and unclean land.
2. Apratyavekshit Apramarjita Adan -, i.e. unobserved handling - Handling equipment
etc. without minutely inspecting and cleansing.
3. Apratyavekshit Apramarjita Sanstaropkraman -, i.e. unobserved spreading - To spread
out own bed (carpet, mat, etc.) without minutely seeing and cleansing.
4. Anadar - Disrespect - Lack of earnestness / enthusiasm in ones essential duties due to
suffering of hunger - thirst.
5. Smratyanupasthan - Forgetfulness - To forget even the essential duties.
(Sarvarth Siddhi, 7/34/721)
32. What is Upbhog-paribhog pariman and what one learns to become Muni by this vow ?
Upbhog-paribhog pariman vrata, i.e. vow of limiting consumable and non-consumable
objects - In the Paribhog Parigraha-pariman vrata, there was resolve for the whole life.
For lessening attachment with those things within that resolve, to take further resolve each
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day that, 'today I will enjoy - reenjoy only so much things'.

Upbhoga - The thing which is enjoyable only once, like food, water, etc.
Paribhoga - The thing which is enjoyable again and again, like garments jwellary, vehicle,
etc. (Sarvath Siddhi, 7/21/703)
One learns from it that when he will become Muni and he does not get food-water according
to season, agreeable to health then this kind of situation should be practised before hand.
33. Whether resolve is taken for both faultless edible and amoral food ?
Resolve not to take faultless edible food ,(i.e. limiting the food stuff) is taken because he is
already a renouncer of amoral food stuff.
34. How many kinds of amoral foods are there ?
Amoral foods are of five kinds which have been discussed in the chapter on Amoral food stuff.
35. How many transgressions are there of Upbhog-paribhog Pariman Vrata ?

There are five transgressions of Upbhog-paribhog Pariman Vrata 1. Sachitt Aahar - To take green vegetables with organism - To take green fruits, flowers,
leaves, etc. containing organism.
2. Sachitt Sambandh Aahar - Food placed near organism - To take sterillised food covered with organism-containing material and covered with green leaves containing organism.
3. Sachitt Sammishra Aahar - Food mixed with organism - To take food mixed with
other food articles containing organism.
4. Abhishavaahar - Stimulating Aahar - To take heavy stimulating and intoxication-producing food, etc.
5. Duspakvaaahar - To take half-cooked, more cooked and burnt food material.
(Sarvarth Siddhi, 7/35/722)
36. What is Atithi Samvibhaga Vrata and how many transgressions are there of it ?
One who moves without violating restraint, is called guest or whose date of arrival is not
fixed, is called guest. To give food, provide medicines, equipments and place to stay, is
Atithi samvibhag Vrata ,i.e. offering food, etc. to the honourable/worthy guests.
Its transgressions are five 1. Sachitta Nikshepa - Placing the food on thing with organism - To give food kept on the
lotus leaf, etc. containing organism.
2. Sachitta Apidhan - Covering the food with thing containing organism - To give food
covered with leaf containing organism.
3. Par Vyapdesha - To give indirect donation - Not to give food by himself but cause it to
given by others or give food of others ownership.
4. Matsarya - To be jealous of other donors.
5. Kalatikrama - Invocation of guest after violating the time of food donation ,i.e. either too
early or too late. (Sarvarth Siddhi, 7/36/723)
37. What is Samayika Pratima ?
Who meditates contemplating attributes / nature of self soul, of Jina idol, of alphabets signifying Panch Parmeshthi or reflecting twelve observances (Bhavnayen), is an observer of
Samayika Pratima.
187
38. What is the procedure of performing Samayika ?

First of all standing towards east direction and reciting Namokar Mantra nine times, (i.e.
Kayotsarga) then folding both hands turn them around thrice from left to right (like circumambulation), it is called Aavarta (turn), It is done in all the four directions (in east, south,
west and north). After Aavarta to bow head standing all the while, is Pranam (paying
obeisance). It is also done in all the four directions. Paying obeisance after Aavarta, Praman
in sitting posture in the east direction, is Nishadya. This is done in the east and north direction. At the time of Aavarta it should be spoken that in the east, etc. direction, in its subdirection which omniscients, Jina, Siddha, Saints and Muni endowed with supernatural powers are present/ exist, I pay my obeisance to all of them by mind, speech and body.
At the time of performing Aavarta in the south, etc. direction, the name of that direction,
sub-direction should be spoken. Thus after doing so in all the four directions should begin
Samayika sitting facing towards north or east direction. The Samayika should also be
concluded by repeating the same process.
39. What is the proper posture and place for Samayika ?
Two postures are prescribed for Samayika - Lotus posture and standing posture. The place
should be solitary. The word solitary has many meanings - No other being should be there,
the second meaning is no woman, animal, neuter should be there and no uproar, mosquito,
scorpion ,etc. should be there. The forest, bank of the river have been regarded appropriate,
if there is no such place is available then Samayika can also be performed in the house,
temple, etc.
40. What should be done in Samayika ?
The Samayika is to have equanimity between friend and foe, profit and loss, life and death.
Shravaka should also keep equanimity at the time of Samayika. Calamities do occur, coldhot is felt, we should endure that with equanimity. We should think about the reality of the
world, body and enjoyment, should contemplate twelve reflections (Barah Bhavnayen),
repeat Namokar Mantra. If the mind goes astray while repeating the Mantra then it can
also be done in other sequence, can also do in reverse order like Namo Loye Savvsahunam,
can also begin from middle Namo Airiyanam, think of the place of pilgrimage which you
visited, what are one, two, three- like one soul, two Jeeva, three gem's-trio, etc. should go
on meditating, reflecting as far as one is able to do.
41. How the Samayika should be done ?
From the word 'how' we mean that Samayika should be sin / violence free, (i.e. Nirvadha).
The word Avaddha means sin and the prefix 'Nir' means free from i.e. the Samayika
should be free from sin. The Fan, T. V., Cooler, Heater, small Stove (Sigri) should not be
kept on / active and should not also play tap recorder, etc.
42. What is the time of Samayika and how many times it should be performed ?
The excellent time is 3 'Ghari' before the Sun-rise (1.12 minutes) and up to 3 'Ghari' after
the Sun-rise, also in afternoon before 3 'Ghari' and up to 3 Ghari, similarly in the evening 3
'Ghari' before the Sun-set and up to 3 'Ghari' after Sun-set. The medium period is 2
'Ghari' each and the lowest of all is 1 'Ghari' each. For the holder of this Pratima performing Samayika in all the three times is indispensable.
188
43. How the afternoon period of Samayika is calculated ?

Just as Sun-rise takes place at 6 O'clock and Sun-set at 6 O'clock then the excellent time of
the afternoon - Samayika is between 10.48 am to 1.12 pm and if the lowest time of all is to
be calculated then it will be from 11.36 to 12.24, i.e. 48 minutes.
44. What is the difference between Samayika Shiksha Vrata and Samayika Pratima ?
1. There is a rule / prescription in the Samayika Pratima that Samayika should be performed three times in a day, there is no such rule in the Samayika Shiksha Vrata.
2. The Samayika remains transgression free in the Samayika Pratima but in the Samayika
Shiksha Vrata the Samayika also remains with transgression.
3. Samayika can also be performed for 24 minutes in the Samayika Shiksha Vrata but in
the Samayika Pratima the Samayika is a must at least for 48 minutes.
4. There is no rule / prescription of performing Avarta, etc. in Samayika Shiksha Vrata
but in the Samayika Pratima there is prescription of performing Avarta ,etc. at the time of
sitting.
45. What is Proshdhopvasa Pratima ?
Who as per rule observes 'Proshdhopvasa', i.e. keeps complete fast on 8th and 14th day
of a lunar month and take food only once on the day just preceeding and after Ashtmi and
Chaturdasi not hiding his potency (strength) that Shravaka is a observer of 'Proshdhopvasa
Pratima'.
46. What is the difference between Prosdhopvas Shiksha Vrata and Prosdhopvas
Pratima ?
The holder of Prosdhopvas Shiksha Vrata some times observes Prosdhopvas (fasting)
and some times also do not observes but the holder of Prosdhopvas Pratima as a rule
necessarily observes Prosdhopvas (fasting). (R. K. S., 140)
47. What is Sachitta Tyaga Pratima ?
'Chitta' means living organism ,i.e. Observer of 'Sachitta-tyaga Pratima' eats vegetables,
etc. first making it lifeless (organismless). That 'Shravaka now does not take raw water, raw
(untreated) vegetables, etc. He uses water before making it boiled or sterilized and also
takes only cooked-vegetables or in the form of juice extracted by juicer machine. Though
eating 'Sachitta' after making it 'Achitta', no vitality control, (saving of all beings), i.e.
'Prani Samyama' is observed but Sachitta-tyaga is essential with a view to observe
'Indriya Samyama'. This Pratima is also in the form of vow pertaining to religious instructions i.e. 'Shiksha Vrata' because Muni takes only 'Prasuka' (treated) food, therefore,
this 'Shravaka' has started practice (accomplishment) of this vow from just now. (R.K.S.
141)
48. What is Ratribhukti Tyaga Pratima ?
Renunciation of Night-eating is, precisely, included in the first 'Pratima' but now he does
not cause any one else to eat, i.e. to feed others all the four kinds of food and also does not
approve it (Kartikeyanupreksha, 382). The another (alias) name of this 'Pratima' is also
'Diva Maithun-Tyaga' (renunciation of copulation in the day) therefore, he does not indulge in copulation in the day.
189
49. What is Brahmacarya Pratima ?

Who renounces by way of mind, speech, body, self-performed, getting done by others and
approval thereof, (i.e. Krit, Karit and Anumodna) sexual intercourse, is a 'Shravaka'
holder (observer) of 'Brahmacarya Pratima' (Kartikeyanupreksha 383). There is relation
with one's own wife in the vow of celibacy (Brahmcarya Vrata) but in 'Brahmacarya
Pratima' the Shravaka gets averred even from his own wife.
50. What is 'Arambha-tyaga Pratima' ?
There is renunciation of all beginnings (Arambha) pertaining to occupational activities of
agriculture, trade and service, etc. involving violence in this 'Pratima' (R.K.S. 144) but he
does not renounce the beginnings of worship, anointment and cooking of food. Observer of
this Pratima does not keep bank balance, but he can take house-rent and pension.
51. What is Arambha ?
The work/activity which involves violence of six kinds of body-forms of living being, is
Arambha.
52. What is Parigraha-tyaga Pratima ?
Who keeps only utensils of worship, equipments of excrement and clothes and renounces all
the rest belongings, that 'Shravaka' assumes 'Parigraha tyaga Pratima'.
53. What is Anumati-tyaga Pratima ,i.e. refraining from house-hold activities ?
The observer of this 'Pratima' now does not give his assent (permission) in any mundane
activities (R.K.S., 146). Refraining from house-hold activities while even living in the house is
really a critical time of his test. To refrain from house-hold activities is tested in house not in
jungle. This very 'Pratima' is in the form of religious instructions (Shiksha vrata). After
becoming Muni in future he keeps mum in preachings of worldly activities. Likewise, that
'Shravaka' is practising (accomplishing) it from just now. The observer of ten 'Pratimayen'
can also live in the house.
54. What is Uddistha tyaga Pratima ?
The observer 'Shravaka' of this 'Pratima', renouncing home and accepting / assuming
vows, lives in the group (congregation) of Jain saints (Muni) and takes food by mendicancy
and assumes one fragment cloth.(R.K.S., 147). There are two kinds of this Pratima-'Ailaka'
and Kshullaka'. Ailaka take food only in their hand-bowl, they pluck their hair (perform
Keshlonch) but there is no such rule that they should observe fast on that day. They wear a
lion-cloth alone. Kshullaka also keep a sheet or dupatta along with the lion-cloth. That
sheet or dupatta is a fragment cloth ,i.e. the measurement of the dupatta should be so that
it could not cover their whole body after spreading it, i.e. while sleeping the face and the feet
both could not be covered together. They can take food in vessel and also in hand-bowl.
There is no rule of Keshlonch for them, they can get their hair shaved. In ancient time their
food intake-routine was such that they used to take/collect food from seven houses in the
vessel and if any Shravaka asked them to take their food sitting in his house, then they used
to eat accordingly and if not told, then they could take food in the place of their stay. But at
present there is no such tradition, they too come out for the food- intake-routine like Muni.
55. Who holders of Pratima are called of low, medium and high status ?
The holder of the first to sixth Pratima is called a Shravaka of a low status and from
190
seventh to nineth as medium and that of the tenth and eleventh is of high status.
56. What is called that women who is holder of the eleventh Pratima ?
The woman holding eleventh Pratima is called Kshullika. She keeps one Sari and one
fragment cloth, her remaining routine is similar to the Kshullaka.
57. In how many places the Shravaka keeps mum ?
Shravaka should observe silence in seven places, while performing six indispensables (necessary works) ,viz. taking food, while vomiting, bathing, copulation, excreting faeces and
urine, worshipping Lord Jinendra and where there is possibility of committing sin.
58. What should be said (addressed) to whom for paying reverential greeting ?
Reverential greeting should be paid For Muni
:
Namostu
For Aryika
:
Vandami
For Ailaka - Kshullaka and
:
Ichhami
holders of the tenth Pratima
Other holders of Pratima
:
Vandna
Co-religious follows
:
Jai Jinendra

1. There are 3 Gunvrata and four Shiksha Vrata in the first Pratima.
2. The holder of Darshan Pratima can take water in the night.
3. Not cooking food in time is also a transgression of non-violence partial vow.
4. Not to go out of India for 100 years, is Digvrata.
5. The holder of Arambha Tyaga Pratima can keep possessions.
6. Three times Samayika can be performed in Samayika Shiksha Vrata.
7. The holder of Sacitta Tyaga Pratima can do cultivation.
8. There are five transgressions of Samayika Pratima.
Search elsewhere 1. What Gunvratas and Shikshavratas have been described by Acharya Shri Samant
Bhadra Swami ?
2. What eight virtues (Moolguna) have been described by Pt. Ashadhar ji ?
3. What are eight basic virtues according to Acharya Shri Somdeva Suri ?
4. What transgressions of Parigraha Pariman Vrata have been described by Acharya
Shri Samant Bhadra ji ?
5. What are the names of third, fifth and eighth Pratima in Upaskachar of Acharya Shri
Somdeva Suri ?
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191
Chapter - 39
AMORAL FOOD
1.
2.
3.
4.
What is Abhakshya (Amoral food stuff) ?

The food which is not regarded eatable, is amoral food.
How many kinds of amoral foods are ?
Amoral foods are of five kinds - Trasghat Karak (casuative for the destruction of mobilebeings), Pramdvardhak (furthering / increasing laziness), Bahughat Karak (causative of
the destruction of beings in excessive number), Anisht Karak (disastrous) and Anupsevya
(not fit to be taken by gentlemen).
1. Trasghat Karak - By eating which food stuff mobile beings, are killed, like 'banyan',
peepal, pakar, umar, kathumar (all fruits of ficus genus class), meat, honey, stale food and
worm-infested grain ,etc.
2. Pramadvardhak - By eating / consuming food-stuff due to which one becomes lazy,
negligent, for example - taking wine, cannabis, hemp, heroin, hemp-leaves, opium, BiriCigrate and tabacco ,etc.intoxicating objects.
Note - Kingfisher, Begpiper ,etc. are also wine.
3. Bahughat Karak - The food-stuff in which fruit are found less but mobile beings in
excessive number are killed, like wet ginger, radish, flowers of Neem tree, flowers of Kevra,
butter and all yams.
4. Anishta Karak - The food-stuffs which are contrary to your nature, like taking curd in
the cough, ghee in fever, ghee and oil in the heart disease, sugar in diabetes, corn/grain made
items in typhoid and salt in high blood pressure, etc.
5. Anupsevya - The food-stuff which are not worth taking by gentlemen, like cow-urine,
she-camel- milk, counch-powder, remains of betel leaf, saliva, urine, rubbish remains of
food and phlegm-spittle, etc.
What is amoral food-stuff with regard to substance region, time and volition ?
Substance (Dravya) - Just as some one cooked sterilised food and the dog or cat, etc.
made it impure by touching it / leaving it uneaten then that becomes amoral food or some
impure object should have fallen in it.
Region - To take food sitting in impure place, is amoral food with regard to region.
Time (Kala) - With regard to time it is clear that after prescribed expiry period of particular
food item, that becomes amoral food-stuff. In Leestar country the sweet is thrown after 8
hours from its preparation.
Volition (Bhava) - At the time of taking food if an idea strikes that this edible food item is
like meat, blood or wine, etc. then as soon as this idea strikes, that food become amoral, this
is Bhava Abhakshya.
What is Chalit rasa (non-edible liquids) Abhakshya ?
The food items which have changed in touch, taste, odour and colour, such food-stuff should
not be taken because many kinds of mobile beings and infinite Nigod Jeeva are necessarily
germinated in such food-articles. (Lati Sanhita, 56)
192
5.
What other food material should be renounced by the renouncer of 'Panch Udamber
Phal' (fruits of ficus genus class) ?
He should renounce all unknown fruits1, earlier many persons have died by eating unknown fruits.
6.
7.
8.
9.
Whether curd is Bhakshya or Abhakshya ?

The curd is Bhakshya (eatable). The curd which is prepared by the following method is
eatable. The milk got boiled within an Antarmuhurta after it is milked. The curd is coagulated by pouring in it any one of the following artickles, viz.. a silver coin, almonds, unbroken
red chilli, some pieces of dried raw mango, etc. within one hour. No bacteria are found in
such curd, this curd is Bhakshya.
Whether butter is Bhakshya or Abhakshya ?
The wine, meat, honey and butter have been described as great deformity / perversity, hence
all these are Abhakshya 2. The eatable expiry period of the butter is Antarmuhurta and Pt.
Ashadhar ji has regarded its expiry as 2 Muhurta.That has been described with the objective of making ghee, not with the motif of eating it.3
Which food stuff has been described as Dwidala Abhakshya in commentary 21 on
Charitra Pahuda by Acharya Shrutsagar ji, the writer of commentary on Astapahud?
f}nykUu feJka nf/kra Lokfnra lE;DRoefi efyu;sr~] - i.e. curd and butter milk mixed with
grains / pulse having two opposite faces alike makes also even the right belief vicious / dirty,
hence it should be renounced.
Whether the Abhakshya are only these or still more ?
At present in the marriage ceremonies, birthday parties, Dal-Bafle (boiled pulse and thick
bread cake boiled & baked) breads cooked in oven, Chole-Bhatoore (boiled and spiced
gram and fried bread-cake) are served in which the curd is mixed hence they areDwidal,
and in the food items found in the market many of them are Abhakshya like packed boxes
of ice-cream, gelatin, silver paper, ajinomoto (a kind of sodium bicarbonate powder) sago,
lemon-extract (Tatri) and Maggi, etc.
Exercise :Tell, whether correct or incorrect ?

1. The butter is Bahughat Abhakshya.
2. Panch Udamer are Bahughat Abhakshya.
3. To take sugar in diabetes, is Abhakshya.
4. The Ghee giving bad smell, is Abhakshya.
Search elsewhere 1. Why ice-cream in packed boxes, gelatin, silver paper, ajinomoto, sago and lemon-extract
are Abhakshya ?
2. How many kinds of Dvidala are there ?
3. In which treatises the water-melon has been describes as Abhakshya ?
4. Who Acharya has described lotus stalk as Abhakshya ?
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1.Sagar Dharmamirat, 3/14
2.Purushartha Siddhipaya, 71
193
3.Shravakachar Sangrah - 4,4/116
Limitation of eatable food-stuff

No. Name of Material
1.
Boora (refined Sugar
made of treacle sugar)
2.
A. Milk (after being milked)
B. Boiled with in Antarmuhurta after being milked
3.
Curd, butter-milk (prepared
of hot milk)
4.
A. Butter milk- on pouring
water while churning it
B. Pouring water after
being churned
5.
Curd mixed with some
sweet object
6.
Ghee
7.
Oil
8.
Gurh (jaggery)
9.
All types of flour
10. Grinded spices
11. Grinded salt
Salt mixed in spice
12. Unfried food mixed with salt
13. Fried food items mixed with salt
(Puri, Papariya, Kachouri etc.)
14. Cooked pulse, rice, Kari
(cooked pulse-flour with dry
pieces of raw mango)
15. Bread
16. Pakvan (deep fried bread-cake,
sweet item pastry etc.) without
mixing water
17. Curd mixed with jaggery
18. Pickle
Cold Season
1 month
Hot Season
15 Days
Rainy Season
7 Days
Antarmuhurta
Antarmuhurta
Antarmuhurta
24 Hours
24 Hours
24 Hours
24 Hours
24 Hours
24 Hours
12 Hours
12 Hours
12 Hours
48 Minutes
48 Minutes
48 Minutes
48 Minutes
48 Minutes
48 Minutes
7 Days
7 Days
Antarmuhurta
6 Hours
9 Hours
24 Hours
Till loses its taste

5 Days
5 Days
Antarmuhurta
6 Hours
6 Hours
24 Hours
3 Days
3 Days
Antarmuhurta
6 Hours
6Hours
24Hours
6 Hours
6 Hours
6 Hours
12 Hours
7 Days
12 Hours
5 Days
12 Hours
3 Days
24 Hours
Totally Abhakshya
24 Hours
24Hours
Shravakachar Sangraha, 4/165 and Jainendra Siddhanta Kosha, 3/202)

Specific mention - After obstetric, (i.e. delivery) the milk of the buffalo is Abhakshya up to 15
days, of cows - 10 days and that of the she goat - 8 days.
194
Chapter - 40
SALLEKHNA (HOLY DEATH)
1.
2.
3.
What is Sallekhna ?
Sallekhana is making the physical body and passions emaciated well, i.e. emaciating well
the physical body and internal passions by reducing gradually the causes (sources) that nourish them more and more, is Sallekhna. (S.S., 7/22/705)
What is the necessity of Sallekhna ?
No body wishes death. The Prime Minister also wishes that his seat may remain safe for the
full tenure of his office, (i.e. for five years), the Chief Minister also wishes the same. A
merchant also wishes that his shop may not come to an end, i.e. it should go on well. A
Government servant or of a private company also wishes that he may continue in service till
his superannuation at the age of 60 years. In the same way, an abstemious also desires that
his tri-jewels/Gems-trio (right faith, right knowledge and right conduct) should remain safe
but at the same time, he wishes his body to be with him. Now the body requires him to
hospitalize it but the abstemious tells the body that if it does not want to remain close associate of him, well, it may do so but he (the abstemious) can't hospitalize it even at the cost of his
life. The body stops assisting him then the abstemious also stops feeding it, i.e. starts emaciating the body and passions. Thus not abandoning Gem's-trio, he takes leave of this world.
What are the reasons due to which Sallekhna is adopted ?
Acharya Samnt Bhadra swami has mentioned follwing causes for assuming Sallekhna :-
milxsZ nqfHkZ{ks tjfl #tk;ka p fu%izrhdkjs A

/kekZ; ruqfoekspuekgq% lYys[kukek;kZ% AA 122AA
"When no cure of calamity is to be find,
Or famine, disease, old age perturb the mind.
When death is sure, then to protect the religion,
Adopting holy death is the right decision."
Meaning - Sallekhna (holy death) is adopted at the time of irretrievable calamity, at the time of
famine, old age, on occurrence of any incurable disease, with a view to protect the religion.
195
4.
5.
6.
(1) 'Upsarga' - Calamity befallen, no possibility of survival, then abandoned all four types of
food, like 'Muni Sukausala', 'Muni Sukmal', etc. did. There is also one short
'Pratyakhyana' (determination to abandon). Any calamity befallen then abandoned all the
four kinds of food till it is averted, as did Akampanacharya ,etc. 700 Monks.
(2) 'Durbhiksha' (famine) - When no food stuff is available in the time of famine even for
Shravakas, then how they would give to the saints ? When there was famine in northern
area, the congregation of 12000 Muni left for south. They continued the existence of their
vows there, but those who remained here should have adopted 'Sallekhna' but they didn't.
Then what happened ? One Ardha Phalak Sangh came into being which in the course of
time merged in the Swetamber Sangh.
(3) Jarasi (i.e. old age) - The body gone weak in the old age. When the eyes are unable to
see and one is unable to walk and also is not able to stand. When such kind near to death
situation arises, one should adopt Sallekhna.
(4) On the event of incurable disease - When any one is suffering from incurable disease
which can not be cured at any cost, he must adopt Sallekhna.
What is the procedure of adopting Sallekhna ?
One who adopts Sallekhna is called Kshapaka. That Kshapaka abandoning all attachment, aversion, infatuation and possessions (belongings), should beg pardon from all his kith
and kins, relations using sweet words and should also forgive all. He should renounce all the
five sins for lifelong regretting his acts of sins committed in the whole of his previous life.
Renouncing sorrow, fear, sadness ,etc., should relish (listen to) the nectar of scriptural knowledge. Thus emaciating gradually the passions should, for emaciating his body, abandon, first
of all, his most favoured (desired) juice and dishes, then abandoning heavy foods and solid
grains, should increase taking drinkables, then abandoning them should take buttermilk and
hot water, continuing so, should abandon even the water and should observe fast and reciting
Panch Namaskar Mantra and counting silently the beads of rosary with meditation, should
leave the body, i.e. court the death.
Through how many ways the body is left ?
The body is left in the following three ways 1. Chyuta (expired body) - the body which is left without any cause on completing / enjoying the complete age, is called Chyuta.
2. Chyavita (cast-off body) - The body which is left before completing the full age due to
causes of untimely death like poisoning, stroke of weapon, obstruction in breathing, etc.
without procedure of holy death, is Chyavita.
3. Tyakta (The body left with renouncement) - The body which is left without untimely death
or causes of untimely death but by adopting Sallekhna, is Tyakta, (i.e. holy death of an
ascetic). (Karam kand, 56, 58)
Of how many kinds, the 'Sanyas Maran' is ?
The Sanyas Maran is of three types 1. Bhakta Pratyankhyan Maran, (i.e. gradual renunciation food for holy death (Sanyas
Maran)) - In this, the Sallekhna is performed by renouncing food with self-service and
accepting service (Vaiyavratti) by others.
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2. Ingni Maran ,(i.e. holy death forbidding other's services) - The Sallekhna in which
other's service is not accepted but liberty for self-service is allowed.
3. Prayoga Maran, (i.e. holy death by no service at all) - The Sallekhna in which there is
no acceptance of service by self as well as by others. In whatever posture he remains while
adopting Sallekhna, he remains in it up to the end. (Karam Kand, 60-61)
Note : The Ingni Maran and Prayoga Maran can not be adopted by adepts of low Samhanan
(strength of bodily structure or skeleton), hence, in this fifth time-period only Bhakta
Pratyakhyan Maran is taken / adopted.
7. Which are the five kinds of death ?
'Bal-Bal maran', 'Bal maran', 'Bal Pandit maran', 'Pandit maran', 'Pandit-Pandit
maran'.
1. Death of the false believer and of Sasadan Samyagdristi (down fall from
Samyagdarshana but not totally false - believer), is called Bal-Bal maran.
2. Bal-maran is the death of Samyagdristi' (without vow ,i.e. 4th Gunasthanvarti).
3. The death of the observer of partial-vows, is called Bal-Pandit maran.
4. The death of Muni (from 6th stage of spiritual development to 11th stage of spiritual
development) is called Pandit maran.
5. The death of Ayoga-Kevli is called Pandit-Pandit maran. (Ayoga kevli means an
Omnicient who is free from Karmic vibrations). (Jain Tattva Vidya, P.-181)
8. Describe the sequence of 12 years Sallekhna ?
The preceptor, the experienced scholar of prognostics (science of omen) guessing the state
of age, gives 12 years Sallekhna to the Kshapaka. He has to undergo different types of
austerity of physical mortification (penance enduring bodily pains) for first four years and
renounces milk, etc. savours for 4 years. He has to live only on Achamla, i.e. water of rice
and tamarind and butter-milk for further two years, then only Achamla for further one year
and observes medium penance for further 6 months and superior/great penance for further 6
months. (Bhagwati Aradhna, 254-256)
9. What is the difference between Sallekhna and 'suicide'?
Suicide is committed under the pressure of impulsive passions whereas the very basis of the
Sallekhna is equanimity. A suicider does not appreciate the immortality of the soul, he
considers destruction of the body as freedom from the life, whereas perceiving immortality of
the soul, is the fundamental base of Sallekhna, it is adopted for setting right one's own
journey to the other world ,i.e. improving the course of next birth. Red-glow of sunrise is like
Sallekhna which takes us to brightness (day light) and redness of the sun-set is like suicide
which shoves us towards darkness.
10. What are the transgressions of Sallekhna ?
Acharya Umaswami has described five transgressions of Sallekhna in Tattvartha sutra-
thforej.kk'kalkfe=kuqjkxlq[kkuqcU/k funkukfu AA 7@37AA

Jivitasamsa, Marnasamsa, Mitranuraga, Sukhanubandh and Nidanani.
(1) Jivitasamsa (desire for life) - Desire to live more after adopting Samadhi, (i.e.
'Sallekhna') At times it happens that there was an incurable disease but due to reduction in
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diet during 'Sallekhna' the health begins restoring a bit little, then it seems (to Kshapaka) that
why Sallekhna has been adopted, can live still more.
(2) Marnasamsa (Desire for death) - Unusual pain is experienced during Sallekhna, then
desiring for early death, is Marnasamsa.
(3) Mitranuraga (Recollection of affection for friends) - To recollect one's own childhood.
'My friends were so and so, I used to play with them, cricket, volleyball, hockey, video
games, Badminton and table tennis, etc.'
(4) Sukhanubandh (Recollection of former pleasures) - Recollecting again and again former
pleasure enjoyed with women (wife), sons, grandeur, leaders, actors ,etc., is Sukhanubandh.
(5) Nidana (Constant longing for enjoyment) - Desiring the fruit of this penance in the form
of enjoyments and pleasures in future birth, is Nidana. (S. S., 7 / 37 / 724)
11. What is the fruit of Sallekhna ?
One who completes transgressionless 'Sallekhna' gets, as a rule, heavenly abode and enjoying pleasures of heaven attains final emancipation, the salvation. One who has courted
death even once by 'Sallekhna', he, as a rule, attains salvation at the most in seven or eight
births and minimum in two or three births. (R. K. S., 130)
12. Of how many body-forms a Jiva can adopt Sallekhna ?
Jivas of human & Tiryancha body-forms can adopt Sallekhna. Lions, snakes, elephant,
etc. get heavenly pleasures by adopting 'Sallekhna', such many examples are found in the
canons.
13. How many Muni are engaged in accomplishing Sallekhna of one ascetic ?
Forty eight ascetics cause accomplishment of Sallekhna of one Muni 4 ascetics do the work of pressing hands-feet, making him sleep-sit-stand, etc. .
4 ascetics exhort religious preaching making him abandon false tales.
4 ascetics bring suitable food for Kshapaka from the house of Shravakas.
4 ascetics bring suitable drinkable object for the Kshapaka from the house of Shravakas.
4 Muni safegaurd that food.
4 ascetics cause the Kshapaka to excrete excretion and urine and do the works of cleansing
his abode, bed (dry grass bed), equipments.
4 ascetics guard the door of the abode of the Kshapaka so that not any unrestrained person
may enter there.
4 ascetics keep themselves awake all through out the night near him.
4 ascetics keep watch on the auspicious-inauspicious talks of that town.
4 ascetics guard the door of the pavilion where religious discourses are delivered.
4 ascetics exhort audience carefully the preaching of Akshepini, etc. tales (stories containing right knowledge with refutation of wrong principles) and of the doctrine of self and other
matters in the assembly-hall (Sabha Mandapa).
4 ascetics used to walk here and there in the assembly-hall for the protection of / safeguarding the ascetic expert in spiritual argument. (Bhagwati Aradhna, 648-669)
Note - Maximum 48 and minimum 2 ascetics can also cause accomplishment of Sallekhna.
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14. What the Acharya and Updhyya Parmeshthi first of all do before adopting
Sallekhna ?
They forsake the position of Acharya & Updhyya as the liberation (salvation) is attained
only from the position of an ascetic. The Acharya & Updyya are special posts / position
which are essential for the arrangement of the congregation. Emaciating the passions also
means that he should also renounce these positions and leaving his congregation should
proceed to another congregation for Samadhi because necessarily there will be attachment
of the disciples towards Acharya which may cause obstruction in the Samadhi or should
cause the congregation to move elsewhere like Acharya Shri Dharsen ji did. The creator/
composer of canon, the Teerthankara also follows canon ,i.e. He also leaves the
Samavsaran for Yoga-nirodha (cessation of activities of mind, speech and body) similary,
Acharya & Updhyya also forsake their position as well as the congregation. Acharya
Shri Jnsagar ji, the Guru of Acharya Shri Vidyasagar ji also renouncing his position
of Acharya before Sallekhna and entrusting his position of Acharya to his disciple, accepted him as his Guru and making him as the Niryapaka Acharya courted holy death. It
was a peculiar incident of the history.
15. Who is he, who arranges for accomplishing the Sallekhna of aspirants ?
The Acharya, who causes accomplishment of Sallekhna, is called Niryapak.
1. The Sallekhna is not to emaciate body and passions.
2. The Sallekhna can be adopted on catching cold and fever
3. The Sallekhna can be adopted on loosing the eyesight.
4. The untimely death is possible in Samadhimaran.
5. Leaving / abandoning the body by Teerthankara is not called Chyuta.
6. The death of Aryikayen is called Pandit Maran.
7. There are not three kinds of death among celestial beings.
8. The death of the Sayoga Kevali, is called Pandit-Pandit Maran.
Search elsewhere 1. Which virtues/attributes the Niryapaka Acharya possesses ?
2. What is the most favourable season for adopting Sallekhna ?
3. What is Yam-Sallekhna ?
4. Name that non-jain person whose Sallekhna was accomplished according to rules of
Jain philoshophy ?
5. Where the Sallekhna of Kshullaka Jinendra Varni was accomplished and in whose
proximity ?
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DRAVYANUYOGA (Jain Metaphysics)

Chapter - 41
SUBSTANCE (DRAVYA)
1.
2.
3.
4.
5.
6.
7.
What is 'Dravya' (substance) ?

1. That which has qualities (guna) and modes (paryaya), is a substance, for instance, gold is
a matter-substance, having appearance / shape is its quality, necklace, crown, bangle ,etc.
are modes of the substance and yellowness is the mode of the quality of its appearance.
Quality and mode do not exist without substance, similarly there is no existence of substance
without quality and mode.
2. Which existed in the past, also exists today and will also exist in future ,i.e. which never
destroy, is called substance.
In what form the modern science regards the substance ?
Modern science regards that neither we create any substance nor can destroy any one. This
principle is known as 'Principle of Indestructibility'.
What are the kinds of substance ?
Substance are six - Living being (Jeeva), Matter (Pudgala), medium of Motion (Dharma),
medium of Rest (Adharma), Space (Akasha), and Time (Kala).
What is 'Jeeva' ?
Who posseses consciousness of vision (Darshana) and cognitive consciousness (Jna
chetna), is Jeeva, or who lived, is living and will live, is Jeeva.
What is 'Pudgala Dravya' ?
Which is with the property of touch, taste, smell and colour, which is without sensation, is of
the nature of mixing (Poorana) and decaying (Galan), is called 'Pudgala Dravya'.
What Pudgala is called in the language of Science ?
The Pudgala is called fusion and fisson in the language of Science. Fusion means 'Similarity', 'Joining together', fisson means 'to be scattered', 'to be spreaded', or Integration and
disintigration. Integration means 'unification', 'to unite', disintegration means to be separated.
It is (Pudgala Dravya) also called 'Matter'.
How many kinds are of 'Pudgala' ?
There are two kinds 1. Anu - Indivisible and of single space-point matter-substance, is 'Anu' or 'Parmanu'.
'Anu' is not bodied because it is of single space-point, therefore, pure bodied (Astikaya,
having a body of magnitude) are four, figuratively, the 'pudgala' 'Anu' or 'Parmanu' has
been called as 'bodied'. Thus 'bodied' (Astikaya) are five. 'Asti' means existence, 'kaya'
mean of multi-space-points.
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2. Skandha (Mass or Aggregate of particles) - A lump of two, three, four, eight, numerable,
innumerable and infinite matter particles ,are'Skandha'.
'Skandha are of six kinds 1. Badara-Badara (Gross-Gross) - Those substances which being broken into pieces can
not be united together, on their own, are gross-gross ('Badar-Badar'), for instance, stone,
wood, metal, ,cloth etc.
2. 'Badara' (Gross) - Those substances which being broken into pieces are united together
(joined), on their own, are 'Badara', for instance-water, milk, mercury.
3. Badara-Sukshma (Gross fine bodies) - Which can be seen but can not be caught, that is
called gross fine bodies ('Badara Sukshma') like shadow light, darkness, moonlight, etc.
4. Sukshma-Badara (Invisible existing matters) - Which can not be seen by eyes but
are felt by other senses, are 'Sukshma-Badara', like air, smell , etc.
5. Sukshma micro particles (invisible) - Which is not the subject of any sense ,i.e. totally
invisible, like aggregate of karmic molecules.
6. Sukshma-Sukshma (Aggregate of two particles of a matter) - Aggregate of two
excessive micro matter substances ,are called 'Sukshma-Sukshma Skandha'. It is the last
(final) unit of 'Skandha'.
8. What is 'Dharma-Dravya' ?
'Dharma Dravya' is that substance which is the accompanying cause of motion in moving,
shaking-swinging, coming-going of moveable beings and things. It remains passive, it is intangible and non-sensitive. It is not the subject of any sense, only Omniscient knows it. Just
like water is a helping cause in swimming for a fish, sky space is the helping cause for a
aeroplane in keeping it in motion and the railway track is a helping cause for the train to move
forward.
9. What is the opinion of scientists about 'Dharama Dravya'?
Science accepts it as Ether. It regards Ether as intangible, extensive, passive and invisible
and also considers it a necessary medium of motion. Einstein, accepting accompanying cause
of motion, has also said, "Universe (Loka) is limited and cosmic space (Aloka) is unlimited
as compared to universe. The reason behind limited universe is that the matter substance
(Dravya) or force can not move out of universe because that force which is a helping cause
for motion is absent there".
10. What is 'Adharma Dravya' ?
Which is the accompanying cause of the stationary state of beings and matters that are
resting, i.e. not moving, is 'Adharma Dravya' (Medium of rest). It is also passive, intangible, non-sensitive and all-pervasive, like tree is helpful in taking rest by the traveller .
11. What would happen if 'Dharam Dravya' and 'Adharma Dravya' would not have been
inactive (passive) ?
Chaos / wrangling would have occurred, if Dharma and Adharma substances were not
passive. Because 'Dharma Dravya' would have impelled beings and matters to move and
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12.
13.
14.
15.
16.
17.
'Adharma Dravya' to rest. Situation would have bungled from this and then neither we
could have moved nor would have taken rest. It is good that they are passive. If any one
wishes to move, the Dharma Dravya is there to help him, if any one wants to rest, the
'Adharma Dravya' is ready to help him.
Where do Dharma & Adharma Dravya live ?
'Dharma' & 'Adharma Dravya' are spreaded throughout in the whole Lokakasha. Just
as the oil is found in the sesame and ghee in the milk, likewise these two 'Dravya' are
permeated in the whole space (Lokakasha).
What is 'Akasha Dravya ?
Which gives space to Jiva ,etc. all 'Dravya', is 'Akasha Dravya (space). It is also intangible, non-sensitive and inactive (passive). Though both 'Jiva' and 'Pudgala' (Matter) also
provide accomodation (space) to each other, yet the base of all of them is space.
Note - The visible blue matter above us is not space it is cloud, the mass of matter.
Whether other Philosophies and Science accept existence of 'Akasha Dravya' ?
Other Philosophies have also accepted existence of ''Akasha Dravya' but not the difference between universe space (Lokakasha) & cosmic space (Alokakasha), therefore, they
do not recognize 'Dharma' & 'Adharma Dravya'. Modern Science also recognizes difference between these two spaces which is clear from the illustration of Einstein's statement in
connection with the 'Dharma Dravya'.
Of how many kinds the 'Akasha is ?
Of two kinds - Lokakasha, Alokakasha 1. Lokakasha (universe space) - Where all the six substances are present.
2. Alokakasha (non- universe space) - Where only one 'Akasha Dravya exists.
What is Kala Dravya (time substance) ?
Main characteristic of which is continuous imperceptible minute change, is 'Kala Dravya',
i.e. which itself being transforming, acts as a passive cause of cooperation in getting other
substances transformmed. It does not cause change in matter-substances forcibly but matters do change, on their own, in its presence. It is like the spike on the lower portion of the
potter's wheel that neither itself moves nor causes the wheel to move, even then the wheel
can't revolve without it. There is also an another example - The handle (rod) in the ceiling fan
neither moves itself nor it causes the fan to move yet the fan can not revolve without it. It
(time) is also passive (inactive), intangible, non-sensitive and all pervading.
What are the kinds of Kala ?
There are two kinds of Kala - 'Vyavahara Kala' (universal time units or conventional time)
and 'Nishchaya Kala' (The time factor causing transformation of any entity ,i.e. Dravya).
1. Vyavhara Kala - Minute, hour, day ,etc. are 'Vyavhara Kala Dravya'.
2. Nishchaya Kala - That which is an assisting (auxillary) cause in getting each substance
transformed at every instance, is 'Nishchaya Kala Dravya'.
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18. What is Samaya (Time-period) ?

A very smallest time-unit (moment) is 'Samaya' or time taken by an atom of a matter substance in moving from one space-point to the next in very slow gait (speed), is called
'Samaya'.
19. The Samaya is alright but the Nishchaya Kala is not clear to the eyes and mind ?
If we accede only time as time, then it is not eternal, it comes into being and disappears /
destroys the next instant, hence it is proved that the Samaya, is a mode. Now of which
substance, this Samaya is the mode, that very substance is named as Nishchaya Kala.
20. Enumerate the numbers and space points of each matter-substance ?
'Jiva Dravyas' (living beings) are infinite-times-infinite but one single Jiva occupies (inhabits) innumerable space-points. 'Pudgala Dravyas' (Matters) are also infinite-times-infinite
but infinite times more than 'Jiva Dravya'. 'Pudgala Dravyas' are of numerable, innumerable and also of infinite space-points - 'Dharma Dravya' (medium of motion) is one and
occupies innumerable space points. 'Adharma Dravya' (medium of rest) is one and it also
occupies innumerable space-points. 'Akasha Dravya' (space) is one indivisible 'Dravya'.
It is of infinite space-points, but Lokakasha (universe space) is of innumerable space-points.
Kala Dravyas are innumerable. Each unit of time is distinct and occupies one unit of spacepoint. Thus innumerable Kala Dravyas pervade the entire universe-space, each occupying
one space point like the mass of gems. It (Kala Dravya) itself inhabits one space point.
21. What is space-point (Pradesh) ?
The extent to which an atom besieges space, is called 'Pradesh' ,i.e. space-point.
Substance
Number
Space-points
Jeeva (Soul)
Infinite times infinite
Of innumerable space points
Matter
Infinite times infinite
Of numerable, innu-merable and

infinite space points
Medium of motion
One
Medium of rest
One
Space (sky)
One (indivisible sub- Of infinite space points

stance)
Time
Innumerable
Having single space point
Kinds of space (sky)

Alokakash (a cosmic space) One
Of infinite space points
Lokakash (a part of space One

where all the other five
substances are present
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22. What is the favour / function of Jiva Dravya ?

Living beings (Jiva) render help to one another. Acharya Shri UmaSwamiJi Maharaj,
has said (written) in 'Tatvartha Sutra' - 'Parasparopagraho Jivanam', like Master (Seth)
- Book-keeper (accountant). Master (Seth) helps the Book-keeper by paying salary to him
and the Book-keeper too works honestly thereby brings four-fold progress of the shop ,i.e.
Seth earns more profit. It is help (favour) rendered by the Book-keeper to the Seth. Likewise there is reciprocal favour (help) between the teacher and the taught. There is also
mutual help between Deity & devotee as also between a blind and a lame.
23. What is the help rendered by 'Pudgala Dravya' ?
Pudgala (Matter) favours Jiva (living beings). It favours (helps) Jiva in his pleasure & pain,
life and death, body, mind, speech, vitality, in exhaling air and in inhaling air. These all are
favours of the matter on the Jiva. Matter favours matter, for example to wash the cloth with
the soap, to clean the utensils with the ash. Favours (help) of the four remaining matters are,
precisely their particular characteristics.
24. How the universe-space (Lokakasha) occupying innumerable space-points accommodates infinite-fold Jiva and infinite-times-infinite 'Pudgala' ?
It is because of the occupancy - power / capacity (Avgahanatva) of the universe-space
(Lokakasha) and due to minute transformation in the atoms/particles of matter-substance,
for instance, a vessel is full of milk, even one drop, if poured in it, shall overflow. But if a little
sugar is dropped in it by degrees, it shall get dissolved. Now gradually put some grains of
'Rajgir' in it, these will also be incorporated in the milk, then cast a iron nail in it, it will also
be incorporated. Similarly universe-space (Lokakasha) occupying innumberable spacepoints inhabits infinite - fold (infinite-times-infinite) living beings (Jiva) and Matters (Pudgala).
An another example A room contains light of one bulb, still light of thousands of bulb also gets accommodated
there ,i.e. light from several bulbs in a room intermingles.
25. What are the modes (form) of Pudgala Dravya ?
These are - word (sound), union, fineness, (i.e. micro particles), grossness, shape (configuration), division, darkness, image, warm light (sun shine) and cool light (moon-light), etc.
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1. The Dravya never destroy.
2. The smallest unit of the Skandha (molecule) is Anu (atom).
3. The Dharam Dravya does not cause forcibly to move any one.
4. Einstein has accepted existence of Akasha Dravya.
5. The smallest unit of Kala is not Samaya.
Search elsewhere 1. In which treatise the illustration of Kshir Madhu has been given for occupancy power in
Lokakash ?
2. In how many space-points one Jeeva lives ?
3. Whether the Kala Dravya causes change in the Alokakasha, how, give illustration ?
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Chapter - 42
JEEVA (LIVING BEING)

1.
2.
What is called 'Jeeva' ?

Who has consciousness, who is sensitive to pleasure and pain, is 'Jeeva' or who, from the
behavioural point of view, was alive, is living alive, and shall remain alive through ten types of
vitalities pertaining to senses, mind ,etc., is called 'Jeeva'.
What is pure Jeeva (living being) ?
Acharya Kundkund Swami has described the characteristic of pure Jeeva in the 54 ballad
(Gatha) of Samayasar treatise, thus -
vjle:oexa/ka vOoka psn.kkxq.k eln~na A

tk.k vfyaxXxg.ka tho ef.kf laBk.ka AA
3.
Meaning - The pure Jeeva is that which is without taste, any appearance, odour and precisely, is not within the reach of senses, it only possesses attribute of consciousness, is not in
the form of word / speech. It can not be grasped / known through any of the marks and of
which there is no particular/definite shape.
What are the synonym names of Jeeva ?
Synonym names of the Jeeva are as follows (1) Prani (Animate being) - Because of the presence of senses, strength, respiration and
age, it is called Prani.
(2) Atma (Soul) - Because it goes on moving constantly (Atati) in human, hell ,etc. body
forms, hence is called Atma.
(3) Jantu (Creature) - It is called Jantu due to taking birth again and again.
(4) Purush (Man) - Because of Puru, i.e. remaining absorbed, i.e. having tendency of
enjoying excellent enjoyment, is called Purush.
(5) Puman (A title for living being) - It is called Puman due to purifying one's own soul.
(6) Antaratma (Inner soul) - It is called Anataratma due to being hidden/intervening in
knowledge - obscuring ,etc. eight Karmas.
(7) Jni (Learned) - It is called Jni because is possessed of virtue of knowledge.
(8) Sattva (Existence, i.e. existence of Karmic configurations) - Who take birth and die in
many birth places due to fruit of his virtuous and evil Karmas, are Sattva.
(9) Sankut (Contracted) - It is contracted due to getting extreme subtle / micro body.
(10) Asankuta (Soul-points pervaded through the universe) - Pervades the entire universe,
hence is Asankuta.
(11) Kshetragya (Knower of the forms of being) - The word Kshetra denotes one's own
form and because of knowing that form it is, Kshetragya.
(12) Vishnu (Causing one's own body pervaded) - Due to pervading one's own present
body, is called Vishnu.
(13) Swambhoo (Self-born) - It is Swambhoo due to taking birth by himself.
(14) Shariri (Having body) - It is Shariri due to existing with body in the state of worldly
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4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
being, is called Shariri.

How many kinds are of 'Jeeva' ?
'Jeeva' is of two kinds - Worldly beings and Liberated souls or beings (1) Worldly beings - Who are transmigrating in four kinds of body-forms, are Worldly
beings.
(2) Liberated souls - Who are free from all the eight Karmas ,are Liberated souls.
How many kinds are worldly beings ?
Worldly beings are of two kinds - 'Bhavya' (who are supposed / are eligible to get liberation) and 'Abhavya' (who would never get final emancipation). There are also two other
kinds of Jeeva, - 'Trasa' (mobile beings two sensed to five sensed beings) and 'Sthavara'
(immobile or static beings).
1 - Trasa - Whose 'Trasa Nam-Karma' is on rise (fruition) ,are called 'Trasa Jeeva'.
2 - Sthavara - Who can not hustle and bustle to save themselves or whose 'Sthavar NamKarma' is on rise (fruition), are called 'Sthavara Jeeva'.
How many kinds are 'Trasa Jeeva' ?
There are four kinds of Trasa Jeeva - Two-sensed, three-sensed, four-sensed and fivesensed.
Who are called two-sensed beings ?
Two-sensed Jeevas are those who possess sensory organ of touch and sensory organ of
taste (tounge), for example - 'Lat' (an insect that infests stored grains) earthworm, leech,
shell, cowrie, conch-shell etc.
Who are called three-sensed beings ?
Three-sensed Jeevas are those who possess three senses-sensory organ of touch, taste and
smell, for example- ant, bed-bug, scorpion, weevil, centipede (common in rainy season),
etc.
Who are called four-sensed 'Jeeva' ?
Four-sensed Jeevas are those who possess four senses - sensory organs of touch, taste,
smell and eye, for example - A large black bee, mosquito, locust, honey-bee, fly, wasp,
hornet, etc.
Who are called five-sensed 'Jeeva' ?
Five-sensed Jeevas are those who possess following five senses - sensory organs of touch,
taste, smell, eye and ear, such as human, snake, elephant, horse, parrot, etc..
How many kinds are five - sensed 'Jeeva' ?
1 - Beings with mental power - That being who grasps (comprehends) education, exhortion,
modulation of voice, is a being with mental power.
(2) Beings without mental power - That being who does not comprehend education / instruction counsel, modulation of voice, is a being without mental power.
In how many body-forms the beings with mental power are found ?
Beings with mental power remain in all the four body-forms.
In how many body-forms the beings without mental power are found ?
They are found only in 'Tiryancha' body-form, i.e. ,'Gati' of animals and plants. One207
14.
15.
16.
17.
18.
19.
sensed, Two-sensed, Three-sensed, Four-sensed, are only beings without mental power
and among five-sensed beings some parrots and some reptiles are also beings without mental power.
How many kinds are 'Sthavara Jeeva' ?
These are of five kinds (1) Earth-bodied - Whose body is only earth, are Earth-bodied beings for example - soil,
sand, coal, gold, silver, stone, mica ,etc. in the state of their existence in the mine.
(2) Water-bodied - Whose body is only water, for example - water, hail stone, fog (mist)
dew ,etc.
(3) Fire-bodied - Whose body is only fire, are called fire-bodied, for example - flame,
cinder, flame of the lamp, fire of dung-cake, lightning and thunder.
(4) Air-bodied - Whose body is only Air, are Air bodied, for example - common air, Ghanvat
valaya (circle of dense atmospheric Air-layer), Tanuvatvalaya (circle of thin atmospheric Airlayer) ,etc..
(5) Vanaspati kayik - Vegetable-bodied - Whose body is only vegetation, are vegetablebodied, for example - trees, plants, etc.
Of how many kind are vegetable-bodied ?
Vegetable-bodied are two types (1) Pratyeka Vanaspati - Individual plant - The vegetable-bodied beings which have individual body ,i.e. the owner of one body is only one living being, are called Individual bodied.
(2) Sadharan Vanaspati - Common plant - The vegetable beings who have common
body, i.e. the owner of one body are many living beings, are called common bodied. They
are also called Nigodia Jeeva (of lowest body-forms).
How many kinds are Individual bodied vegetables ?
The Individual bodied are of two types (1) Spratishthit Pratyeka Vanaspati (Symbiotic Individual Vegetable) - Even being a
Jeeva as main in an individual body many lowest form of life may live in it with the support of
that individual body, is symbiotic individual vegetable.
(2) Apratishthit Pratyeka Vanaspati (Non-symbiotic Individual Vegetable) - With which
support none Nigodia Jeeva (lowest form of life) live, is called non-symbiotic vegetable.
What is the difference between symbiotic individual vegetable and common plants ?
With whose support gross Nigodia Jeeva live, are symbiotic individual vegetation and where
infinite times infinite Nigodia Jeeva live, are called common plants.
Of how many kinds are common plants / vegetation ?
There are two kinds of common vegetation (1) Nitya Nigod (Permanently lowest form of life) - Those who have not got any mode of
life from beginning-less time except Nigod, are Nitya Nigod.
(2) Itar Nigod (other Nigod) - Who after getting out from Nigod took birth in other body
- form and again came in the Nigod, are Itar Nigod.
Whether the milk is Jeeva or Ajeeva ?
The milk is non-soul (Ajeeva).
208
20. Who is Bhavya Jeeva ?

Who is fit to manifest right belief ,etc. dispositions , is Bhavya (capable of attaining right
belief / salvation).
21. How many kinds are of Bhavya Jeeva ?
Bhavya Jeeva are of three types - 1. Aasanna Bhavya, 2. Dur Bhavya, 3. Abhavya
sam Bhavya.
22. Who is Aasanna Bhavya (worthy of attaining salvation shortly) ?
Who believe at this very time that, "the pleasure of the omniscient is the supremely excellent
pleasure of all", they worthy of attaining salvation, are Aasanna Bhavya.
23. Who is, Dur Bhavya ?
The adept who will believe in future that, "the pleasure of the omniscient is supremely excellent pleasure of all", are Dur Bhavya.
24. Who is' Abhavya sam Bhavya' (Dooranudur Bhavya' ,i.e. Beings who can never get
salvation due to some external reason ,i.e. non-availablity of right belief, etc.) ?
The Dooranudur Bhavya remain unable to get right belief. They have been described as
Bhavya because with regard to potency there is possibility of destroying the transmigration
but that strength is not manifested. They remain always in the Nigod - mode ab-aterno till
ad-infinitum.
25. Who is Abhavya ?
(1) The one who has no ability of getting the right belief manifested, is Abhavya.
(2) The one who is not fit of transforming the natural attributes of knowledge ,etc. in natural
quadruplet infinite excellence in future, is Abhavya.
Note : see the table for knowing the kinds of Jeeva Jeeva
Worldly being
Tras
(mobile beings)
2,3,4,5 senses
Sanjni
(with mental
power)
Liberated beings
Sthavar
(inmobile being)
WaterFirebodied
bodied
Earthbodied
Asamjni
(without
mental power)
Airbodied
Individual
vegetation
Symbiotic
non-symbiotic of eternal
lowest life
Vegetablebodied
common
vegetation
Nigod
Itar Nigod
26. How many kinds are of Earth-bodied, etc. five Sthavaras ?

Ans. These all are of four kinds each - common earth, Earth-being. Earth-bodied and Earth body
209
in an inanimate form.
Common Earth, Earth being, Earth-bodied, Earth body.
Common Water, Water being, Water-bodied, Water body.
Common Air, Air being, Air-bodied and Air body.
Common Fire, Fire being, Fire-bodied, Fire body.
Common Vegetation, Vegetable being, Vegetable-bodied, Vegetable body.
(Commentary on Moolachar, 5/8)
27. In what way four kinds of Earth-bodied would be formed ?
Four kinds of earth-bodied are formed, thus (1) Common earth - It is common, there is no living organism in it, for example - bed of
instantaneous birth of celestial beings.
(2) Prithivi Jeeva - The one placed in transmigratory motion of soul, i.e. karmic bodily
activities. One who is going to adopt the body of earth.
(3) Earth-bodied - Who has taken birth as earth-bodied being.
(4) Prithvi kaya - Earth body in an inanimate form - It is lifeless, i.e. without organism, from
which the living organism has gone, now only the body is lying for example - brick, ornaments of gold, etc.
Note - (1) Out of these four, the common earth and Earth body (Prithvikaya) are inanimate and a being placed in transmigatory motion of soul and Earth bodied beings are animate.
(Jeeva Kand, commentary on Mukhtari, Ballad 182)
28. In what way four kinds of water-bodied would be formed ?
Four kinds of water-bodied are formed (1) Samanya Jala (common water) - The water of rains is the common water in which no
organism germinates up to Antarmuhurta. Just as the water formed by mixing hydrogen
and oxygen (H2O) is common water, also no organism germinates in it.
(2) Jala Jeeva (water being ,i.e. organism which is in the process of transmigrating into form
of water-bodied) - The soul-organism which is in transmigratory motion (Karmic bodily
activities), who is going to assume the body of the water.
(3) Jala Kayika (water-bodied) - The one who has assumed the body of the water.
(4) Jala Kaya - One from which the Jeeva has left the water, now only body is lying, like
Prasuka boiled / sterilized water in inanimate form.
Note : Similarly, four kinds of remaining Fire-bodied, Air bodied and Vegetable-bodied
should be formed.
29. At how many places the lowest form of life are not found ?
The gross lowest forms of life are not found in the following eight places - In the earthbodied, water-bodied, air-bodied, in the body of celestial and infernal beings, in the
translocational / assimilating body (Aharak Sharir), and in the body of omniscient (with
physical form and without physical form). The micro Nigodia Jeeva are filled in the whole
of universe.
210
30. What are the three kinds of Jeeva ?

The Jeeva are of three types with regard to Bahiratma, (wrong believer), Antaratma
(right believer) and Parmatma (omniscient).
(1) Bahiratma - One whose soul is prone to false-belief, is well possessed of intense
passion and who holds that the body and soul is one and the same, is Bahiratma.
Specific mention : The being placed in the first Gunasthan is the most heinous false believer, the beings of the second Gunasthan are of medium type of false believer and those
who are in the third Gunasthan are lowest type of false believer.
(Kartikeyanupreksha commentary, 193)
(2) Antaratma - Living being who is skilled in Jina-words, knows the difference between
the soul and body and who has subdued the eight wicked prides, is Antaratma.
Specific mention : The being placed in from seventh Gunasthan up to twelfth Gunasthan
are excellent Antaratma, of fifth & sixth Gunasthan are medium Antaratma and those
who are placed in the fourth Gunasthan are lowest Antaratma.
(Kartikeyanupreksha ,Gatha, 195-197)
(3) Parmatma - The omniscient with physical presence who knows all the matter substances and those whose body is virtually knowledge and who have attained the supermost
bliss, the Lord Siddha, are Parmatma.
Examples are as follows Bahiratma
Antaratma
Parmatma
1. The soul of the body of tree
Laukantika deities
Seemandhar Swami
2. The soul of two-sensed being Saudharma Indra
Mahaveer Swami
3. Ant
Deities of Sarvartha Siddhi Hanuman (in the
form of omniscient)
4. Soul of the false-believer
Sachi
Ramchandra ji (in the
infernal being
state of omniscient)
31.
Give examples of Bahiratma & Antaratma ?
Bahiratma
Antaratma
1. The sword is in the sheath, hence regards
sheath as the sword, like-wise the soul is
in the body but the Bahiratma regards
the body virtually as the soul.
The sword is in the sheath, it is a fact but

sheath is only sheath, the soul is in the body
but soul is soul and the body is body
alone, regards such.
2. The ground-nut is in the peel but to take

the peel itself as ground-nut.
The nut (kernel) is in the peel of groundnut, it is fact but kernel is kernel and the
peel is peel.
3. Wire is different and the current is

different but regarding wire as current.
Regarding wire as wire and current as

current.
4. The water comes through the spout,

not from the spout itself, to believe
that the water comes from the spout.
The water is in the reservoir and comes

through spout. The spout is different and the
reservoir is different.
211
5. The coconut kernel is in the coconut-shell, The coco-nut kernel is in the coco-nut-shell,
but to regard the coconut-shell as the
it is true, but the kernel is kernel and the
coco-nut kernel.
co-co-nut shell is co-co-nut shell.
6. The ink is in the pen but to regard the pen It is true that the ink is in the pen but pen is
as the ink.
pen and the ink is ink.
(with courtsy - Aagam ki Chhanva me by Pt. Ratanlal ji Shastri, Indore)
32. How many kinds of flow of consciousness (Upyoga) are there with regard to spirituality ?
There are three kinds of flow of consciousness with regard to spirituality - 1. Inauspicious
flow of consciousness, 2. Auspicious flow of consciousness, 3. Pure flow of consciousness.
(1) Ashubhopyoga - Whose flow of consciousness is engrossed delightfully in passions, is
engaged in listening to the bad tales, bad thoughts and bad company, is aggressive and is
following the wrong path, such person are said be engaged in Ashubhopyoga.
(Pravachansar, 2/66)
(2) Shubhopyoga - The soul engrossed in worshipping true Deity - Scripture - Guru and
charitable works, is of good conduct and is engaged in fasting, etc. vows, possesses auspicious flow of consciousness.
(Pravachansar, 69)
That person is the master of Shubhopyoga who knows omniscients, keeps faith in Siddhas
and saints, i.e. is affectionate towards five supreme souls (Panch Parmeshthi) and is compassionate towards living beings.
(Pravachansar, 157)
(3) Precisely the characteristic of keeping equanimity in life and death such kind of supreme
indifferent and restraintful of consciousness, is Shuddhopyoga or taking support of only
Antaratma rising above the auspicious-inauspicious.
33. Who is Shuddhopyogi ?
lqfofnninRFk lqkks laterolatnks foxnjkxks A

le.kks lelqgnqD[kks Hkf.knks lq)ksovksxks fk AA14AA
Meaning - One who has well known the matter-substances and precepts, who is accompanied by restraint and penance, who is free from attachment ,i.e. non-attached to all worldly
things and who keeps pleasure and pain at par, such saint has been said as Shuddhopyogi
,
i.e. master of Shuddhopyoga. (Pravachansar, Gatha 14)
34. What are the other names of Shuddhopyoga ?
Utsarga Marga (path of renunciation), Nischaya Marga (absolute path of salvation), Sarva
parityaga (renouncement of all), Parmopeksha Sanyam (supreme indifferent restraint),
Veetrag Charitra (attachment-less conduct) and Shuddhopyoga (pure flow of consciousness) all these are synonyms .
35. What is the fruit of which Upyoga ?
The sins are accumulated by Ashubhopyoga and the virtues are accumulated by
Shubhopyoga and by Shuddhopyoga none of them is accumulated. (Pravachansar, 156)
36. Which Gunasthan remains in which Upyoga ?
Decreasing - Ashubhyoga remains from first Gunasthan to third Gunasthan from the
fourth Gunasthan to the sixth Gunasthan there is ascending Shubhopyoga and from the
212
seventh to twelth Gunasthan remains the increasing Shuddhopyoga. The fruit of the
Shuddhopyoga remains in the thirteenth and fourteenth Gunasthan. (Commentary on
Pravachansar, 9)
1. You have ten vitalities, hence you are called living being.
2. You are Antaratma.
3. Five-sensed beings are not of two types.
4. Asamji Jeeva (with out mental power) are found only in the one body-forms.
5. Samji Jeeva (with mental power) are found in three body-forms.
6. The filtered water is Jala Kaya (water body).
7. The pomegranate - juice is vegetable-bodied.
8. No Nigodia Jeeva are found in the body of the ant.
Search elsewhere 1. There are four states of the soul - Samsar (world), Asamsar (state of salvation), No
Samsar (state of supreme soul, i.e. the world of non-salvation but free from birth-death
cycle), Vilakshan Samsar (Anomalous / incongruous world, i.e. having distinguishing characteristic) - Who Acharya described it and in which treatise.
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213
Chapter - 43
SENSES
2.
3.
4.
What is organ of sense ?

From which worldly beings are recognized, is called organ of sense.
How many senses are there ?
Senses are five - Sensory organ of touch, taste, smell (nose), eye and ear.
(1) Sensory organ of touch - By which the soul perceives touch, is sensory organ of touch.
Touch is the object of this organ. It is of eight kinds - Cold, Hot, Dry, Oily (greasy), Soft,
Hard, Light and Heavy.
(2) Sensory organ of taste - By which the soul takes taste, is sensory organ of taste. The
object of the sensory organ of taste, is savour. It is of five kinds - Sour, Sweet, Bitter,
Astringent taste and sharp acrid taste.
(3) Sensory organ of smell - By which the soul smells, is the sensory organ of smell. The
object of the sensory organ of smell is to smell. It is of two kinds - aroma (sweet smelling)
and bad smell.
(4) Sensory organ of eye - By which the soul sees, is eye organ. The object of the eye organ
is colour. It is of five kinds - Black, Blue, Yellow, Red and White.
(5) Ear organ - By which the soul hears, is ear organ. The object of the ear organ is word. It
is of seven kinds - Sadj, Rishabh, Gandhar, Madhyam, Pancham, Dhaivat and Nishada.
These are also called as l] js] xk] ek] i] /k] fu Sa, Re, Ga, Ma, Pa, Dha, Ni.
What is shape of these five senses ?
The sensory organs of touch is of many kinds, the sensory organs of taste is like 'Khurpa' (a
flat bladed tool), the sensory organs of smell is like the flower of 'sesame' (oil seed), the
sensory organs of eye is like 'Masoor' (a small - grain of pulse) and the sensory organ of ear
is like a pipe of barley grain.
What is the height and age of one- sensed etc. Jeeva ?
Sense
Maximum
height1
Minimum
height
Of whose
is maximum
hight is ?
One-sensed
1000 yojan2
Lotus
Two-sensed
12 yojan
of one
sensed is
inneumerable
times of one
cubic finger3
remaining
of all
neumerable
times of one
cubic finger4
Three-sensed 3 Kosa
Four-sensed
1 yojan
Five-sensed
1000 yojan
Where of
maximum
hight livse ?
Maximum
age
All live in
10,000 yrs.
Swambhoo conch
raman ocean 12 years
and
Kumbhi (A
Swambhoo49 days
name of tree
raman
(careyarborea) continent
A large black
6 Month
bee
Mahamatsya
1 Purva
(a fish biggest
Koti
in size)
Minimum
age
Of all Antar Muhurta
1.
Note : With regard to Mahamatsa (Triamcha) among five sensed, the age is of one Purva Koti.
Normally the maximum age of five sensed being is of 33 Sagar.
1 : Triloksar - 325, 2 : 1000 yojana plus 2 Kosa (Moolachar, 1072), 3 : Kartikeyanupreksha - Gatha 166
4 : Jeevkand, Gatha 96
214
What is the age and height and shape of five immobile beings of one sensed being ?
Jeeva
6.
7.
8.
9.
Shape
Maximum
Age
MiniHieght
Hieght
mum
(Maximum)
(Minimum)
Age
Khar earth-bodied Like Masoor Pulse 22,000 yrs.
Innumerable
Pure earth-bodied
Like Masoor Pulse 12,000 yrs.
times of
times of
cubic finger cubic finger
--"---"--
Water-bodied
Like pearl
Fire-bodied
Like point of needle 3 days-night
Air-bodied
Like ensign
3000 yrs.
Vegetable-bodied
Of many types
10,000 yrs.
7,000 yrs.
All of Antar Muhurta
5.
Innumerable
--"--
--"--
--"--
--"--
--"--
--"--
1000 yojan
--"--
How the minimum and maximum height of four immobile beings is alike ?
There are innumerablth kinds of innumerableth parts of a finger because innumerable number
is also of innumerable kinds. In general there are innumerableth parts of the finger, nevertheless with special point of view they are mutually less-more.
(Jeevakand, Gatha 184, Hindi - Ratanchand Mukhtar)
What are the internal kinds of five senses, describe names of each of them ?
Each sense is of two types - Dravyendriya (physical sense) and Bhavendriya (psychical
sense).
What is Dravyendriya ?
Nirvrtti (formation) and Upkaran (instrument) are called Dravyendriya.
Nirvrtti - Specific formation of space-points of the matter, is called Nirvrtti. It is of two
kinds - Internal Nirvrtti and External Nirvrtti.
Bhaya Nirvrtti (External Nirvrtti) - Specific formation of matter substance in the particular shape of senses, is Vhaya Nirvrtti (external formation).
Abhyantar Nirvrtti - Specific formation of space-points of soul in the particular shape of
senses, is Abhyantar Nirvrtti.
What is Upkaran (Instrument) ?
That which protects (helps in functioning) Nirvrtti, is called Upkaran (means or instruments). Upkaran is of two kinds Bahaya Upkaran (External Instrument) - That which protects / helps in functioning the
Nirvrtti like the eyelid of the eye, is called Bhaya Upkaran.
Abhyantar Upkaran (Internal Instrument) - That which helps in functioning / protects the
Nirvrtti in all the senses like the black-white sphere of the sense organ of eye, is Abhyantar
Upkaran.
215
10. What is 'Bhavendriya' ?

Labdhi & Upyoga (Attainment & flow of consciousness), is Bhavendriya. Destructioncum-suppression of knowledge-obscuring Karma, is Labdhi and by which association the
soul becomes ready to form Dravyendriya, that causative transformation of the soul, is
Upyoga.
11. What is bio-energy, i.e. vitality and what are its kinds ?
By which the living being lives alive, is called vitality. Originally the vitality is of four kind.
Vitality of sense (organ), vitality of Strength, vitality of Breathing and vitality of Age. Its subkinds becomes ten.
(1) Vitality of sensory organ of Touch.
(2) Vitality of sensory organ of Taste.
(3) Vitality of sensory organ of Smell.
(4) Vitality of the organ of Eye.
(5) Vitality of Ear organ.
(6) Vitality of the strength of mind.
(7) Vitality of the strength of words (speech).
(8) Vitality of strength of body.
(9) Vitality of breathing.
(10) Vitality of Age.
12. How many vitalities are there in one-sensed being ?
One-sensed beings have four vitalities-sensory organ of touch, strength of body, breathing
and vitality of age.
13. How many vitalities are there in two-sensed beings ?
There are six vitalities in two-sensed beings - sensory organs of touch, taste, strength of
body, strength of speech, breathing and vitality of age.
14. How many vitalities are there in three-sensed beings ?
Seven vitalities are there in three-sensed being - sensory organ of touch, taste, organs of
smell, strength of body, strength of word or speech, breathing and vitality of age.
15. How many vitalities are there in four-sensed beings ?
There are eight vitalities in four-sensed beings - sensory organs of touch, taste, smell, organ
of eye, strength of body, strength of word, breathing and vitality of age.
16. How many vitalities are there in Asamjni Panchendriya, i.e. in five-sensed beings
without mental power ?
There are nine vitalities in five-sensed beings without mental power - sensory organs of
touch, taste, smell, organ of eye, organ of ear, strength of body, strength of word, breathing
and vitality of age.
17. How many vitalities are there in Samjni Panchendriya ,i.e. in five-sensed beings
with mental power ?
There are all the ten vitalities in a five-sensed beings with mental power.
216
18. Which vitalities are not there in the state of incomplete characteristics of the body?
Three vitalities are not there - strength of word, strength of mind and breathing in the state of
incomplete sensual vitalities.
19. How many vitalities are there in 'Sayoga kevli', i.e. an Omniscient possessing physical
presence ?
He possesses only four vitalities in the absence of psychical sense and psychical mind, i.e.
strength of body, strength of word, age and vitality of - breathing.
20. How many vitalities are there in a 'Ayoga kevli', i.e. Omniscient at the 14th stage of
spiritual development free from all karmic vibrations ?
He possesses only one vitality of age.

1. Eating mango one feels cold, it is the object of taste.
2. The shape of the sense organ of touch is also like pillar.
3. The shape of the organ of vision (eye) is like lentil pulse.
4. The maximum height of the one-sensed being is not 1000 yojan.
5. The age of the fire-bodied beings is 72 hours.
Search elsewhere 1. How many vitalities are there of the Soordas (Blind Man) ?
2. How many vitalities are there in each Gunasthan ?
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217
Chapter - 44
PASSION
1.
2.
3.
4.
5.
What is passion (Kashaya) ?

1. Which kills/destroys the attribute of conduct of the soul, is called Kashaya (passion).
(R.V. 9/7/11)
2. The word Kashaya is the combination of two words Kas + aya. 'Kas' means the world,
because the living beings suffer many troubles by griefs in this world, and 'Aya' means the
profit, thus Kashaya means by which the world ,i.e. transmigration is obtained, is Kashaya.
3. 'Kashaya' is called the inner impure disposition of the soul, the being suffers griefs/pains
transmigrating in all the four body-forms by these 'Kashaya'. 'Kashaya' (passion) is like a
magnet by which the 'Karmas' clings to the soul.
4. ^^d"kfUr fgalfUr vkRekufefr d"kk;k%** That which throbs, does violence (do harm), i.e.
destroys / kills the soul, is called Kashaya, i.e. passion. The Hindi word "Kashaya" means
the extract of bark, leave, root and fruit. Just as that extract changes the colour of the clothes,
etc. similarly the passion also destroying the forbearance, etc. virtues of the Jeeva, makes
him otherwise, hence, anger, etc., are called passion. (Bhagwati Aradhna, 27)
In which life-course, the living beings takes birth due to which Kashaya (passion) ?
There is, as a rule, rise of anger in the first time period in beings taking birth in infernal bodyform, the rise of pride in human body-form, rise of deceit (illusion) in animal body-form and
rise of greed in celestial body-form (according to Acharya Shri Yativrashabh) and there is
abundance of these very passions in these life-courses. But abundance of greed remains in
women.
What are the kinds of passion (Kashaya) ?
In general the passions are of four kinds. Anger, pride, deceit (illusion) and greed. Each of
these four are further divided into four sub-classes, namely, 'Anantanubandhi' ,(i.e. which
leads to infinite births) anger, pride, deceit and greed, 'Apratyakhyanavarna' ,(i.e. which
hinders partial abstinence) anger, pride, deceit and greed, 'Pratyakhyanavarana' ,(i.e. which
disturbs complete self-restraint) anger, pride, deceit, greed and 'Samjvalana', (i.e. which
interferes in perfect conduct), anger, pride, deceit and greed.
What is 'Anantanubandhi' 'Kashaya' ?
The nature of which is to bind infinite births, is 'Anantanubandhi Kashaya'. This passion
kills both, the right-belief and right-conduct. (Karam Kand - 45)
What is 'Apratyakhyanavarana Kashaya' ?
That which kills partial abstinence, is 'Apratyakhyanavarana Kashaya'. 'Apratyakhyan'
means that which obstructs/covers partial abstinence, i.e. which does not let to take partial
abstinence, is 'Apratyakhyanavarana Kashaya'. (Karam Kand - 45)
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6.
7.
8.
What is 'Pratyakhyanavarana Kashaya' ?

That which kills the entire restraint is 'Pratyakhyanavarana Kashaya'. 'Pratyakhyana'
means that which obstructs (covers) restraint, does not let to accept restraint, is
'Pratyakhyanavarana Kashaya'. (Karam Kand - 45)
What is 'Samjvalana Kashaya' ?
In the existence of which passion ,however ,the Sakal Samyama (restraint without all attachment & passions) exists but the Yatha khiyata Samyama, i.e. perfect Samyama is not
manifested, is Samjvalana Kashaya.
Which are the examples and fruits of the powers of passions ?
See the table given below'Anantanubandhi' Anger
Like line of stone.
'Apratyakhyanavarana' Anger
Like the line of the earth. (is erased with water)
'Pratyakhyanavarana' Anger
Like the line of sand. (is erased with air)
'Samjvalana' Anger
Is like the line of water.
'Anantanubandhi' Pride
Like pillar of stone.
'Apratyakhyanavarana' Pride
Like the pillar of bone. (is deflected with effort)
'Pratyakhyanavarana' Pride
Like pillar of wood. (cane of Pichchi)
'Samjvalana' Pride
Like the pillar of creeper.
'Anantanubandhi' deceit
Like the root of bamboo.
'Apratyakhyanavarana' deceit
Like horn of ram.
(lesser bent than the root of bamboo)
'Pratyakhyanavarana' deceit
'Samjvalana' deceit
'Anantanubandhi' Greed
'Apratyakhyanavarana' Greed
'Pratyakhyanavarana' Greed
'Samjvalana' Greed
Like the urine of cow.

(Like the curve line of the urine of cow)
Like the scraper or like the stylograph.
(a kind of conventional writing instrument)
Like the colour of a worm.
Like the axle-grease of the cart.
(It is cleaned with kerosene oil)
Like the mud. (Is cleaned with water)
Like the colour of turmeric.
Fruit (effect) - The fruit of Anantanubandhi Kashaya is body-form of hell, of

Apratyakhyanavarana Kashaya is body-form of animals, of Pratyakhyanavarana
Kashaya is human body-form and that of Samjvalana Kashaya ,is celestial body-form.
(Jeeva Kand - Gatha 284-287)
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9.
10.
11.
12.
13.
How much time of influence (nurture-period) is there of passions ?

The influence (nurture) period of Anantanubandhi Kashaya remains more than six months
and until numerable, innumerable and infinite births, of Apratyakhyanavarana Kashaya up
to six months, of Pratyakhyanavarana Kashaya till half the lunar month, i.e. 15 days (one
fortnight) and that of Samjvalana Kashaya up to only a small unit of time (less than 48
minutes). (Karam Kand - 46)
What is the passion of anger ?
Anger is the cruel feeling of harming, destroying or damaging self and others. It may be
inimical or otherwise to anyone but it necessarily harms one's own-self. The anger is like a
burning cinder which if is thrown on others, the others may burn or not but the hand of the
thrower is necessarily burnt. It increases the heart-beatings (throbbing of heart), hands and
feet begin to tremble ,eyes become red and prudence as to what is beneficial and what is
inimical, is finished.
What are the causes (motives) of Anger ?
1. Rise of Kashaya.
2. Due to hunger and thirst.
3. The desire is not fulfilled.
4. Any one tells (accuses) one's right thing or work as wrong.
5. Due to lack of knowledge.
Explain the influence (fruits) of the passion of Anger ?
1. Due to anger 'Dwipayan Muni' took birth as 'Agnikumara Deva' (a type of deity
known as god of fire).
2. Food and water taken at the time of anger becomes poison.
3. King Arvind took birth in the hell due to anger.
How can we save ourselves from the passion of Anger?
We can save ourselves from the passion of anger as stated below :1. Sufferings or pains of others should be understood as of ourselves.
2. Real state of affairs should be understood (story of mongoose, snake and a child).
3. The place of incident / happening should be changed as Sharvan Kumara did.
4. Not to answer ekSusu dygks ukfLr i.e. the quarrel disappears keeping mum.
5. Look at the sky for some moments.
14. Whose anger remains for what time ? (up to when ?)
1. The anger of Guru remains till they are greeted respectfully. Their anger comes to
an end after greeting them.
2. Anger of Kshatris remains till death, i.e. for a very long time or their anger results in
destroying the vital breath (life).
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15.
16.
17.
18.
19.
3. Anger of Brahmins remains till alms. it is quieted/pacified after getting alms.

4. Anger of Traders (merchants) remains till loving words. They become quieted by loving
words abandoning the anger.
5. Anger of Land-owners and money-lenders is quieted on paying their debt.
(Nitivakyamirtam)
6. Anger of Learned remain till hearing their praise. Their anger is quieted as soon as they are
praised.
7. Anger of Children remains till they do not get their favourite thing. Their anger is pacified as
soon as they get their desired thing.
8. Anger of ladies remains till they do not get Sarri & ornaments of their liking. Their anger
is subsided as soon as they get them.
What is pride-passion ?
Egoism, pride, arrogance (conceit, vanity), is called pride-passion (Mana Kashaya) or
absence of modesty towards others because of resentment or having arrogances of knowledge, penance, caste, etc. (Shri Dhavla Pustaka, 1/111/351)
What is the effect (result/fruit) of 'Mana Kashaya' ?
Ravana Vidyadhar has to go to hell, Durgandha named girl suffered much pains, Marichi Risi
has to stray in many evil life-courses (due to Mana Kashaya).
How can the 'Mana Kashaya' is checked ?
Whichever arrogance (pride) one is in possession among all the eight arrogances, should
look at more worthy people than one's own-self, then the pride shall go down on its own. If
there is pride of knowledge, look at the Omniscient, if it is pride of wealth, then look at
Chakarvarti, if it is pride of beauty then look at the 'Kamadeva' (the god of love), if it is
pride of strength, then look at Bhim, Ravana, Similarly, other arrogances may be understood.
What is passion of deceit (Maya Kashaya) ?
1. Whatever crookedness or deceit is practiced for cheating others is 'Maya Kashaya'.
2. Trying to conceal heart-felt thoughts, is 'Maya Kashaya'. Non-uniformity in mind, speech
and body, is called deceitful practice. Such persons are called cheaters or deceivers, even
father-mother, brother, sister do not believe the words of such persons.
What is the effect (fruit) of 'Maya Kashaya' ?
1. Due to deceitful action (practice), even Mirdumati Maharaj has to go in the body-form of
elephant.
2. A blemish (blot) was appended with the name of Yudhishtra because in war he uttered
^v'oRFkkek grks ujks ok dqTjks*, i.e. 'Ashvatthama is caused to death-whether human being or
an elephant ?
221
20. How can the passion of deceit is checked ?

None of the deceitful behaviour of any one has remained hidden till today, precisely it is
disclosed in the last. Hence, by living with simplicity, straightforwardness, honesty, frankness
in speaking, uniformity between words and acts, hiding ones own virtues and disclosing own
faults, etc., the passion of deceit can be checked. And always remember that the deceitful ,
is not close associate of any one.
21. What is passion of greed (Lobha Kashaya) ?
1. Intense desire for wealth ,etc. is 'Lobha Kashaya'.
2. Passionate wisdom of myness in outer objects, is greed. It has been called as the father of
all the five sins - A covetous (greedy) is never happy. He always remains burning in the fire
of desire that he should always get more and more, neither does he enjoy himself nor let
others to enjoy.
22. What is the effect (result) of 'Lobha Kashaya' (passion of greed) ?
1. 'Kauravas' have to go to hell due to greed.
2. The answer to the question - who is the father of sin? Pandit Ji has to bear insult/disgrace
by the prostitute.
3. That farmer who was assured to get desired land for 1000/- Rubals (a Russian currency)
died of running and running due to greed.
23 How can one save one's-own-self from 'Lobha Kashaya'?
The sea is not satisfied with the thousands of rivers; the fire does not satisfy with thousand
tons of wood; no satiety is felt even after enjoying the pleasures of heaven for 'Sagropam'
years (a transcendental time limit, a Sagar is a measuring unit of ten Korha-korhi 'Palya'
according to transcendental mathematics), then what can happen here (can be enjoyed) in
the total age of 60-70 years. Bharat Chakaravarti had fight with his brother but in the end he
had to abandon the kingdom, then why are we all running after it tenaciously and destroying
our-life? We should think like this.
24. What is No Kashaya (Quasi-passion) ?
That which makes one feel the passion slightly, is called quasi-passion (Akashaya).
25. What are the kinds of 'No Kashaya' (Quasi-passion) ?
The quasi-passions are nine, namely laugher, liking, disliking, sorrow, fear, disgust, the female sex-passion (femininity), the male sex-passion (virility-nature of male causing lust for
females), and the neuter sex-passion (Hermaphrodite Libido ,i.e. beings in whom characteristics of both the sexes are combined).
1. There is no birth in hellish life-course with the passion of anger.
2. The partial abstinence / restraint does not remain in the state of rise of Pratyakhyanavaran
222
passion.
3. The illustration of Samjvalan Kashaya is like a pen.
4. The illustration of Anantanubandhi maya (deceit) is like the bark of the bamboo.
5. Dvipayan Muni did not take birth as Nag Kumar Deva due to anger.
6. The teachers generally get angry.
Search elsewhere 1. How many configuration of Karma are there in the state of bondage and in the state of rise
of the Anger passion?
0-0-0-0-0
Son
Son are of four types 1. Creditor son (Lendar Putra) - He who was creditors of the previous birth, now came as
a son, now cause him to read-write and get him married, when in this way his credited money
would stand paid up and adjusted he will take his last breath.
2. Enemy son (Dushman Putra) - An enemy of the previous birth also takes birth as a son.
Such son cause sufferings, at every step, Just as Shrenika's son Kunika.
3. Indifferent son (Udasin Putra) - Such son neither cause pleasure nor pain to the parents.
He is son only in name.
4. Servicing son (Sevaka Putra) - You served anyone in your previous birth, now he took
birth as your son, such son keeps his parents very happy and serve them, Just as Shravan
Kumar, Ram, Bhishma Pitamah ,etc.
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Chapter - 45
SIN
1.
2.
3.
4.
What is Sin, and what are its kinds ?

Doing of which deeds many kinds of sufferings have to be endured in this world and in the
next world and has to tolerate blame and defamation, is called Sin.
Sins are five - 'Himsa' ,i.e. Violence, 'Jhoot', i.e. Falsehood, 'Chori', i.e. Theft, 'Kushil,'
i.e. unchastity/bad Character and 'Parigraha', i.e. Attachment to belongings.
What is the literal meaning of Sin (Papa) ?
îkfr j{kfr vkRekua 'kqHkkfnfr ikie~AA* ^rnl}s|kfn*, i.e. that which sets apart (saves) the soul
from auspiciousness, is Sin, for example 'Asata-Vedniya', etc. (Pain - causing Karma).
What is violence ?
To kill any one by way of mind, speech and body, to cause pain, is called violence and to kill
one's own-self is also called violence.
How many kinds the violence is ?
It is of four kinds - Intentional (Samkalpi), 'Arambhi Himsa,' i.e. accidental or inevitable
violence in performing various house-hold duties, 'Occupational' violence (Udyami Himsa)
and Protective violence, i.e. for self defence (Virodhi Himsa).
1. Intentional Violence - The disposition to kill any being with definite intention, is Intentional violence. After determination to kill, any being may die or not but sin is necessarily
occurs. Sacrificing any being, burning an effigy, beating photographs (paintings or pictures)
made or carved on wood ,etc., eating globule sweets and biscuits of the shape of birds ,etc.,
violence in slaughter houses, using insecticides, killing birds, etc. in video games Laxman
Rekha, equipments and other things for killing mosquitos, etc. all acts are Intentional violence.
2. Accidental Violence - The house-holder has to fetch the water for cooking, to burn the
fire, to fan, to scratch vegetables, to clean the house and the body and has to wash the
clothes ,etc. In these works six kinds of body-forms of living beings (Shatkaya) are afflicted. This is called Accidental violence. This kind of violence is forgiveable for a 'Shravaka'
but these works should be performed with prudence and cautiousness.
3. Occupational Violence - The life of the house-holder can not run without money. He
works as farmer, transacts business, accepts government services ,etc. for earning money.
The violence that occurs in these activities, is Occupational violence. There is whole world of
difference between Occupational violence and the occupation of violence. There is great and
intense sin in carrying out slaughter house, fish-farming, poultry farming ,etc. it can not be
included in Occupational violence, it is 'Samkalpi Himsa' (Intentional violence).
4. Protective Violence - If one has to wage or face war with any one for protecting self, for
protecting family, society, culture, religious 'Aytana', (i.e. Deity, scriptures and Guru and the
their followers), for protecting the nation, and even if some one is killed in this battle then it is
Protective violence, for example Laxman had killed Ravana. This violence is forgiveable for
224
5.
6.
'Shravaka', only 'Samkalpi Himsa' (Intentional Violence) is abandoned by the 'Shravaka';

not the Accidental, Occupational and Protective Violence.
What is the equation of violence ?
1. Violent without doing violence - for instance an angler (fisherman) went to angle fish,
not a single fish was caught yet he will be called a Violent one. Some one moved off with the
purpose to kill some one and that person was not found there, so he could not kill him, even
then he will be stained with the sin of violence.
2. Not Violent even occurance of violence - For instance, the doctor was operating a
patient for curing him but he died, even then the doctor is not violent. Same is the case of a
saint moving cautiously with Irya Samiti, vehicle of fire-brigade, ambulance ,etc.
3. Violence is done by one but its effect (fruits) suffer many - One person is offering
sacrifice thousands of men are seconding it (approving and appearciating it) ,all are guilty of
sin and the fruit of this collective sin results in thousands of deaths in flood, rail and plane
accidents, etc. Similarly, making merriment in the fight of animals-birds ,etc., enjoying burning of effigy etc. are examples of this type of violence.
4. Violence is done by many but its result gets one - One ruler of kingdom attacking
other state, wages war against him, Thousands of soldiers die killing each other. The sin of all
will be attached to the king, the soldiers wield weapons indeed only for earning their bread.
Whatever preparations and beginning are done in the marriage, its sin is attached to the bride
and bridegroom.
5. Work is the same but it effects are different - Formerly any one used to eat onion potato and also himself cooked them. Now he has stopped eating onion - potato but is
obliged to cook for other family members. Formerly the passion was intense now it is mild
passion.
What are the reasons of violence ?
The violence is committed mainly due to four reasons 1. Due to anger - Dwarka was burnt due to anger of 'Dwipayan Muni', story of king-Parrot,
story of snake-mongoose-son and woman ,etc.
2. Due to pride - Bharat Chakravarti discharged the 'Chakra' (a kind of indefeatable weapon
of Chakravarti) on 'Bahubali'.
3. Due to deceitfulness - (i) Many person will be found who had kidnapped the child for
money. Out of fear that what people will think/tell about them if their deceitful conduct is
known to them, due to this reason they kill the child.
(ii) The improper conduct of wife is known to the husband, he tells in the house that he
intends to adopt asceticism. The wife understands that her improper conduct has become
known to him that is why he is assuming asceticism. She thinks that he will disclose her
deceitfulness, therefore, she mixes poison in the food and serves that very food to the husband due to which the husband dies.
(iii) 'Abortion' is also the result of deceitfulness.
4. Due to greed - Pandavas were confined to be killed in the house of lac which was set on
fire, it may well be, that they got out through the tunnel. The violence that is beings committed
in slaughter house is also due to greed.
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7.
8.
9.
What is the fruit of relinquishing violence ?

1. Relinquishing only the meat of crow, Khadirsar Bheel (a soul of king Shrenika) will be a
Teerthankara just in his next birth.
2. Yampal 'Chandal' (an outcaste) relinquished eating meat for one day (Chaturdashi),
and became master of heavenly abode of pleasures and prosperity.
What is the return (effect) of violence ?
Violence is, precisely, the door of misfortune and ocean of sins. Meat-eaters suffer pangs of
hell and here are liable to endure the sufferings of prison ,etc. (Jnarnav, 8/17-18)
What is sin of falsehood ?
That which is seen by eyes, is heard with ears, not telling just like that, is falsehood. Such
type of truth should also not be spoken due to which any one may have to lose his life and to
tell a blind a blind, a thief a thief, a robber a robber, is also falsehood, because telling a blind
a blind causes pain to him. Some one has said -
va/ks ls va/kk dgks] rqjrbZ ij gS VwV A

/khjs&/khjs iwN yks] dSls xbZ gS QwV AA
10.
11.
12.
13.
"Tell a blind, a blind, immediately he will react.

Ask him slowly and patiently, how eyes gone, in fact."
What are reasons of telling lie ?
Untruth (falsehood) is spoken due to nescience (Ignorance), anger, greed, fear, pride, affection, etc.
1. Affection - King Vasu told lie out of affection towards the wife of Guru - Story of Guru
'Kshirkadamb's' son - 'Parvata', 'Narad', the son of seth , Prince Vasu.
2. Greed - 'Satyaghosha' named priest used to tell a lie due to greed.
What is the result of telling lie ?
'Satyaghosha told a lie, here he had to endure insult (defamation) and now is suffering grief in
the hell.
What is the sin of theft ?
Taking thing kept by any one, forgotten by any one or a thing not given by any one or lifting
it to give that to any other one, is called theft. All are aware of ten vitalities, but the eleventh
vitality is grain. Vitality does not remain stable without grain, therefore it has also been called
as vitality. Grain is obtained by money, therefore, the money has been called as the twelfth
vitality. Therefore, stealing other's money means, in the right sense, precisely to take his
vitality.
What are the reasons of stealing ?
A living beings indulges in stealing due to three reasons, viz due to poverty, to become a
wealthy one and wishing that no one should remain rich ,i.e. the rich may become poor.
226
14. What is the effect (fruit) of stealing ?

On being caught, the thief has to endure many kinds of punishments and sometimes gets
capital punishment, i.e. to be hanged till death and has to suffer the pains / griefs of hell in the
next world.
15. What is the sin of bad character / conduct ?
Indulging in sexual relation with other woman /man, leaving his/her own married wife/husband, is sin of bad character. Abusing is also called sin of bad character.
16. Why the sin of bad character is done ?
One reason is the rise of 'Charitra-Mohniya,' i.e. conduct-deluding Karma, the other
reason is the desire of sensual pleasure.
17. What is the effect (fruit) of the sin of bad character ?
Adulterous are caused to be embraced by hot and very hot puppets in the hell and here they
suffer from disease of Aids ,etc. due to sin of bad character (Kushil).
18. What is sin of attachments to belongings ?
Having intense/strong feeling of myness or proprietary interest (delusion) in worldly objects
like land, house, wealth, gold, silver ,etc., is the sin of attachment to belongings (Parigraha).
19. Why the possessions are collected ?
People collect possessions with the desire to become the wealthiest one in the world.
20. How the 'Shravaka' will lead his life without possessions.
What is necessary (a bare necessity) keeping that much is correct, keeping some more so as
to enable to donote to the nation, for religion and to co-fellow religious fellows will be called
accumulation but to collect more things than what is needed, is 'Parigraha' (attachment to
belongings).
21. What is the effect (fruit) of attachment to belongings ?
When a big portion of possessions is lost the person becomes uneasy and distressed and when
the government raids are conducted, the wealth is also lost and he has to endure disgrace as
well. A possessor of too much possessions/belongings also binds the age of the hell.
22. Enumerate the names of persons who have become notorious in each of all these
five sins ?
Sin
Name of Sinners
1. Violence
Dhanshri, the wife of a seth
2. Falsehood
Satyaghosha priest
3. Theft
one false ascetic
4. Bad character
Yamdanda kotwal
5. Attachment to belongings
Shamshrunavneeta merchant.
(Ratankarand Shravakachar, 65)
227

1. That which does not save from auspiciousness, is sin.
2. The Shravaka does not renounce any of the four kinds of violence.
3. Slaughtering animals in slaughter houses, is Samkalpi violence.
4. Death of insects in agriculture by insecticides, is Samkalpi violence.
5. Calling a blind man as a blind, is falsehood.
6. Evasion of tax, is not theft.
7. Abusing is not any sin.
8. Man suffers from the disease of Aids by the sin of bad character.
9. The saint is walking seeing the road carefully, still then some creature died coming under
the feet of the saint, even then the saint is guilty of sin.
10. Approval of burning the effigy, is also Samkalpi violence.
Search elsewhere 1. Search the tales of those who became notorious in each of five sins.
2. The five sins are, in fact griefs, in which treatise such precept is found.
3. Whether a truth-speaker can indulge in stealing or not ?
0-0-0-0-0
228
Chapter - 46
PARYAPTI (COMPLETION OF CAPACITY)

1.
2.
What is the' Paryapti' and how many kinds it is ?

(A) Parisamantat apti - paryapti: Shaktinispattirityarthah (J.S. Kosha, 3/40), i.e.
Attainment from all around all the four sides, is Paryapti, i.e. to attain strength, is Paryapti.
(B) The attainment of a special type of material strength useful in maintaining life by intake of
matter particles (Pudgal Parmanu) from the first instant of the time of assuming new life
course, is called Paryapti, i.e. the capacity of completion of the characteristics of the body.
Paryapti is of six kinds 1. Ahar Paryapti - The Jeeva receives which Nokaram Vargnayen (aggregate of quasiKarmic atoms/quasi Nokarmic molecules), expedient in assuming a new body leaving the
previous one, the completion of that causative power of the Jeeva of converting the particles
of those Vargnayen into solid & liquid form, is Ahar Paryapti.
2. Sharir Paryapti (Completion of organs and sub-organs of the body) - The completion
of Jeeva's causative power of converting matter-particles of the aggregate of Nokarmic
molecules in the form of hard bone etc. organs which he had converted into solid form and
into blood, etc. which he had converted into liquid form, is Sharir Paryapti.
3. Indriya Paryapti (Complete development of senses) - The completion of Jeeva's causative power of converting matter-particles of Nokarmic molecules of Ahar Vargna (i.e.
aggregate of molecules suitable for body formation) into shape of senses and power of
grasping objects by senses, is Indriya Paryapti.
4. Swasochhvas Paryapti (Complete development of respiration) - The completion of
Jeeva's causative power of converting matter-particles of the aggregate of molecules of
Ahar vargna (i.e. aggregate of Nokarmic molecules suitable for body formation) into respiration form, is Swasochhvas Paryapti.
5. Bhasha Paryapti (Power of vocal completion) - The completion of Jeeva's causative power
of converting matter-particles of the aggregate of molecules of Bhasha vargna ,(i.e. aggregate
of Nokarmic molecules suitable for formation of speech) into words form, is Bhasha Paryapti.
6. Manah Paryapti (Completion of mental development) - The completion of Jeeva causative power of converting matter-particles of the aggregate of Nokarmic molecules related
to forming of mental faculty into the form of eight-petaled lotus-shaped mind and the attainment of the power of thinking properly, is Manah Paryapti.
The time of completion of each Paryapti is Antarmuhurta and the time of completion of
all these Paryapties together is also Antarmuhurta. (commentary of Moolachar, 1047)
What is 'Paryaptaka', 'Nirvratya Paryaptaka' and 'Labdhayaparyaptaka' ?
Paryaptaka - The Jeeva with rise of Paryapta Namkarma (physique making Karma of
completion of the characteristic of the body) whose all the Paryapti are completed, is a
Paryaptaka Jeeva.
Specific mention - Some Acharya have described that Jeeva is Paryaptaka whose all
229
3.
4.
Paryapti have been completed while some Acharya have described Paryaptaka on completion of Sharira Paryapti.
Nirvratyaparyaptaka (Due to completion) - Jeeva whose all Paryapti have began and
would as a rule, be completed within an Antarmuhurta due to rise of Paryapt Namkarma
and as long as their Sharir Paryapti is not completed till then, they are called
Nirvratyaparyaptaka Jeeva. (J.K., 121)
Labdhayaparyaptaka - The Jeeva with rise of Aparyapta Namkarma who has began
completing Paryapties but does not complete any of the Paryapti and dies, is a .
Labdhayaparyaptaka Jeeva (J.K., 122)
How many maximum a Labdhayaparyaptaka Jeeva can ,(i.e. Absolutely non-developable being) take birth in an Antarmuhurta ?
If a Labdhayaparyaptaka Jeeva constantly takes birth and dies then he can take birth as
well as dies at the most 66336 times in an Antarmuhurta. Out of these birth-deaths the
duration of each birth-death measures one Kshudra Bhava, i.e. one eighteenth part of one
respiration (nerve beat). Hence the exact duration of respirations of 66336 births comes to
36851/3. During this period Earth-bodied gross
6012 Births
Earth-bodied micro organism
6012 Births
Water-bodied gross
6012 Births
Water-bodied micro
6012 Births
Fire-bodied gross
6012 Births
Fire-bodied micro
6012 Births
Air-bodied gross
6012 Births
Air-bodied micro
6012 Births
General Vegetable gross
6012 Births
General Vegetables micro
6012 Births
Individual Vegetables
6012 Births
Total of one Sensed
66132 Births
Two-sensed
80 Births
Three-sensed
60 Births
Four-sensed
40 Births
Five-sensed Tiryanch without mental power
8 Births
Five-sensed Tiryanch with mental power
8 Births
Human
8 Births
66336 Births (J.K., 123-25)
Maximum births are 66336 taking all together in an Antarmuhurta.
In which 'Gunasthans' the state of 'Labdhayaparyaptaka', 'Nirvratyaparyaptaka',
and 'Paryaptaka' remains ?
The state of Labdhayaparyaptaka remains only in wrong belief Gunasthans and that too
of the life-course of humans and Tiryanchas who take birth by instantaneous birth, not of
other Jeevas.
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5.
6.
The state of Nirvratyaparyaptaka remains in wrong belief, Sasadan Samyaktva (falling

from right faith towards wrong belief ,i.e. mid-way), Avirat Samyaktva (vow-less right
belief), Pramattvirat ,i.e. perfect vow but vitiated by carelessness (with regard to assimilative body) and Sayog Kevali Gunasthan, (with regard to Samuddhat Kevli, i.e. emanation of soul points from the body without leaving the body). The state of Paryapta remains
in all Gunasthans.
How many' Paryapties 'remain in which Gunasthan and of which Jeeva ?
Six Paryapties remain in all the Gunasthan but 4 Paryapti remain in the one-sensed
beings except vocal completion and mind-completion. There remain 5 Paryapties in twosensed to Asamjni five-sensed except mind and all six Paryapties in Samnji five-sensed
and none of the Paryapties remains in Karman Kaya Yoga (Karmic body activities).
(Moolachar, 1048-49)
The narration of 'Aparyapta Avastha 'comes in many places, which should be understood there,' Labdhi Aparyapta 'or 'Nirvratti Aparyapta '?
The meaning is understood according to the context. In the context of deities, infernal beings,
in Aharakmishra Kaya Yoga ,(i.e. Assimilative mixed body vibration) in Kapat
Samudhghat, the meaning is Nirvratti Aparyapta and in the context of human and
Tiryanchas of first Gunasthan, in both, the meaning is any one, the Labdhi Aparyapta or
Nirvratti Aparyapta but in the context of second and fourth Gunasthan, the meaning
Aparyapta is precisely Nirvratt Aparyapta and because of absence of Paryapti in Karman
Kaya Yoga the meaning is normally taken as Aparyapta.

1. The completion of the causative power of converting matter particles of the Karmic
atoms / molecules of language in the form of respiration, in Bhasha Paryapti.
2. There is also the state of Nirvratyaparyaptaka in the sixth Gunasthan.
3. There are 6012 births of individual vegetable-micro Labdhyaparyaptaka.
4. There are 66312 births of immobile bodied Labdhyaparyaptaka.
5. It takes Antarmuhurta in completing one Paryapti.
6. There are also six Paryapties in the beings without mental power.
Search elsewhere 1. The Jeeva coming form which body-form completes all the Paryapties very soon ?
2. The Jeeva remains non-assimilative in Karman Kaya Yoga, none of the Paryapti remains there but the Jeeva also remains non-assimilative in Ayog Kevali Gunasthan then
why all Paryapties remain there ?
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Chapter - 47
KARMA
1.
2.
3.
4.
5.
What is the' Karma '?

That which makes the soul dependent on others, is 'Karma'.
How the existence of Karma can be known ?
The relation of Jeeva & Karma is continuously going on from beginningless time. "I exist" By
this experience, the Jeeva is known. In the world some one is wise, some one is devoid of
wisdom, some one is poor, some one is rich, some one is ailing, some one is having good
health. From this peculiarity, the existence of Karma can be known.
How the Karmas are attracted to the soul ?
Just as a fire-heated round lump of iron, when is poured in the water, immediately it attracts
water from all around, similarly, at every instant the worldly soul attracts Karma due to
activities mind, speech and action through the soul-points.The Karmas cling to our body,due
to our attachment-aversion thought activitirs .
How many Karmas are there ?
Karmas are of eight kinds 1. Jnavarna Karma - That which veils (covers) the attribute of knowledge of the soul, is
Jnavarna Karma.
2. Darshanavarana Karma - That which veils (covers) the attribute of perception of the
soul, is 'Darshana-varana Karma.
3. Vedniya Karma - That which causes to feel pleasure/pain, is 'Vedniya Karma'.
4. Mohniya Karma - That which kills the attribute of right belief and conduct of the soul, is
'Mohniya Karma'.
5. Ayu Karma - That which detains the soul in a particular body (human, etc.) is 'Ayu
Karma'.
6. Nama Karma - That which forms good or bad body, is Nama karma.
7. Gotra Karma - Due to rise of which Karma the soul gets higher/low 'Gotra' (exogamous
subdivision of caste), is 'Gotra Karma.
8. Amtaraya karma - That which obstructs in donation, profit, enjoyment, consumption
and vigour, is 'Antrai Karma'.
Which examples are given for showing the functions of all the eight Karmas ?
Following examples are given for showing the function of all the eight Karmas Jnanavarna Karma
Like the cloth covered on the face of the Deity (God).
Darshanavarna Karma Like door keeper.
Vedniya Karma
Like sword wrapped with sugar syrup.
Mohniya Karma
Like wine.
Ayu Karma
Like the fetter.
Nama Karma
Like a painter.
Gotra Karma
Like the potter.
Amtaraya Karma
Like the store-keeper.
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6.
How many Karmas are destructive and how many non-destructive out of these eight
Karmas ?
Destructive Karmas are four in number and non-destructive Karmas are also four.
1. Destructive Karma - Those which kill the internal virtues of the soul are destructive Karmas.
These are four - 'Jnavarna Karma', 'Darshanavarna Karma', 'Mohniya Karma' and
'Amtraya Karma'.
2. Non-destructive Karma - Those which do not kill the attributes of menifestion of the state
of Godship of the Jeeva, even then keep the Jeeva detained in the world, are non-destructive Karmas. These are four - 'Vedniya Karma', 'Ayu Karma', 'Nama Karma' and 'Gotra
Karma'.
7. By which reasons, the 'Jnavarna Karma' is bonded?
Following are the reasons for binding knowledge-obscuring Karma :
1. Concealing the name of spiritual teacher.
2. Causing difficulties in study of others, for example, to off the light, tearing the book, to steal
the book, etc.
3. Hearing the greatness (glory) of the knowledge of someone, not uttering any thing from
mouth but keeping envious in innerself.
4. Misuse of the means (instruments) of knowledge.
5. Not imparting knowledge to others, saying - I do not know due to some or the other
reason.
6. Not imparting knowledge to others even having it out of jealousy.
7. Preventing the knowledge displayed (brought to light) by others.
(Tattvartha Sutra, 6/10)
8. Selling the scriptures, etc. 'Jnavarna Karma' is bonded due to above reasons.
(Raj Vartika, 6/10/20)
8. By which reasons, the 'Darshanavarna Karma' is bonded?
Perception-obscuring Karma is bonded due to following Envy in perception, obstruction in perception, to make someone blind, contrary (opposite)
tendency against the nature of senses, pride of vision, prolonged sleep, sleeping in the day,
idleness, atheism, blaming the right-believer (censuring), praising the false place of pilgrimage, violence and having disposition of hate (languor) towards saints, etc., are the reasons
for binding of 'Darshanavarna Karma'. (Raj Vartika, 6/10/20)
9. What are the reasons of the bondage of 'Vedniya Karma' ?
Vedniya Karma is bonded due to following Existence of suffering, sorrow, agony, moaning, injury to others and pathetic mourning in
ownself, in others or in both, are the reasons of the bondage of 'Asata Vedniya Karma' and
having compassion towards all living beings, service of those engaged in observing vows,
charity, restraint with slight attachment, partial restraint, childish austerity, keeping peace
(tranquility of hearts), renouncing greed passion ,etc., are causes of binding 'Sata Vedniya
Karma'. (Tattvartha Sutra, 6/11-12)
10. What are the reasons of 'Mohniya Karma' - bondage ?
Mohniya Karma is bonded due to following 233
11.
12.
13.
14.
Attributing faults to Omniscient, to the scriptures, to the congregation of ascetics, to the true
religion and to the celestial beings lead to the bondage of 'Darshan Mohniya Karma'
(faith-deluding Karma) ,i.e. bondage of false-belief and due to intense feeling of passions,
preventing some one from taking/accepting vows of conduct, causing to corrupt someone by
conduct lead to 'Charitra Mohniya Karma' (conduct - deluding Karma). (T. S., 6/13-14)
What are the reason of 'Ayu Karma' - bondage ?
The Age Karma is bonded due to following 1. Narkayu - life of hell - Excessive endevour in occupational and house-hold activities
leading to violence of living beings and excessive attachment to belongings lead to the life of
infernal regions. (Tatvartha Sutra, 6/15)
2. Triyanchayu - Animal life - Due to deceit, illusive passion, treachery, counselling contrary to spiritual instructions (Sarvartha Siddhi, 6/16/640), not paying somebody's debt, etc.
3. Manushayayu - Human life - Due to natural mildness or naturally mild, affectionate in
offering food ,etc. to worthy persons (ascetics ,etc.) slight house-hold injury and slight attachment to belongings etc. (Raj Vartika, 6/17)
4. Devayu - Due to observing restraint, mildness of passion (less passionate), giving donation, serving places of pilgrimage, involuntary dissociation of Karmas, penance practised by
a wrong-believer (childish austerity) ,etc. (Tattvartha Sutra, 6/20)
What are reasons of the bondage of 'Nama Karma' ? (Physique-making karma)
The following are the reasons for binding Physique-making Karma Crookedness of mind, speech and body ,i.e. thinking something but speaking something
other and still doing altogether other, slandering, unsteadiness of mind, using false (spurious)
weights and measures and deceiving others, are the reasons for the bondage of inauspicious
'Nama Karma' (Rajvartika, 6/22/1-4). Contrary to these, namely straightforwardness of
mind, speech and body, renunciation of slandering, steadiness of mind, etc. lead to the bondage of auspicious - physique-making Karma' and the Teerthankara auspicious-physiquemaking Karma is bonded by meditating Solahkaran Bhavna (sixteen reflexions leading to
Teerthankar-Karmic nature). (Tattvartha Sutra, 6/23)
What are the reasons of Gotra Karma bondage ?
Following are the reasons for binding Gotra Karma Censuring others and praising one's ownself, concealing good qualities present in others and
proclaiming noble qualities absent in own-self, absence of devotion to Arihant Deity (Omniscient), etc. lead to the bondage of low status Karma. Contrary to this, disparagement of
one's ownself, praise of others, not proclaiming one's own good qualities and proclaiming the
good qualities of others and bowing before the Omniscient ,i.e. displaying devotion to Arihant
Deva ,etc., are the causes of the bondage of auspicious (high) 'Gotra Karma' (high status
determing Karma). (Tattvartha Sutra, 6/25-26)
What are the reasons of 'Amtraya Karma' - bondage (obstructive karma) ?
Following are the reasons for binding Amtraya Karma Causing obstacle in charity, prohibiting worship of Lord Jina, using for one's ownself the
worshipping articles already offered to the Lord (remains of an offering made to a deity) and
234
hiding (concealing) one's own strength, i.e. capacity or power ,etc. lead to bondage of
'Amtraya Karma'. (Tattvartha Sutra, 6/27)
15. What are called 'Dravya Karma', 'Bhava Karma' and 'No-Karma' ?
1. Dravya Karma - Aggregate / lump of matter-particles related to soul, is called 'Dravya
Karma' (Karma Kanda-6) or the karmic body ('Karman sharir') which is the root cause
of the generation (origin) of all types of bodies, is called 'Dravya Karma' (Raj vartika, 2/25/3).
2. Bhava Karma - i.e. Psychical Karma having passionful nature. The potency of aggregate/lump of matter-particles to give fruit, is Bhava Karma (G.K.,6) or the feelings of attachment-aversion, are Bhava Karma.
3. No-Karma (i.e. gross body-karma) - Due to rise of 'Audarika' (gross body), 'Vaikriyika'
(transformable body), 'Aharaka' (the projective or assimilative body) and 'Taijasa' (luminious
body) 'Nama Karma' four types of body are generated. They are 'No-Karma' body, the
fifth is the 'Karmic body', it is, precisely, a Karma in itself. (J.K. 244)
16. What 'Jnavarna' ,etc. Karma say ?
1. Jnavarna Karma - Jnavarna Karma tells that I caused a great valiant like 'Bahubali'
standing for one year, did not let him attain the Omniscience.
2. Darshanavarana Karma - Darshanavarana Karma tells that I abstained / refrained
even an ascetic of perfect conduct from perceiving the soul and compelled him to undertake
again the journey to the inferno and 'Nigoda' destination.
3. Vedniya Karma - Vedniya Karma tells that I caused the body of Sanat Kumar Muniraj
to suffer the disease of leprosy for 700 years and for 100 years of the body of Vadiraj Muni
and caused Shripal to be exiled from the kingdom by making him leprous who had the
strength of crore of combatants, .
4. Mohniya Karma - Mohniya Karma tells that I caused an eminent person like Rama to
roam keeping the dead body of Laxmana on his shoulder for six months and caused him to
search Seeta in the forest after forest. Demoted Muniraj even of the stage of suppressional
ladder (Upsama Shreni) to the first stage of spiritual development, i.e. stage of wrong belief.
5. Ayu Karma - Ayu Karma tells that I have kept blocked even a man of irrevocable right
faith ,i.e. Kshayika Samyagdrishti like king Shrenika and personages like Ravana,
Subhom Chakravarti ,etc. in hell.
6. Nama or Physique making Karma - tells that I have made many beings as dumb,
hunchbacked, black, Ashtavakra (man of crooked limbs in eight parts of the body) ,etc.
7. Gotra Karma or status determining Karma - Gotra Karma tells that I had thrown many
beings in high and low pedigree.
8. Amtraya Karma - Amtraya Karma' tells that I prevented 'Adinath Muniraj' from finding
food for 7 months and 9 days.
17. How many' Karmas take rise of one being ?
All the eight Karma take rise from first Gunasthan (Stage of spiritual development) to the
tenth Gunasthan and in the eleventh and twelfth Gunasthan all the seven Karmas except
deluding (Mohniya) Karma and in the thirteenth & fourteenth Gunasthan, four nondestructive Karmas take rise.
235

1. The Ant has all the eight Karmas.
2. The water is not possessed of eight Karmas.
3. The Jnanavaran Karma is bonded by selling scriptures.
4. The Amtrai Karma says that I prevented Adinath Muniraj from finding food for 9
months and 7 days.
5. The example of Mohniya Karma is like a fetter.
6. The example of Jnavaran Karma is not like the store keeper.
7. The example of Gotra Karma is like a painter.
8. The Darshanavaran Karma is bonded due to sleeping in the day.
9. The Darshan Mohniya Karma is bonded by preventing some one from accepting vow
of conduct.
10. The Mohniya Karma tells that I caused to search Seeta ji in the forest after forest.
Search elsewhere 1. How many configuration (natures) are there of the eight Karmas ?
2. Muniraj observed Amtrai in your house, then what type of the rise of Amtrai Karma
was there for you and for Muniraj ?
3. Why the gross body ,etc. four bodies are termed as No-Karma ?
4. The rise of which Gotras remain in which life-course (Gati) ?
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236
Chapter - 48
TEN STATES OF KARMAS

1.
Which are the ten states of Karmas ?

Ten states of Karmas are following (1) Bandha (Bondage) - (A) ^^ca/kks .kke nqHkko ifjgkjs.k ,;kkokks** Abandoning duality
attaining state of unity, is termed as Bandha.
(B) The unification of Karmic matter particles (Karmic molecules of matter-substance)
with the soul in the form of Karmas, is Bandha. This is the first state of the ten states of
Karmas. Other states precisely begins after the Bandha (bondage). (From first to the 13th
Gunasthana).
(2) Satva (Existence) - The state between the two stages of the Karmas, i.e. after the
Karmic - bondage and before the fruition of Karmas, is called Satva. During this period of
time the Karma remains in existence but does not remain active, Just as the medicine does
not give immediate effect, but the effect appears after some time, similarly the Karma also
remains in existence (Satva) for some duration and gives fruit after some time. (From 1st to
14th Gunasthana).
(3) Udai (Rise) - (A) To give fruit according to substance, region, time & disposition, is
called Udai.
(B) Giving fruit after expiry of time period between binding and fruition of Karma according
to the formation of specific aggregate of Karmic molecules, is called Udai. (From 1st to
14th Gunasthana).
(4) Udirna (Premature rise) - (A) To bring the substance in the state of fruition of Karma
with down-traction ,(i.e. decreasing the duration & intensity of Karmic fruition of earlier
bonded Karma) which is in existence but at present is out of time-unit of fruition, is Udirna.
(B) Rise of Karmas before expiry of time-period between binding and fruition of Karmaa,
is Udirna. Just as your file in the court was kept below many other and your number would
have come by evening. You gave Rs. 50/- ,(i.e. made effort) your file came precisely at
12.00 noon. (From 1st to 13th Gunasthana).
(5) Utkarshana (uptraction) - Increasing the duration and intensity of Karmic fruition of the
earlier bonded Karma, is called Utkarshana. When which configuration of Karma is bonded
at that very time the uptraction takes place. From 1st to 13 Gunasthana. Just as the example of Khadirsar happens to come in the commentary 17 of Charitrasar Gat
Shravakachar.
(6) Apkarshana (Down-traction) - Decreasing the duration and intensity of Karmic fruition
of earlier bonded Karmas, is called Apkarshana. It can happen at any time - Just as King
Shrenika bonded age of 33 Sagar afterwards he decreased his age so as to remain 84,000
years due to effect of right faith, i.e. he did Apkarshana of his remaining age. (From 1st to
13th Gunasthana).
(7) Samkraman (Transition) - Which configuration of Karma (Prakrati) was earlier bonded,
237
2.
3.
transforming that into other homogeneous sub-class, is Samkraman. ( From 1st to 10th
Gunasthana) but in the 11th Gunasthana the transition of wrong faith and right-cumwrong faith, takes place.
Specific mention - (i) No mutual transition takes place between basic Karmic natures like no transition of Mohniya Karma takes place into Vedniya Karma similarly also of all
other Karmic natures.
(ii) The transition of Darshan Mohniya does not take place into Charitra Mohniya.
(iii) The transition of the Age Karma does not happen at all.
(8) Upsama (Suppression) - The Karma particles which may not come in Udyavali (i.e. a
smallest time unit related to fruition of Karmas) or may not get the state of premature fruition
of Karmas, is Upsam Karan.(From 1st to 8th Gunasthan).
(9) Nidhatti - The incapacity of bringing the Karma in Udyavali (time-limit for fruition of
Karma) or incapable of making its transition into other configuration of some Karma, is
Nidhatti ,(i.e. that state of Karma is Nidhatti in which the Karma neither transforms in
sub-classes nor can have premature fruition but the duration and the intensity of Karmic
fruition could be reduced or increased. (From the 1st to 8th Gunasthana).
(10) Nikachita - To be incapable of bringing the Karma in Udyavali or of making its
transition into other configuration of the same Karma, or in doing its uptraction or downtraction, is Nikachita ,i.e. in this state of Karma neither its duration nor its intensity of
fruition could be reduced or increased, nor it can be transformed into its sub-classes. (From
1st to 8th Gunasthana).
Give example of ten Karanas (Auspicious-inauspicious Karmic results of beings) ?
1. Bandha - Getting permanent service on 17th Aug., 2005 in some factory for ten
years.
2. Sattva - The time duration w.e.f. 17th Aug., 2005 till 1st Oct., 2015.
3. Udai - Joined service on 2nd Oct., 2005.
4. Upsama - Reached factory but had to stop for some time due to missing of the key of
the lock.
5. Udirna - Reaching factory indeed on 1st Oct., 2005.
6. Apkarshana - The contract of service was for ten years but afterwards it was turned
for 9 years.
7. Utkarshana - The contract of service was for ten years but afterwards it was turned
for 11 years.
8. Samkramana - The owner of the factory deputed him to other factory.
9. Nidhatti - Joined service on 1st Oct., 2005. The owner of the factory did not depute
him to other factory. Joined service in time and remained posted at the proper place.
10. Nikachita - Neither gone to factory on 1st Oct.2005, nor the owner deputed him to
other factory, nor reduced his tenure by one year nor increased it by one year, i.e. the,
service began at proper time at proper place and continued till proper time.
Whether the fruit of the Nidhatti and Nikachita is to be endured necessarily ?
No. Just as a person who has been sentenced to death then the President can grant him
238
4.
5.
amnesty ,i.e. the death - punishment can be ruled out, similary Shri Veersen Swami writes in
Shri Dhavla Pustaka 6 ^^ft.kfcacnal.ks.k f.k/kkf.kdkfpnLl fo fePNkkfndEedykoLl [k; nal.kknksA**, i.e. the
Nidhatti and Nikachita Karma are seen to be destroyed by visiting / paying homage to
Jina and the above both the Karmas are destroyed on their own as soon as one enters the
9th Gunasthan.
Samkraman, from one point of view, has been told as Bandha, why ?
The Bandha is of two types (1) Akarma Bandha (non-functional Karma) - The intake of matter particles exist in the
aggregate of Karmic molecules in the form of non-functional Karmas, is Akarma Bandha.
(2) Karma Bandha - Transformation of Karmic matters into other form of Karmic configuration, is Karma Bandha, because of it Samkraman is also called Bandha for example , the Satavedniya (pleasure giving Karma) turns into Asata Vedniya (pain giving
Karma).
Why the uptraction and down-traction have been included in Samkraman ?
Also in Apkarshana and Utkarshana the Karma - bondage again takes place in the form
of duration and intensity without leaving their Karmic form, hence Apkarshana and
Utkarshana have been included in the Samkramana.

1. The increase in the state of Karmic duration of earlier bonded Karmas, is Apkarshana.
2. To procure bail in advance, is Udirna.
3. The Bandha Karan does not occur up to 14th Gunasthana.
4. The Bandha is to give fruit according to substance, region, time and disposition.
5. The Utkarshana takes place from 1st to 13th Gunasthana.
6. There was Apkarshana of the Age Karma of king Shrenika.
7. The Samkramana does not occur in the 11th Gunasthana.
8. The owner of the factory deputed a worker to other factory, this is the example of
Samkramana.
9. Samkramana has not been described as a type of Bandha.
10. There are two types of Bandha.
Search elsewhere 1. How many kinds the Samkraman is ?
2. Where the Stubik Samkraman ,(i.e. simultaneous fruition of non-rising Karmic nature
with another rising one) takes place ?
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239
Chapter - 49
AGE-BOND
1.
2.
3.
What is Life (Age) Karma ?

(1) Which leads the Jiva (living beings) to life in the infernal, etc. births, is 'Ayukarma'.
(2) Which leads to assume life, is 'Ayukarma'.
(3) Which blocks a living being in a particular body-form, is Ayukarma.
During how many Apkarsha Kal age-bond takes place and what is Apkarsha Kal ?
Age-bond takes place during eight Apkarsha periods. The suitable time for age bond, is
Apkarsha Kala.
When age-bond takes place in living beings and Triyanchas, i.e. animals, birds ,etc.
of Karmabhumi ?
Eight declination periods occur in remaining one third part of the age, for example - some
person's age is 729 years then there will be no age-bond up to 486 years, the age-bond will
occur between first one small time-unit of remaining 243 years and some less 48 minutes
(Antramuhurta) If no age-bond occurs during this period then further one third part of
remaining age will be calculated sequentially and so on as shown below.
243 Years - No age-bond till
From first time of remaining 81 years till
162 years of age
Antarmuhurta ,(i.e. 48 minutes)
54 years
Antarmuhurta
18 years of age
Antarmuhurta
6 years of age
Antarmuhurta
From first time of remaining One year till
2 years of age
Antarmuhurta
1 Year - No age-bond till
From first time of remaining 4 months till
8 months of age
Antarmuhurta
120 days - No age bond till
From first time of remaining 4o days till
80 days of age
Antarmuhurta
in case no age-bond occurs during these eight declination-periods then it will as a rule occur
definitely when the remaining age remains Asamkshepaddha Kala1 (numerableth part of an
Avali) i.e. minimum duration of trail (Avali is time equal to blinking of an eye). One can't
move to the next birth (life) without ticket ,(i.e. without age-bond for the next life). Just as it
is written on the ticket-window of the railway station - 'The ticket window will be closed 5
minutes before the departure of the train' ,i.e. first purchase the ticket then ride on the train,
1. Shri Dhavla book 14/165

240
4.
5.
6.
7.
similarly, bind the age first only then the train for next body-form will depart, i.e. death will
take place. The age bond can also occur from first declination period and in all the declination periods.
When age-bond takes place in celestial and infernal beings?
Age-bond in celestial and infernal beings takes place during eight declination periods of
remaining six months of their present age.
When age-bond in human beings and Tiryamcha (animals and birds etc.) of Bhogbhumi
occurs ?
The age-bond of these beings also occurs during eight declination periods of remaining six
months of their present age. It takes place in eight Apkarsha Kala during last nine months of
their age according to other opinion.
What is untimely death ?
Death before completing the present age is untimely death.
What are the causes of untimely death ?
Acharya Kund Kund Swami has enumerated following causes of untimely death in Bhava
Pahud. precept no. 25.
folos;.k jkD[k; Hk; lRFkXxg.k lafdyslk.ka A

vkgk#Llklk.ka f.kjksg.kk f[kTt, vkm AAHkko ikgqM+ 25AA
8.
9.
Meanings - That is, the age is decayed due to painful suffering from poisoning, anaemia, fear,
weapon's hurt, suffering (affliction) and preventing (stopping) of food and breathing. It is
called untimely death or 'Kadlighata-maran', i.e. accidental death caused due to any of the
above main reasons.
Whether untimely death occurs in all the four body-form?
No. Celestial beings, infernal beings and human beings and 'Tiryamcha' (animal and birds)
of Bhogbhumi do not die of untimely death. Only human beings and 'Tiryamchas' of
Karambhumi (Land of action) die of untimely death.
Whether all human beings and 'Tiryamcha' die of untimely death ?
No. Jiva who has bonded the age for the next birth does not die of untimely death and also
beings of 'Charmottam Deha' do not die of untimely death ,(i.e. beings of ultimate and
excellent body who will get salvation in the same birth). But untimely death may occur of
possessors of 'Charam Deha', (i.e. ultimate body-through which one attains salvation in the
same birth) like-Pandavas, etc. Bseings of 'Uttam' body ,i.e. super body-form may also die
of untimely death, like Subhom Chakravarti, Krishna, Brhamdutta Chakravarti ,etc. Who
are both of 'Uttam' (super) and 'Charam body', such Teerthankaras of 'Charmottam
Deha' are exceptions of untimely death, untimely death of all others is possible. (Tatvarthvratti,
2/53/110). But Acharya Aklankdeva in the treatise Rajvartika (2/53/6-9), has taken the
word Charam as the adjective of Uttams, hence beings of Charam body do not die of
untimely death.
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10. Give the example of untimely death ?

One earthen pot is filled with water with a hole in it. One by one drop of water is dropping
from it. Suppose this pot is emptied in 24 hours. Some one hits it with a stone due to which
whole water came out of it once for all. Same is the position of 'Nisheka' of the 'Ayu
Karma' (Specific aggregate of karmic molecules, i.e. percolating cells) which are shedding
at every moment. Likewise, some one caused destruction of the body and all the 'Nishekas'
got sheded all together. This very is the state of untimely death.
11. What is' Bhujyaman 'Ayu', whether we can decrease - increase the 'Bhujyaman
Ayu,' i.e. present age ?
The age which one is presently enjoying, is 'Bhujyamana Ayu'. 'Bhujyamana' (Present
age) can not be increased but it can be decreased.
12. Whether bonded age can be decreased or increased ?
The age that has been bonded for the next birth is also increased and decreased. Increase
takes place only in declination period but decrease can happen at any time, for instance, one
truck full of sand is going, a little bit of sand is continuously falling from it by degrees, i.e.
declination is happening, but it is to be increased ,i.e. some more sand is to be dropped in it
then the truck has to be stopped then only sand can be filled in it. That is to say that increase
happens only in Apkarsha period and decrease can happen at any time.
13. What is the equation of age-bond during eight declination periods ?
(Suppose) One bonded the age-bond of 100 years during first declination period, and of
120 years during second declination period then age of 120 years will be pre-eminent. In the
same way one bonded the age of 100 years in the first declination period and of 80 years in
the second declination period then 100 years will remain pre-eminent. (commentary on
Karam-Kand, Gatha 643)
14. How much ' Aabadha 'is there of the 'Ayu Karma' ? (A time period between binding
and fruition of Karmas) ?
The highest time period between binding and fruition of 'Ayu Karma' is one third of one
'Purva Koti' and the lowest period is minimal duration of trail (Asamkshepaddha, i.e.
neumerablth part of an 'Avali'). (Karam Kand, Gatha 917)
15. What is' Aabadha?
Abadha is a time-period between binding and fruition of Karma for instances 'Khir' (rice
boiled in milk with sugar) is ready being cooked but it can't be eaten immediately after it is
cooked, it is eaten when it becomes some cold. The time consumed in its cooling is Abadha
period.
16. Whether untimely death happens due to thought activities of agony/mental pain ?
Yes! mental agony increasing due to more tension, excessive labour and family-feud also
becomes cause of untimely death.
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17. What is called 'Baddhayushka' and whether 'Baddhayushka' can obtain right faith?
18.
19.
20.
21.
22.
One who has bonded the age for the next birth, is called 'Baddhayushka'. A 'Jiva' can
obtain right faith even after binding any of the four ages. (Karam Kand, 334)
Whether a 'Baddhayushka' can assume restraint ?
One who has not bonded any of the age, can assume both the partial restraint and complete
restraint (Mahavrata). He can assume partial and complete restraint even after binding the
age of celestial being but if he has bonded the infernal-age, 'Tiryamcha'-age or the age of
human beings, can not assume partial or complete restraint. (Karam Kand, Gatha 334)
How much time a Jiva takes in attaining the new body after death ?
At the most three 'Samaya'. After it he necessarily starts forming the next body in the fourth
'Samaya'. After death the 'Jiva' goes according to his class ('Shreni').
'Shreni' is the row of space-points situated in the universe starting from the middle of the
universe and goes to upper, lower and slanting like graph paper or warf and woof of the
cloth.
Whether the 'Jiva' goes straight after death or also takes turn?
In both ways. In which the 'Jiva' has to take turn, is 'Vigrahagati', i.e. transit from one
body to another or 'Vigraha' that is movement towards getting the next body, is
'Vigrahagati'. In which no turn is needed, is 'Riju-gati', i.e. straight motion. (Sarvartha
Siddhi, 2/25/310)
How many kinds are there of Vigraha motions ?
These are of four kinds - 'Ishugati', 'Panimukta gati', 'Langalika gati' and 'Gomutrika
gati'.
1. 'Ishugati' (straight or bow-like motion) - Turnless motion like an arrow released from
the bow, is 'Ishugati'. It takes only one time-unit.
2. 'Panimukta gati' (curved motion or transmigatory motion of soul) - Like substance
thrown slanting (oblique) by the hand which takes only one turn, is Panimukta gati. It
takes two time-periods.
3. 'Langulika gati' - Like plough which is of two turns. In the same way the motion which
takes two turns, is 'Langulika gati'. It takes three time-periods.
4. 'Gomutrika gati' (curved motion in the style of urination of cow) - Just as when the
cow urinates while walking then it takes many turns ,i.e. three turns, similarly, the motion
of three turns, is calld 'Gomutrika gati'. It takes four time-periods.
Who owns 'Vigraha' and 'Avigraha' gati ?
The motion of Liberated soul is, precisely, (only) turnless , i.e. it takes no turn at all and that
of worldly beings it can either be with 'Vigraha' or without 'Vigraha', i.e. of both the types.
243

1. The soul of that person goes astray who died of untimely death.
2. The death can occur without binding the age of next life-course.
3. The age-bond of celestial beings can occur in the remaining 6 months of their present age.
4. The deterioration (Apkarshan) can happen of the present age.
5. The deterioration can not take place of the age that has been bonded for the next birth.
6. It takes four time-periods in Gomutrika Gati.
7. It does not take one time period in Ishugati.
8. Kadlighat maran i.e. untimely death is possible in human beings.
9. The present age is called Badhyaman Ayu.
10. The motion of worldly being also occurs turnless.
Search elsewhere 1. When eight Apkarsha happen in celestial beings ?
2. How much Abadha is there in celestial beings and Infernal beings (a time period between binding & fruition of Karma) ?
3. What is maximum Abadha of the Age Karma in human beings of Bhogbhumi, according to both opinion ?
4. In which Gunasthan the age-bond takes place in the seventh earth ?
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Chapter - 50
GATI-AGATI (Taking birth and hailing from)
1.
2.
3.
What is Gati-Agati ?
Gati means to go ,i.e. after death in which body-form (Gati) the Jeevas take birth. Agati
means to come ,i.e. from which body-form the Jeeva hails in this body-form after death.
In how many body-form Jeevas take birth after death from the hell and from how
many body-forms the Jeeva hail from in the hell after death ?
The Jeevas take birth in human & Tiryancha body-form after death from hellish-body form, such Tiryanchas take birth only as uterine-born five-sensed animals and complete all
the Paryapties.
Specific mention - The Jeevas coming from the seventh earth become only Tiryanchas
but they can not attain right belief in their life. However, the Jeevas coming from sixth earth
become human beings or Tiryanchas and they can attain right belief as well as assume
partial vows but the human beings can not assume great vows . Jeevas coming from the fifth
earth become human beings or Tiryancha. The Tiryancha can also assume partial vow
and the human beings can assume partial and great vow but they can not attain salvation.
Jeevas coming from the fourth earth become human beings or Tiryanchas. The Tiryancha
can also assume partial vow and human beings assuming great vow can also attain salvation
but can not become Teerthankara. Jeevas coming from 2nd, 3rd and 1st earth become
human-beings and Tiryanchas. The Tiryanchas can also assume partial vow and human
beings can also become Teerthankara. (Rajvartika, 3/6/7)
Only the human beings and animals can take birth as hellish being but out of them the nonrational beings (Asamjni) five-sensed beings without mind can not go beyond the first earth,
Sarisarpa (reptiles), iguana beyond the third earth, the snake serpent beyond the fourth
earth and the lion beyond the fifth earth. Women can not go beyond the sixth earth and the
men and Tandul Matsya can go up to seventh earth. (Triloksar, 205)
In how many body-forms, the Jeevas take birth after death from the Tiryanchabody-form and from how many body-forms the Jeevas come in after death in
Tiryancha-body-form after death ?
The Jeevas go in all the body-forms after death from Tiryancha Gati but can not go
beyond sixteenth heaven in the celestial body-form (Karam Kand, 541).
Irrational beings (Asamjni) five-sensed, after death also take birth in all the four body-forms
but can not go beyond the first earth and among the celestial body-form,take birth in
Bhavanvasi & Vyantara and according to Tiloyapannatti, Triloksar go in Bhavantrika,
not in Kalpavasi. One sensed and deficient-sensed (of two to four sensed) take birth in
human or Tiryancha body-form but the fire-bodied and air-bodied become only Tiryancha.
The beings who take birth in Tiryancha Gati, come from all the four body-forms but the
celestial beings up to twelfth heaven take birth in Tiryancha, not beyond that. Only human
and Tiryancha take birth as irrational-being and in deficient-sensed. In one sensed, Jeevas
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4.
5.
6.
7.
come from human, Tiryancha and celestial body form but come only celestial beings up to
second heaven, not beyond that and fire-bodied and air-bodied of one-sensed come from
Tiryancha & human body-form.
In how many body-forms the Jeevas take birth after death from human-body-form
and from how many body-forms they come in human body-form ?
The human beings take birth in all the four body-forms after death and also in the fifth bodyform i.e. also in the Siddha Gati (salvation). Shravakas can not go beyond sixteenth heaven.
Dravyalingi Muni, (i.e. having only physical sign of the saint) can go up to Navgraiveyika
and the Bhavling Muni (An absolute saint with perfect conduct) can go from 1st heaven up
to Sarvartha siddhi Viman (one of the five Anuttar space-craft). Gunasthans of
Dravyalingi Muni are from 1st to 5th and that of Bhavlingi from 6th to 12th but the death
does not take place in the 12th Gunasthan.
In human-body-form the Jeevas come from all the four body-forms but the Jeevas coming
from the seventh earth do not become human-beings and the fire-bodied and air-bodied also
do not become human beings after death.
In how many body-forms the Jeevas take birth after death from celestial body-form
and from how many body-forms they come in celestial body-form ?
Jeevas take birth in human & Tiryanchas body-form after death from celestial body-form.
The celestial beings up to second heaven also become one-sensed but only earth-bodied,
water-bodied and vegetable-bodied not fire-bodied, air-bodied. The celestial beings up to
12th heaven also become Tiryancha but beyond that they take birth only in human-bodyform. The celestial being up to Navgraiveyika also become woman and neuter beyond that
they become only of male gender. (Karam Kand, 542-543)
Note - The celestial beings do not become Vikal Chatushka ,i.e. deficient beings)
Jeevas take birth in celestial body-form from human & Tiryancha body-form. Tiryancha
come up to 16th heaven. but Asmjni five-sensed take birth up to Bhavantrika not beyond
that. Human beings take birth up to Sarvartha Siddhi.
In how many body-forms the human beings and Tiryanchas of Bhogbhumi (pleasure
land) take birth after death and from which of the body-forms the human beings and
Tiryanchas take birth after death in Bhogbhumi ?
The human beings and Tiryanchas of Bhogbhumi take birth only in celestial body-form
after death but false-believers and Sasadan right believers (falling from right faith towards
wrong belief ,i.e. mid-way) go / take birth only in Bhavantrika and Avirat right believers
(vowless right believers) take birth in first and second heaven.
Only human beings and Tiryanchas of Karamabhumi (Action-land) take birth in
Bhogbhumi as human beings and Tiryanchas.
Which Tiryanchas of the Karambhumi take birth in Bhogbhumi as human beings &
Tiryanchas ?
Only the Samjni Tiryanchas, i.e. rational five-sensed beings with mind take birth in
Bhogbhumi as human beings and Tiryanchas.
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8.
In how many body-forms the great personage take birth after death and Jeevas of
how many body-forms take birth as great personage ?
Great Personage
Gati (body-form)
Agati (Hail from)
Teerthankara
Life-course of salvation
Hellish and celestial body-form
Chakravarti
Hellish, celestial and
Celestial body-form
salvation body-forms
Balbhadra
Celestial & salvation body-form Celestial body-form
Narayan (Vasudeva)
Hellish body-form
Celestial body-form
Prati Narayan
Hellish body-form
Celestial body-form
(Prati Vasudeva)
Kulkara
Celestial body-form
Hunam body-form
Narad
Hellish body-form
Rudra
Hellish body-form
Kamdeva (cupid)
Salvation body-form
Mother of Teerthankara Celestial body-form
Father of Teerthankara Celestial & Salvation body-form
9. Up to which heaven the non-Jain saints take birth ?
Charak
Up to Bramhottar heaven
(Triloksar, 547)
Parivrajaka
Up to Brahmha heaven
Ajeevaka
Up to Sahasrar heaven
-"Taapas
Up to Bhavantrika
-"Charak - Whose characteristic is nakedness, are called Charak.
Parivrajaka - Eka Dandi (a group of ascetics which are called Hansha), Tri Dandi
(ascetics carrying three staves and having control of thought, speech and action), are called
Parivrajaka. Who wear clothes of ruddlish colour.
Ajeevaka - Who take food of Kanji. Kanji means rice-water made sour and remain naked. (Triloksar, special meaning of 547)
Taapas - Austere who perform Panchagni tapa ,(i.e. observer of austerity sitting near fire
kunds (fire-pot) and fire all around him), are called Taapas.
1. The celestial beings coming from the sixteenth heaven can become Tiryancha.
2. The ant can go up to second heaven after death.
3. Human beings of Bhogbhumi go up to second heaven after death.
4. The infernal beings of the first earth can take birth as Asamjni five-sensed after death.
5. Human being can take birth as fire-bodied Jeevas after death.
Search elsewhere 1. In the opinion of which Acharya the infernal being coming from the sixth earth can accept
partial vow ?
2. In which treatises it is written that the Ajeevaka can take birth up to 16th heaven ?
3. In which treatise it is written that the infernal being coming from the seventh earth can attain
right belief ?
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Chapter - 51
BIRTH
1.
2.
3.
4.
5.
6.
7.
What is birth ?
The birth is called assuming the new body abandoning the previous one.
What are the kinds of birth ?
Birth is of three kinds (1) Sammaarmurchhan janam ,-i,e, Spontaneous birth - Spontaneous birth is formation
of limbs of the body by accepting matters adequate to the respective body from the surrounding atmosphere, for example, just as the magnet draws / accepts its suitable particles
of iron.
(2)Garabh janam -, i.e.,Uterine Birth - The union of semen and menstrual discharge-an
ovum in the mother's womb, is foetus or conceiving by mother after sex-act, is pregnancy or
foetus and taking birth from this method, is called birth from uterus or uterine birth.
(3) Uppad janam , -i.e.,Instantaneous birth ,i.e. birth in the special bed - Upapad is the
particular name of the seat of birth of celestial and infernal beings and taking birth by them in
this sea,t is called 'Upapada birth' ,i.e. Birth in the special bed or instantaneous birth.
How many kinds is the birth from uterus ?
There are three kinds of birth from the uterus (1) Jarayaja (Placenta) - The membrance enveloping a foetus, which is composed of flesh
and blood at the time of birth, is called 'Jarayu' and who take birth from 'Jarayu', are called
'Jarayuja', for example - cow, buffalo, human beings, she-goat ,etc..
(2) Andaja (from an egg) - The covering, which is composed of white shell and blood,
which is hard like the skin of nail and which is globular or oval in shape, is called egg and who
take birth from eggs, are called 'Andaja', for example pigeon, birds, lizard and snake ,etc..
(3) Pota (A type of foetus birth) - The beings who begin to move about from the moment of
their birth and there is no covering on them, are called 'Pota', for example deer, lion ,etc..
Note - In 'Jarayuja' the birth takes place in a cover (membrane) of flesh, in incubatory
(Andaja) the birth takes place in the egg and then comes out but in un-umbilical (Pota) there
is no membrane or cover, that is why it is not called 'Potaja', it is called only 'Pota'.
Describe kinds of beings along with their kinds of birth?
(1) Celestial beings & infernal beings - 'Upapada' birth (birth in special bed)
(2) Human being & animals - Birth from uterus and spontaneous birth.
(3) 1,2,3, and 4 sensed beings - Spontaneous birth.
(4) Absolute non-developable human beings and Tiryanchas (animal) - Spontaneous birth
What is the 'Yoni' ?
Where Jeeva goes and take birth, is 'Yoni', i.e. female genital organ.
What is the difference between 'Yoni' (birth-place) and birth ?
'Yoni' (Nucleus birth-place) .is base (Adhar) while the birth is Aadheya ,i.e. who takes the
support of 'base' (Aadhar)., i.e. the Yoni is container & the birth contained.
What are the principal kinds of Yoni (nucleus) ?
Fundamentally the Yoni is of two types - Guna Yoni (basic place of birth-reg. body-form)
248
8.
9.
and Aakar Yoni (three types of shape of female Yoni (nucleus, i.e. female genetic organs).
The fundamental kinds of Guna Yoni are 9 and secondary kinds are 84 lakh.
The nine kinds of Guna Yoni are as follows 1. Sachitta Yoni
- The Yoni which is associated with consciousness.
2. Achitta Yoni
- The Yoni which is not associated with the living matter.
3. SachittachittaYoni
- The Yoni which is partly associated with living matter and
partly with non-living matter.
4. Sheet Yoni
- The Yoni touch of which is cold.
5. Ushna Yoni
- The Yoni the touch of which is hot.
6. Sheetoshna Yoni
- The Yoni which is partly cold and partly hot.
7. Samvrata Yoni
- The Yoni which is covered.
8. Vivrata Yoni
- The Yoni which is exposed.
9. Samvratavivrata Yoni - The Yoni which is partly covered and partly exposed.
How many kinds are there of Akar Yoni ?
There are 3 kinds of Akar Yoni ?
1. Shankavrata - The foetus does not retain in this.
2. Koormonnat - The Teerthankara, Chakravarti, Ardha Chakravarti, Baldeva as
well as common men take birth in it.
3. Vansha patra - All the remaining Jeeva related with uterine birth, take birth in it.
Which Yoni is of which Jeeva ?
The Yoni of celestial and infernal beings is Achitta Yoni ,i.e. consists of non-living matter
because the mass of matter substances of the regional place of their birth, is lifeless. The
Yoni of uterine-born is Mishra Yoni (mixed Yoni) because the semen and blood in the
mothers womb are lifeless which are combined with the soul of the living mother, hence, it is
called a mixed birth-place, the Yoni of spontaneously generated are of three kinds. Some
take birth from Sacitta Yoni, some from Achitta Yoni while others from Mishra Yoni.
Those who have common body generate from living Yoni because they inhabit the common
body resiprocally. The rest of the spontantaneous Jeevas are of both the life-less and mixed
Yoni. The celestial and infernal beings take rise from both, i.e. hot & cold Yoni because
some of their places of instantaneous rise are cold and some hot. The Yoni of fire-bodied is
hot. Apart from these the rest have all the three kinds of birth places. The Yoni of celestial,
infernal beings and of one-sensed beings are covered, those who have maimed senses (deficient-sensed - two to four sensed) have exposed-Yoni and that the uterine born have
Mishra Yoni (mixed womb). (Sarvartha Siddhi, 2/32/324)
See table for convenience / easy approach Yoni with consciousness, i.e. Sachitta Yoni - Common body
Life-less Yoni Achitta Yoni
- Celestial & Infernal beings
Combined Yoni Mishra Yoni
- Uterine born
Lifeless and combined Yoni Achitta &
- The rest of spontaneous Jeeva
Mishra Yoni
Cold & Hot Yoni
- Celestial and Infernal beings
Hot Yoni
- Fire-bodied beings
Cold, Hot & Combined Yoni
- Rest of these
249
Samvrata Yoni (covered nucleus)

Vivrata Yoni (exposed nucleus)
- Celestial, Infernal and one-sensed beings

- Of maimed-sensed and of rest of the
spontaneous beings
- Of uterine born
Mishra Yoni
10. Which are 84 lakhs 'Yoni' ?
(1) Nitya nigoda (Permanent lowest Yoni), i.e. eternal lowest life (2) Itar nigoda ,(i.e. who after coming out of the Nigoda take
birth in some other body-form and then again take birth in
Nigoda are called Itar Nigoda )
(3) Earth-bodied
(4) Water-bodied
(5) Fire-bodied
(6) Air-bodied
(7) Plants-bodied
(8) Two-sensed beings
(9) Three-sensed beings
(10) Four-sensed beings
(11) Infernal-beings
(12) Triyancha (Animals)
(13) Celestial-beings
(14) Human-beings
Total
-
7 lakhs
7 lakhs
7 lakhs
7 lakhs
7 lakhs
7 lakhs
10 lakhs
2 lakhs
2 lakhs
2 lakhs
4 lakhs
4 lakhs
4 lakhs
14 lakhs
84 lakhs
11. What is Kula (lineage) and how many kinds it is ?

The Yoni is also called Jati (class or species) and the kinds of Jati is lineage/family (Kula).
The total of lineages is 199.5 lakh crores.
Earth-bodied
22 lakh crore
Water-bodied
7 lakh crore
Fire-bodied
3 lakh crore
Air-bodied
7 lakh crore
Vegetables-bodied
28 lakh crore
Two-sensed beings
7 lakh crore
Three-sensed beings
8 lakh crore
Four-sensed beings
9 lakh crore
Among five-sensed Triyanchas-Aquatics (Moving on water) 12.5 lakh crore
Terrestrials (Moving on land)
19 lakh crore
Aerials (sky going)
12 lakh crore
Infernal beings
25 lakh crore
Celestial-beings
26 lakh crore
Human-beings
14 lakh crore
Total 199.5 lakh crore
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1. All the three kinds of birth is there in five-sensed beings.
2. There is not one kind of birth in four-sensed beings.
3. There is a difference of container & contained (Adhar & Adhaya) between birth & womb
(Yoni).
4. There are 26 lakh Yoni of five-sensed beings.
5. The birth of Bahubali Kamdeva took place in Koormonnat Yoni.
6. Ravan was born in Shankhavarta Yoni.
7. The ant was born in Vansha Patra Yoni.
8. The Yoni of the earth-bodied, is Samvrata (covered).
9. The birth of the common-house lizard, is not Andaja (incubatory).
10. The cat was born in Sachittachitta Yoni (partly with consciousness and partly lifeless).
11. Brahmi was born in Koormonnata Yoni.
12. The celestial being does not possess Achitta, Sheet, Ushna and Samvrata Yoni.
Search elsewhere 1. Whether the birth of the Jeeva begins in Vigrahgati (transmigratory motion of soul) or in
the Mishra - state ?
2. In how many lakhs of Yoni the Jeevas which are also mark of Teerthankara, can be
conceived / included?
3. How the she-peacock conceives ?
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Chapter - 52
BODY
1.
2.
3.
What is body ?
Those which melt/decay due to rise of specific physique making Karma (Nama Karma),
are bodies or the concourse of infinite times infinite matter-substances, is body.
How many bodies are there ?
Bodies are of five types (1) Audarik Sharir (The gross body) - The body of human-being & Tiryancha which is
decayed and melted, is Audarik body. This body remains Ural i.e. gross. The Hindi word
Ural and Sthool, are synonym.
(2) Vaikriyak Sharir (Transformable body) - To make the body infinitesimal (small) - huge,
light-heavy, etc. of many different kinds, is Vikriya, and the purpose of which body, is
precisely Vikriya, is Vaikriyaka body.
(3) Aharak Sharir (Projectable / translocational body) - One effigy of one hand height
originates from the top of the head of a saint of the sixth stage of spiritual development (of
sixth Gunasthan) who is inquisitive for ascertaining the nature of a minute element (reality)
or to resolve a doubt that effigy goes to the place where some omniscient or great ascetic
well-versed in scriptural knowledge is seated and returns back after getting solution, is called
Aharak body. The Aharak body is possessed by the Muni of the sixth stage of spiritual
development (Pramattvirat Gunasthan) who is of male-psychic libido(Purush Bhava
vedi). The Upsam Samyagdarshan, Knowledge of others thought-form (i.e.
Manahparyaya Jna) and Parihar Vishuddhi Samyama are prohibited with it.
(4) Taijas Sharir (luminous body) - That body which grants brilliance / lusture to Audarika,
Vaikriyaka and Aharak bodies, is called Taijas body. It is of two types (i) Anissarnatmak Taijas - That which always remains with worldly beings.
(ii) Nissarnatmak Taijas - That which remain with the saints alone ,endowed with supernatural powers. It is two types (a) Auspicious Taijas - The Mahamuni (great saints) having moved with compassion / pity
being pained seeing the diseases, famine ,etc. suffering of the world, one white coloured
effigy of placid-shape emerges from his right shoulder and comes back after removing the
famine, diseases, etc. sufferings spreaded in 12 Yojan around, is auspicious luminous body.
(b) Inauspicious Taijas - When some Muni is filled with intense anger then one inauspicious effigy
of vermilion like red colour and tom-cat like shape emerges from his left shoulder and burning the
pre-thought hostile object up to 12 Yojan, burns that restraintful Muni as well. Its height remains
12 Yojan, breath 9 Yojan and extends measuring numerablth part of a Suchyangula (i.e. a large
quantity as a unit of area measurement). Or remains of loud-speaker shape.
(5) Karman Sharir (Karmic body) - The group of knowledge-obscuring, etc. eight Karmas,
is called Karman body.
Well, the Audarika body remains gross then what type of other bodies remain ?
The bodies ahead of Audarika body are gradually subtle in succession. The Vaikriyaka
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4.
5.
6.
7.
8.
body remains relatively subtle of the Audarika body, the Aharak body is finer than its
predecessor, the Vaikriyaka. The luminous body is still finer than the Aharak one (projectable
or translocational body) and the Karmic body is still finer than the luminous body.
The bodies ahead are more and more subtle successively then whether their spacepoints are also less and less in succession ?
No. The transformable body has innumerable times space-points-particles of the gross one.
The translocational body has innumerable times space-particles of the transformable body.
The luminous body has infinite-fold space-particles of the translocational body and Karman
body possesses infinite-fold space-particles of the luminous body (Tattvarth Sutra, 2/3839). For example there are Indian round-sweet-balls of roasted maze grains, of great millet
parched grains, of sweet-droplets (Boondi), of roasted Rajgir and of gram-flour. The sweetballs of maze-grains onward are fine/subtle in sequence but the number of space-points
(grains) are more in number successively, similarly the space-points are more but the bodies
are subtle.
How many maximum number of bodies one Jeeva can have ?
A Jeeva can have two to four types of body. Who possesses two body, he has luminous and
Karmic body. In case he possesses three, then he has luminous, Karmic and Audarika
body or luminous, Karmic & transformable body and if of four body, then he possesses
luminous, Karman, gross and transformable body. (Shri Dhavla, book 14/131/237-238) or
luminous, Karman, gross and translocational bodies. One can not possess all the five bodies
simultaneously because the supernatural power of transformation and of translocation do not
co-exist.
The master of which body are the Jeeva of which life-course ?
Luminous & Karmic
- All worldly beings
Gross
- Human beings & Triyanchas
Transformable
- Infernal & celestial beings
Transformable
- The human being who is possessor of attainment
(Labdhi)1 & Triyanchas (R.V., 2/47/4)
Translocational
- Human beings (of Pramatta Gunasthan Muni)
Taijas (possessor of Labdhi) - Human beings (of Pramatta Gunasthan Muni)
Which of the bodies are attached to the Jeeva from beginningless time ?
Just as the Rahu and Ketu (Mythical monsters who swallow up the Sun & Moon) remain
attached beneath the Sun & Moon, similarly luminous & Karman bodies are attached to
each and every Jeeva ab-aeterno.
Which of the bodies we can see with sense organ of vision ?
We can see only gross body with the sense organ of vision, we can not see transformable
body but the celestial beings, if they wish so, can cause us to see the transformable body. We
can also not see the translocational body and the luminous and Karman body are still very
fine.
1. Attainment of supernatural power by some special austerity.

253
9.
Which of the bodies are not obstructed (Pratighat) by any one ?

The luminous and Karman body are not obstructed by any one. The word Pratighat
denotes the obstruction caused by tangible matter to other tangible matters.
10. Which of the bodies are enjoyable ?
Those which are with senses. Through which the Jeeva enjoys sensual pleasures (or endure
pains), such three bodies are enjoyable-gross, transformable and translocational, the rest
two bodies (luminous & Karman) are not enjoyable.
11. Whether the body is the cause of sufferings ?
Yes. oh soul, the sufferings which the Jeeva have to endure they all are due to assuming the
body. There is no suffering at all after release from the body.
12. For whom the body is beneficial ?
Who has engaged this body in observing religion being detached from worldly attains, for
him this human body is beneficial.

1. Bodies are of five kinds.
2. You have only one body.
3. The Muni takes food, with translocational body.
4. Your body has lusture-producing luminous body.
5. The auspicious luminous body (Shubh Taijas) removes famine, epidemic, etc.
Search elsewhere 1. Why the transformable and translocational bodies have not been described as devoid of
Pratighat ?
2. How long the Aharaka body can go ?
3. Give the name of that Acharya who has described two kinds of gross body : transformable
and non-transformable ?
4. The Jeevas of which stage of spiritual development have less then eight Karmas in their
Karmic-body ?
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Chapter - 53
BODY-STRUCTURE (SAMHANANA)
1.
2.
3.
4.
5.
6.
7.
What is Samhanan Nam Karma ?

Due to rise of which speciality comes in the bones-binding, is called Samhanana Nam Karma.
How many kinds are there of Samhanana ?
Samhanana is of six kinds (1) Vajrarishabhnarach Samhanana (Adamantine osseous structure/constitution), (2)
Vajranarach Samhanana (Less perfect adamantive osseous structure), (3) Narach
Samhanana (Skelton like iron arrow - structure), (4) Ardhanarach Samhanana (An
osseous structure - half inter-locking & binding joints or semi-joints and bones), (5) Keelak
Samhanana (Nailed body joints /Articutation constitution), (6) Asampraptasrpatika
Samhanana (Ligatured osseous structure).
What are the meaning of Vajra, Rishabha, Narach and Samhanana ?
Vajra - Which is like impregnable thunderbolt / adamantine ,i.e. which can not be broken, is
called Vajra.
Rishabha - Which is used in binding, is Rishabha (joint).
Narach-The word Narach means nail just as there is iron nail in the middle of hinges of the door.
Samhanana - Aggregate of bones.
Give the definition of Samhananas ?
(1) Vajrarishabhnarach Samhanana - That body in which the bones, Rishabha &
Narach, all these are of thunderbolt, is called Vajrarishabhnarach Samhanana.
(2) Vajranarach Samhanana - In which the joints are not of Vajra but are bound with
ordinary joints but the nail and bones are of Vajra, is called Vajranarach Samhanana. For
example to bind the iron-articles with the jute-string.
(3) Narach Samhanana - In which there are nailed body joints by ordinary nails without
specific Vajra, is called Narach Samhanana.
(4) Ardhanarach Samhanana - In which the body joints, are half fastened with nails, is
called Ardhanarach Samhanana.
(5) Keelak Samhanana - The non-nailed structure in which the bones are mutually packed/
ensnared through point and pit i.e. there is no seprate nail, is called Keelak Samhanana.
(6) Asampraptasrpatika Samhanana - The osseous-structure in which bones are fastened separately with nerves and not mutually nailed, is called Asampraptasrpatika
Samhanana. (J.S.K., 4/155)
Which of the Samhananas remain in the hellish and celestial body-form and in onesensed beings ?
There remains none of the Samhananas in hellish and celestial body-forms and in onesensed beings.
How many Samhananas remain in Tiryancha body-form ?
All the six Samhananas remain in the Tiryancha body-forms.
Which Samhanana remains in the two-sensed to irrational five-sensed Jeevas ?
The Asampraptasrpatika Samhanana remains in the Jeeva of two-sensed to irrational
255
8.
9.
10.
11.
12.
13.
14.
(Asamjni) five-sensed beings.

Which Samhanana remains in the human beings and Tiryanchas of Bhogbhumi ?
The Vajrarishabhanarach Samhanana alone remains in the human beings and Tiryanchas
of Bhogbhumi.
How many Samhananas remain in the human body-form ?
All the six Samhananas remain in the human body-forms.
How many Samhananas remain in the women of Karam bhumi ?
Last three Samhananas remain in the women of Karam bhumi.
Which Samhanana remains up to which Gunasthan (spiritual stage of development)?
Vajrarishabhnarach Samhanana
From 1st to 13th Gunasthan
Vajranarach & Narach Samhanana From 1st to 11th Gunasthan
Ardhanarach, Keelak Samhanana & From 1st to 7th Gunasthan
Asampraptasrpatika Samhanana
Of which Samhanana goes up to which heaven after death ?
Asampraptasrpatika Samhanana. - Up to eighth heaven
Keelak Samhanana
- Up to 12th heaven
Ardhanarach Samhanana
- Up to 16th heaven
Narach Samhanana
- Up to Navgraiveyaka
Vajranarach Samhanana
- Up to Nav Annudisha
Vajrarishabhnarach Samhanana - Up to Sarvarthsiddhi and also up to Salvation
(Karamkand, Gatha 30)
Of which Samhanana goes up to which earth (hell) ?
Of Vajrarishabhnarach Samhanana
Up to 7th earth
Of from Vajranarach to Ardha Narach Samhanana Up to 6th earth
Of Keelak Samhanana
Up to 5th earth
Of Asampraptasrpatika Samhanana
Up to 3rd earth
(Karamkand, Gatha 31)
How many Samhananas remain in the human beings and Tiryanchas of the fifth
time-period ?
Last three Samhananas remain in the human beings and Tiryanchas of the fifth timeperiod. (Pancham Kala)

1. With which the bones are fastened, is called Rishabha.
2. The Asampraptasrpatika Samhanana remains in the one-sensed beings.
3. The first three Samhananas remain in the women of Karambhumi.
Search elsewhere 1. Which of the Samhananas is bonded up to which Gunasthan ?
2. How many Samhananas remain in the women of Adhaidvipa (two & half continents),
give their names ?
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Chapter - 54
SANSTHAN (Body figure)

1.
2.
3.
4.
5.
6.
7.
What is Sansthan Nam Karma ?

Due to rise of which Karma the the shape of gross body, etc. is made, is called Sansthan
Nam Karma.
How many kinds the Sansthans are ? describe with definition ?
Sansthans are of six kinds (1) Samchaturasra Sansthan (Symmetrical form of the body) - Due to rise of which Nam
Karma the shape of the body is well formed, perfectly symetrical, all right and the upper ,the
lower and the middle part may be handsome, is called Samchaturasra Sansthan.
(2) Nyagrodha Parimandal Sansthan (Upper part alone symmetrical) - The word
Nyagrodha denotes banyan tree. Due to rise of which Karma the lower part of the body
below the navel may be lean & thin and the upper part fatty, is called Nyagrodha Parimandal
Sansthan.
(3) Swati Sansthan (Lower part alone symmetrical body) - The Swati denotes Valmeeka
(snake-bill) or shalmali tree. Due to rise of which Karma the lower part of the body below
the navel may be fatty and upper part lean & thin (slim), is called Swati Sansthan.
(4) Kubjaka Sansthan (Hunchbacked body) - Due to rise of which Karma the body of the
Jeeva may be hunch - backed, is called Kubjaka Sansthan or due to rise of which Karma
the branches (limbs of the body) may be bulky and the middle part short, is called Kubjaka
Sansthan. (Shri Dhavla, book-6/34/71)
(5) Vaman Sansthan (Dwarf body) - Which is the cause of making all limbs and sub-lims
of the body short, is called Vaman Sansthan or due to rise of which Karma the branches
(limbs) of the body may be short and the body bulky, is called Vaman Sansthan.
(Shri Dhavla, book-6/34/72)
(6) Hundaka Sansthan (Asymmetrical body) - due to rise of which the shape of the body
may be disproportionate / asymmetrical, is called Hundaka Sansthan. (R.V., 8/11/8)
Which Sansthan remains in hellish body-form ?
The Hundaka Sansthan remains in the hellish body-form.
How many Sansthanas remain in the Tiryancha body-form ?
All the six Sansthan remain in the Tiryanchas body-form.
Which of the Sansthanas remain in the Jeeva from one-sensed to Asamjni (irrational) five-sensed beings ?
The Hundaka Sansthan remains in the Jeevas from one-sensed to Asmjni five-sensed
beings.
How many Sansthans remain in the human body-form ?
All the six Sansthans remain in the human body-form.
Which Sansthan remains in the celestial body-form ?
The Samchaturasra Sansthan remains in the celestial body-form.
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8.
Which Sansthan the Teerthankaras have ?

The Teerthankaras have Samchaturasra Sansthan.
9. Which Sansthan remains in the Bhogbhumi ?
The Samchaturasra Sansthan remains in the Bhogbhumi.
10. Which of the Sansthanas remain in which Gunasthanas ?
All the six Sansthanas remain from 1st to 13th Gunasthanas but only one Sansthan
remain in one Jeeva.

1. The general omniscient can be of Hundaka Sansthana.
2. The being of Hundaka Sansthana goes, precisely in the hell.
3. The being of Samchaturasha Sansthana goes inded in the heaven.
4. The being of Samchaturasha Sansthana can become a being of Hundaka Sansthana
after death.
5. The Samchaturasha Sansthana remains also in the fourteenth Gunasthana.
Search elsewhere 1. Which Sansthana remains in the Aharak Kaya Yoga (Assimilating body-vibration) ?
2. Tell the names of such Jeevas who possess Samchaturasha Sansthana and would also
get Samchaturasha Sansthana after death ?
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258
Chapter - 55
LESHYA (Passion-stained soul's activity)

1.
2.
3.
What are the principal (original) kinds of 'Leshya' ?

There are two kinds of Leshya - 'Dravya-Leshya' and 'Bhava-Leshya'.
What is the 'Dravya-Leshya' ?
The colour of body which is generated due to rise of 'Varna-nam-karma' (physique making karma of colour), is 'Dravya-Leshya' (physical colouration). (J. K., 494)
What is the 'Bhava-Leshya' ?
^^d"kk;ksn;jaftrk ;ksx izo`fkfjfr d`Rok vkSnf;dhR;qP;rs**
4.
5.
The tendency of the vibratory activity (of the soul) coloured/stained with the rise of passions,
is 'Bhava-Lehsya', i.e. psychical/volitional passion stained souls activity. Therefore, it is
called as 'Audayiki' ,i.e. feeling developed due to Karmic fruition (Rajvartika, 2/6/8)
(2) Activity of the mind, speech and body coloured/stained with the passion, is called 'BhavaLeshya'.
(3) ^fyEirhfr ys';k* - That which stains, is Leshya ,i.e. That which stains the soul with
'Karmas', is called 'Bhava-Leshya'.
(4) Dispositions (feelings) of mundane souls, is 'Bhava-Leshya'. Other philosophers call it
by the name of 'Chittvritti', i.e. inclination or trend of thoughts. Scientists consider it as
Halo or orbit of gleam.
What are the kinds of Dravya Leshya and Bhava Leshya?
There are six kinds of Dravya & Bhava Leshya - Krishna, Neel, Kapot, Peet, Padama,
and Shukla Leshya. (Jeev Kand, 493)
What are the characteristics of Krishna ,etc. Bhava Leshya?
(1) Krishna Leshya - Wrathful, who does not give up hostility, who is quarrelsome by
nature, devoid of religion and compassion, wicked, mongrel, extremely licentious in sense
objects, etc. these all are the characteristics of a person of 'Krishna Leshya'.
(2) Neel Leshya - Extremely sleepy, expert in deceiving and cheating others, excessive
greedy, strongly attached to impulses of food, etc., are characteristics of the person of 'Neel
Leshya'.
(3) Kapot Lesya - Who is angry with others, slanders others, is envious towards others,
disgraces others, praises himself, does not trust others, gives wealth to them who praises
him, etc., are symptoms of Kapot Leshya.
(4) Peet Leshya - One who knows what is fit or unfit to do, what is fit or unfit to enjoy, is
engaged in compassion and charity, is gentle of voice, is firm in taking decision, are characteristics of Peet Leshya.
(5) Padama Leshya - One who is of renouncing nature ,i.e. charitable, is worthy (gracious), genuine, devoted (ready) to the worship of saints, ready to undertake good works,
has great forbearance to pardon even the great offence of causing loss to him, etc., are
characteristics of 'Padama Leshya'.
259
6.
7.
8.
(6) Shukla Leshya - Who overlooks faults even of the enemy, who has no love and hatred
or affection for others, is indifferent towards sinful acts, takes intrest in meritorious acts, does
not show partiality towards any one nor has any desire of future enjoyments, is equanimous
in behaviour towards all living beings, etc., are characteristics of Shukla or pure Leshya.
How many Leshyayen are auspicious and how many inauspicious out of six Leshyayen
(passion-stained soul's activities) ?
Black, blue and grey Leshyayen are inauspicious and the yellow, lotus-pink and white (pure)
Leshyayen are auspicious.
Which are most intense, intenser, intense, mild, more mild and most mild Leshyayen?
Black Leshya is most intense, blue Leshya is intenser, grey Leshya is intense, yellow Leshya
is mild, pink Leshya is more mild and the white Leshya is most mild.
What are illustrations (examples) of Leshya ?
Six persons took out a journey, they had nothing to eat. They saw a tree in front of them.
What were their feelings (reactions) seeing the tree, look at it (1) The person of 'Krishna Leshya' says ''Uproot the tree then we will eat its fruits".
(2) The man of 'Neel Leshya' says "Break its trunk then we will eat fruits".
(3) The man of 'Kapot Leshya' says "Break the branch and then we will eat fruits".
(4) The man of 'Peet Leshya' says "Break the twigs (small branches) and then we will eat
the fruits".
(5) The person of 'Padama Leshya' says "We will eat fruits plucking them from the branches".
(6) The man of 'Shukla Leshya' says "We will assuge our hunger by eating fruits which are
falling on the ground, on their own". (Jeev Kand, Gatha 507-508)
4
5
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9.
10.
11.
12.
13.
14.
15.
16.
Which Leshya remains up to which Gunasthan ?

The black, blue and grey Leshya remain from first to fourth Gunasthana, yellow and pink
Leshya from 1st to 7th Gunasthana and the white (pure) Leshya from 1st to 13th
Gunasthana. (Shri Dhavla, book 1/137-139/392-393)
Which of the Leshyas remain in the hellish body-form ?
Three inauspicious Leshyas remain in the hellish body-form, the Kapot (grey) in the first to
second earth, the grey and blue Leshya in the third earth the blue Leshya in the fourth earth,
the blue and black Leshya in the fifth earth, the black Leshya in the sixth earth and the most
black in the seventh earth. (Sarvartha siddhi, 3/3/371)
Which of the Leshyas remain in the celestial body-form ?
Six Leshyas remain in the celestial body-form, the black, blue and grey Leshyas in the
Bhavanvasi (Residential deities), Vyantara (Peripatetic deities) and stellar deities in the
state of incomplete development of the charactertics of the body and the yellow alone in the
state of their complete development. (Shri Dhavla book, 2/1/157).
The yellow Leshya remains in the Saudharma-Aisana pair, the yellow and pink Leshyas
in Sanatkumar-mahendra pair, the pink Leshya in Brahma-Brahmottara and LantavaKapishtha pair, the pink and white (pure) Leshya in Shukra-Mahashukra, ShatarSahasrar pairs and the white (pure) Leshya remain in the Anata-Pranata, Arana-Achyuta
pairs. White (pure) Leshya remains in Navgraiveyaka and the supreme pure Leshya remains in Nav Anudisha and five Anuttar space crafts. (Sarvarth Siddhi, 4/22/485)
Specific Mention - The identical psychical/volitional Leshya remains from Saudharma heaven
to Anuttar space crafts in both the states-the complete and incomplete states of development of the characteristics of the body.
Which of the Leshyas remain in the human body-form ?
All the six of Leshyas remain in the human body-form.
Which of the Leshyas remain in the Tiryancha body-form ?
All the six Leshyas remain in the Tiryancha body-forms, but three inauspicious Leshyas,
viz. black, blue and grey Leshyas remain in two sensed, three sensed, four-sensed and
irrational five-sensed beings. (Shri Dhavla Book, 1/138/393)
Which of the Leshyas remain in the human and Tiryancha beings of Bhogbhumi ?
All the six Leshyas, speciality is that the three auspicious Leshyas remain in the state of
complete development of the characteristics of the body and three inauspicious Leshyas in
the state of incomplete development.
Which is the physical Leshya (Dravya Leshya) of the infernal beings ?
All the infernal beings are of black Leshya. (Shri Dhavla book, 2/1/458)
How many physical Leshyas are of fully developed Bhavnatrika deities?
The fully developed Bhavantrikas have all the six physical Leshyas. (Shri Dhavla
book, 2/1/547)
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17. How many physical Leshyas remain in the fully developed/competed heavenly deities (Vaimanika Devas) ?
The physical and psychical (volitional) Leshyas remain identical in fully developed / competed heavenly deities. (Jeeva Kand, 436)
18. Which Dravya Leshya remains in the state of incomplete development ?
The white (pure) and grey Leshyas remain in the state of incomplete development. Due to
which reason the Visrosopachaya (natural aggregation of Karmic molecules capable of
binding with soul but not bound) of all the Karmas remains necessarily pure (white), hence
only pure (white) Leshya of the body of all existed Jeevas remains in the state of transmigratiry
motion of the soul, afterwards as long as he, assuming the body, completes all the completions (Paryapties) so long the body is generated with the mass of matter-particles of six
colours, that is why the Leshya of that body, is called grey. (Shri Dhavla book, 2/1/426)
19. How many Dravya Leshya are there in human & Tiryancha beings.
The human & Tiryanchas beings have all the six Leshyas. (Jeev Kand, 496)
1. All the six Leshyas remain in the celestial body-form in the undeveloped state.
2. To have intense anger is the distinguishing feature of black Leshya.
3. Uproot the tree, it is the example of white (pure) Leshya.
4. There are all the six Leshyas in the fifth Gunasthana.
5. The ant also possesses white (pure) Leshya.
6. There are six Leshyas in the first Gunasthana.
7. Physically the infernal beings have black Leshya.
8. There is no supreme pure (white) Leshyas in Nav Anudishas.
9. There is also black Leshya in water bodied beings.
10. There are all six Leshyas of the beings of Bhogbhumi.
Search elsewhere 1. Which Leshyas the right-believers of Bhogbhumi in the undeveloped state possess ?
2. The false-believers of Navgraiveyaka become human beings after death then which of
the Leshyas are possible in him in the state of Audarik Mishra (physical mixed bodyvibration) ?
3. Deities of Saudharma heaven become one sensed being (after death) then which of the
Leshyas are possible in them in the state of Audarik Mishra (physical mixed body-vibration) ?
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Chapter - 56
GUNASTHAN (Stage of spiritual development)

1.
2.
3.
4.
What is 'Gunasthana' ?
Ups and down in the feelings, i.e. transformation of soul at every instant due to delusion and
vibration in soul-points, is called Gunasthana. (Jeev Kand, 3)
How many Gunasthanas are there ?
Although the feeling of Jeeva are infinite but all of them have been divided/grouped in fourteen classes, hence Gunasthanas are 14 (1) 'Mithyatva' (false-belief)
(2) 'Sasadan' (falling from Upsama Samayaga Darshana)
(3) 'Misra' or 'Samyagmithyatva' (mixed right and wrong belief)
(4) 'Avirat Samyaktva' (Right perception without vows)
(5) 'DeshaVirat' or 'Samyamasamyama' (stage of restraint with partial vows)
(6) 'Pramattavirata' (Perfect vows (great vows) with some carelessness)
(7) 'Apramattavirata' (Perfect great vows)
(8) 'Apurvakaran' (Advance stage of spiritual development, i.e. acquisition of first 'Shukla
Dhyana' i.e. unprecedented thought activity)
(9) 'Anivirtikaran' (Stage of spiritual warfare with weapon of Shukla Dhyana for conquering gross desires and similarity of volitions among vow-observers existed at one particular time)
(10) 'Sukshma Sampraya' (Restraint with minute passions ,i.e.,stage of slight greed passion).
(11) 'Upshant Moha' (suppressed delusion, i.e. the saints with quiescent passions)
(12) 'Kshin Moha' (Delusionless stage of spiritual development)
(13) 'Sayoga Kevali' (An Omniscient possessing physical presence)
(14) 'Ayoga Kevali' (Omniscient free from all karmic vibrations)
What is Mithyatva Gunasthan ?
Lack of faith in the feelings related to reality due to rise of Karmic-nature of wrong faith, is
called Mithyatva Gunasthan (J.K., 15) and the Jeeva associated with these feelings are
called false-believers. They are of two kinds - (A) Svasthan Mithyadrishti (False-believer in himself who may or may not attain right belief). (B) Satishaya Mithyadrishti
(Wrong believers who are going to attain right belief) - The Jeeva who is mingling indistinguishably in false belief, is called Svathana Mithyhyadrishti and the Jeeva who is just to
attain the right belief and whose feelings are becoming in the form of Adhahkaran (lowtended activity), Aporvakaran (unprecedented thought activity) and Anivrattikaran. These
three comprise the ladder (Shreni) in which the aspirant may either suppress or destroy
subsiding passions), is called Satishaya Mithyadrishti.
What is Sasadan Gunasthana ?
(1) The feelings /thought activities between falling/deviating from suppressed right belief due
to rise of any one of the infinite binding passions and non-rise of the nature / configuration of
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5.
6.
7.
8.
9.
wrong belief during first or second suppressed right belief when minimum one instant and
maximum six Avali time is left over those transformation/thought activities(Parinam) ,are
called Sasadan Gunasthan.
(2) As long as the Jeeva does not come in the Mithyatva Gunasthan falling from suppressed right belief (Upsama Samyaktva) till then he is called Sasadan Samyagdrishti.
The minimum duration of this Gunasthan is one instant and that of maximum is 6 Avali.
Note - Only right believer who has suppressed Karmas contrary to the right faith ,(i.e.
Upsama Samayagdrishti) alone come in this category.
What is Samyaga mithyatva or Misra (mixed) Gunasthan ?
1. In which Gunasthan the right and wrong i.e. mixed faith is found, is called Samayaga
Mithyatva or Misra Gunasthan. (Shri Dhavla book, 1/11/167)
2. The mixed disposition with right and wrong faith like mixed taste of pulse and rice, is called
Samyaga Mithyatva.
3. Not abandoning, the previous cherissed Deity also regard Arihanta Deva as Deity is a
man of mixed Gunasthana. (Dhavla Pustika 1/168)
Specific mention 1. The Marnantika Samudghata (the emanation of soul-points to the next birth state just
before the death) does not happen in the Samyaga Mithyatva Gunasthan.
2. The death does not occur in Samyaga Mithyatva Gunasthan.
3. The age bond also does not take place in the right-cum-wrong faith Gunasthan.
4. The duration of Samyaga Mithyatva Gunasthan is Antarmuhurta.
5. The being of Samyaga Mithyatva Gunasthan can not assume restraint.
What is Avirata Samyagdristi Gunasthana ?
Well, where the right faith has manifested but accepted no vow (vow related to restraintful
and non-restraintful violence or full / perfect restraint), is called Avirat Samyagdrishti
Gunasthan. (D. P. 1/172)
What is partial vow or restraintful-non-restraintful vow ?
The holder of this Gunasthan remains both restraintful and non-restraintful, precisely at one
and the same time. That Shravaka is restraintful because he has abandoned violence of
mobile beings but not of immobile beings, hence in this respect he is non-restraintful, that is
why it is called Deshavirat or Samyama - Samyama Gunasthan. (D. P. 1/174-175)
What is Pramatta virata Gunasthan ?
Where perfect / full restraint has manifested but due to intense rise of Samjvalana passion
(A passion which disturbs perfect conduct), there is some carelessness, is called Pramatta
virata Gunasthan. (Shri Dhavla, 1/176). The intense rise of all the four Samjvalana passions and rise of nine subsidiary passions (Nav No-Kasaya) the group of these 13 Karmic
natures is named as Pramad. (Dhavla book, 7/71)
What is Apramatta virata Gunasthan ?
Where the carelessness (Pramad), disappeared due to mild rise of Samjvalana passion,
that thought activity, is called Apramatta virata Gunasthan. (Shri Dhavla, 1/179).
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10. How many kinds are there of Apramatta virata Gunasthana ?

Apramatta virata Gunasthana is of two kinds - Swasthan Apramatta virata (Instable
state of meditation) & Satishaya Apramatta virata (Advance state of spiritual development). Those who oscillate between sixth and seventh Gunasthana, are called Swasthan
Apramatta virata. Who being near the Upsama or Kshapaka (suppression or destruction
of Karmic natures) are engaged in thought activity / feeling in form of Adha Pravratta
Karan(low tended activity), is called Satishaya Apramatta virata.
11. What is Adha Pravratta Karan ?
Where thought activities / feelings of contemporary Jeevas and of those belonging to different time-period remain both identical / similar and dissimilar are called Adha Pravratta
Karan. With regard to these Adha Pravratta Karan thought activities the Apramatta
Virata Gunasthan is also named as Adha Karan. (J.S.K., 2/7)
12. What is Apoorva Karan ?
The thought activities / feelings of contemporary Jeevas remain both similar and dissimilar
but of those belonging to different time their thought activities also remain precisely different.
Here Muniraj assume such unprecedented thought activities which were not possessed
earlier, that is why this Gunasthan is named as Apoorva Karan Gunasthan ,i.e. unprecedented degree of purity. (Dhavla book, 7/81)
13. What is Anivratti Karan Gunasthan ?
A certain member of Jeevas living in any instant out of an Antar Muhurta time of Anivratti
Karan, are mutually different in respect of shape and size, etc. of the body, but no difference
is found in their thought activities, that is called Anivratti Karan Gunasthana. (J. K., 57)
The examples of all the above Karnas are as follows 1. Example of Adhakaran - Five Muniraj started to move on foot from one place to another
at 1.00 p.m. but due to difference in their speed of movement they became ahead-behind,
one of them went ahead, three were left behind and one left behind even of them, it is the
illustration of Adhakaran. Thus there becomes three kinds Again five Muniraj started to move on foot at 1.05 p.m. although one of them could not catch
that Muni who started at 1.00 p.m. and was ahead of all but because of his comparatively
fast speed managed to come parallel to those three Muniraj who were in the mid way and
three came parallel to that Muni Maharaj who lagged behind and one is left behind even of
them.
Who started at 1.00 p.m. and who started at 1.05 p.m., their similarity is attained (because
some Muniraj of both the groups have come parallel to each other), similarly, who attained
the Adhakaran before all had less purity and who attained the Adhakaran after that, had
more purity, then in that case they may become similar to former or should mingle with them
who had more purity, that is called Adhakaran.
2. Illustration of Apoorvakaran - Just as five Muniraj moved on foot at 1.00 p.m. and one
of them went ahead, three lagged behind in midway and one left behind even of them ,i.e. a
kind of comparability is found in the thought activities of contemporary Jeevas. But those
five Muniraj who moved at 1.05 p.m. they also became ahead-behind but how much fast
265
14.
15.
16.
17.
18.
19.
they may move, will not be able to be at parity with those Muniraj who started / moved at
1.00 p.m., i.e. precisely the dissimilarity is found in the thought activities of those belongings
to different time period.
3. Illustration of Anivrattikaran - Five Muniraj moved at 1.00 p.m., they all remained
together, neither went forward nor fell back and those five Muniraj who moved at 1.05
p.m. they also remained together, neither went forward nor fell back. Hence similarity remains in the thought activities of contemporary Jeevas and precisely the dissimilarity in those
belonging to former and later time period.
At how many places those three Karans are found ?
1. At the time of attaining first Upsama right faith/belief (the right belief manifested by the
suppression of Karmas contrary to right faith for the first time).
2. At the time of attaining second Upsama right faith.
3. At the time of performing transition of infinite binding passion into lower passionate form.
4. At the time of suppressing conduct-deluding Karma.
5. At the time of destroying conduct-deluding Karma.
6. At the time of manifesting irrevocable right-faith (i.e. the pure irrevocable right-belief after
destruction of faith-deluding Karma) but before Kshyopsamika Samyaktva (partial annihilation and partial suppression of Karmas opposed to right faith), Kshyopshamika Charitra
(partial annihilation and partial destruction of Karmas opposed to right conduct) and
Samyamasamyama (partial bow related to restraintful and non restraintful violence) remain
only first two Karnas.
What is Karana ?
The thought activity by which the intended Upsama, etc. disposition (suppression of Karmas),
is generated, that thought activity (transformation), is called Karan (or the thought activity /
the auspicious-inauspicious feeling, is Karana). (Shri Dhavla book, 1/181)
What is Shukshma Samparaya Gunasthana ?
The Gunasthana in which there is extremely subtle rise of Samjvalana passion of greed, is
called Shukshma Samparaya Gunasthana. Shukshma = subtle, Samparaya = passion. (Jeev kand, 59)
What is the Upshanta Moha Gunasthana ?
The Gunasthana generated through suppression of the entire deluding Karma, is called
Upshanta Moha Gunasthana. (Shri Dhavla book, 1/189)
What is the Kshin Moha Gunasthana ?
The pure thought activity of the soul generated through destruction of entire deluding Karma,
is called Kshin Moha Gunasthana. (Shri Dhavla book, 1/190)
What is the Sayoga Kevali Gunasthana ?
Where infinite knowledge, infinite perception, infinite bliss and infinite power are manifested
due to destruction of four destructive Karmas, are called Kevali, i.e. omniscient and as long
as there is vibration in their soul points (caused by mind, speech and body), until then they
are called Sayoga Kevali. (Raj Vartika, 9/24)
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20. What is the Ayoga Kevali Gunasthana ?

When all the three vibrations (of mind, speech and body), are destroyed and until they are
not free from the body, till then they are called Ayoga Kevali. The duration of Ayoga Kevali
is merely that time which is consumed in speaking 5 short vowels (v] b] m] _] y` - a, i, u, r,
lr). The 72 Karmic natures are destroyed in the penultimate instant (i.e. Just before the last
time) and 13 in the last instant. (Raj Vartika, 9/1/24)
21. The jeeva of which Gunasthana can go in how many Gunasthanas ?
In third
In fourth
From
1st
Gunasthana
In fifth
From
4th
Gunasthana
In the first
In the 7th
In the 7th
In the 3rd
In the 2nd
From
5th
Gunasthana
In the first
In the 8th
From the
7th
Gunasthana
From
3rd
Gunasthana
In seventh
In the 5th
In the first
From
2nd
Gunasthana
In the 6th
In the 4th*
(due to death)
In the fourth
In the 3rd
In the 2nd
From
6th
Gunasthana
In the first
In the 9th
From the
8th
Gunasthana
In the 7th
In the 4th*
(due to death)
In the fourth
In the first
In the 7th
In the 5th
In the 4th
In the 3rd
In the 2nd
In the 10th
From the
9th
Gunasthana
In the 8th
In the 4th
(due to death)
In the 12th (of Kshapaka Shreni)

realed to destruction of Karma
From the
10th
Gunasthana
In the 11th (of Upsama Shreni)

realed to suppression of Karmas
In the 9th
From
11th
Gunasthana
In the 10th
In the 4th
(due to death)
In the 4th (due to death)

From
12th
Gunasthana
From
In the 13th
13th
Gunasthana
In the 14th
From the
14th
Gunasthana
Salvation
(Karamkand, Gatha, 556-559)

* Rajvartika, 9/1/18
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22. What is Upsama Shreni ? How many Gunasthana are there in it and how many
times a Jeeva can ascend Upsama Shreni ?
Where the Jeeva suppressing the conduct deluding Karma marches ahead that, is Upsama
Shreni. It consists of 8,9,10 & 11 Gunasthan. Only the Jeevas of Upsama Shreni are
demoted to lower Gunasthanas and death also occurs of them. Upsama Shreni can be
ascended at the most four times but only twice in one birth, if he endeavours fifth attempt,
then as a rule, he will precisely ascend the Kshapaka Shreni. (Rajvartika, 9/1/18)
23. What is Kshapaka Shreni ? How many Gunasthanas are there in it and how many
times a Jeeva can ascend Kshapaka Shreni ?
Where the Jeeva destroying the conduct deluding Karma marches ahead, is Kshapaka Shreni.
It consists of 8,9,10 & 12 Gunasthanas. Death does not occur in this Gunasthana and the
Jeeva ascends Kshapaka Shreni .only once and attains the salvation. (Rajvartika, 9/1/18)
24. Who is Anadi Mithyadrishti (ab-aeterno) ?
One who has not attained right faith as yet, is called Anadi Mithyadrishti.
25. Who is Saadi Mithyadrishti ?
One who has attained right faith once and again came in the wrong faith, is Sadi
Mithyadrishti. The Anadi Mithyadrishti goes in the 4th, 5th and 7th Gunasthan from
the 1st Gunasthana and the Sadi Mithyadrishti in the 3rd, 4th, 5th & 7th Gunasthan
from the 1st Gunasthana.
26. What is the duration of which Gunasthan with regard to one Jeeva ?
S.N.
Gunasthana
Minimum duration
Maximum duration
1.
Mithyatva
Antar Muhurta
2.
3.
Sasadan
Mishra or Samyaga
Mithyatva
Avirat Samyaktva
One instant
Antar Muhurta
Anadi Anant, Anadi Saant

(beginningless but with end) &
Sadi Saant (with beginning & end)
6 Avli
Antar Muhurta
Antar Muhurta
6.
Desh Virata or
Samyama-Samyama
Pramatta Virata
7.
8.
9.
10.
11.
12.
13.
Apramatta Virata
Apoorva Karan
Anivratti Karan
Shuksma Sampraya
Upshant Moha
Kshin Moha
Sayoga Kevali
14.
Ayoga Kevali
4.
5.
Antar Muhurta
one instant (with

regard to death
--"---"---"---"---"-Antar muhurta
--"---"--
One instant less 33 Sagar & 9

Antar Muhurta less 1 Purva Koti
3 Antar Muhurta less 1 Purva Koti
Antar Muhurta
--"---"---"---"---"---"-8 years & 8 Antarmuhurta less
one Purva Koti
Antar muhurta
(Shri Dhavla book, 4/324-357)

Note : The mid-time between maximum and minimum period is called medium period.
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27. Which are those states / Gunasthana in which jeevas do not die ?
Jeevas who are in Samyag Mithyatva Gunasthan, who are in the process of formative
development state (Nirvratyaparyapta), Mishrakayayogi of mixed body vibration, (i.e.
bodily activities taking place until complete formation of body), while ascending Kshapaka
Shreni (related to destruction of conduct deluding Karma), while ascending Upsama Shreni
in the first part of Apoorva Karan Gunasthan, in the 13th Gunasthana, in the 2nd, 3rd
and fourth Gunasthan of the seventh hell, Jeevas coming in the Mithyatva Gunasthan
after attaining the transition of infinite binding passion into lower passionate form do not die
till Antar Muhurta and the Kritkritya Vedak Samayagdrishti does not die - The Kritkritya
Vedak right believer is that who has destroyed four passions leading to endless mundane
existence, Mithyatva, Samyag Mithayatva as well as infinite major portion of Samyaka
Prakriti (Karmic nature causing obstacle in right faith) (K.K., 560-561). According to
Acharya Shri Yativrashava ji death occurs of the Kritkritya Vedaka Samayagdrishti.
Specific Mention - According to Acharya Yativrashava there is both types of instructions
regarding death of Kritkritya Vedaka Samayagdrishti.
28. How many Jeevas are there in which Gunasthana ?
1. There are infinite times infinite Jeevas in the 1st Gunasthana. (Shri Dhavla, Book, 3/2/10)
2. There are innumerableth part of a Palya Jeevas in the 2nd Gunasthana.
3. There are innumerableth part of a Palya Jeevas in the 3rd Gunasthana.
4. There are innumerableth part of a Palya Jeevas in the 4th Gunasthana.
5. There are innumerableth part of a Palya Jeevas in the fifth Gunasthana. (S. Dhavla, B., 3/6/63)
29. How many maximum number of Jeevas could be there in which Gunasthan of the
human body-form ?
1. In the 1st Gunasthana
- Innumerable
2. In the second Gunasthana
- 52 Crore
3. In the third Gunasthana
- 104 Crore
4. In the fourth Gunasthana
- 700 Crore
5. In the fifth Gunasthana
- 13 Crore
6. In the sixth Gunasthana
- 5,93,98,206
7. In the seventh Gunasthana
- 2,96,99,103
8. In the eight Gunasthana of the Upsama Shreni
- 299
In the nineth Gunasthana of the Upsama Shreni
- 299
In the tenth Gunasthana of the Upsama Shreni
- 299
In the eleventh Gunasthana of the Upsama Shreni - 299
9. In the 8th Gunasthana of the Kshapaka Shreni
- 598
In the 9th Gunasthana of the Kshapaka Shreni
- 598
In the 10th Gunasthana of the Kshapaka Shreni - 598
In the 12th Gunasthana of the Kshapaka Shreni - 598
10. In the 13th Gunasthana
- 8,98,502
269
11. In the fourteenth Gunasthana

- 598
Total number of Jeevas from 6th Gunasthana
to 14th Gunasthana
- 8,99,99,997
Specific mention - The total number of human beings is innumerable, it is with regard to
spontaneous Jeevas. The number of uterine-born Jeevas measures in 29 digits. There are
also 299,300 and 304 Jeevas in each of the Upsama Shreni Gunasthana and just the
double in each of the Kshapaka Shreni Gunasthana ,i.e. respectively 598,600 and 608
Jeevas, and there are also respectively 598, 600 and 608 Jeevas in the 14th Gunasthana
like any of the Kshapaka Shreni, such are the three opinions. (Shri Dhavla, book 3/244252 & 3/89-3/95-97)

1. The Saadi Mithyadristi can also go in third Gunasthana from the 1st Gunasthana.
2. The Kshyopsama right believer of the fourth Gunasthana also comes in the second
Gunasthana.
3. Death does not occur in the third Gunasthana.
4. One can go directly from 1st Gunasthana to the seventh Gunasthana.
5. One can go in the sixth Gunasthana from the 4th Gunasthana.
6. The lowest period of the tenth Gunasthana of the Kshapaka Shreni is one instant.
7. The duration / time of the Ayoga Kevali, is Antar Muhurta.
8. The 13th Gunasthana is also found in the Kshapaka Shreni.
9. The age of all Jeevas in the Anivrattikaran Gunasthana remain similar.
10. One can directly fall into 1st Gunasthana from the 6th Gunasthana.
Search elsewhere 1. How many Karmic natures suitable for bondage, suitable for rising and suitable for existence are there ?
2. Which of the Karmic natures are not bounded in the sixth Gunasthana ?
3. Without getting which of the Gunasthanas, the salvation could be attained ?
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Chapter - 57
MARGNA (Soul's quest)

1.
2.
3.
4.
What is 'Margna' ?
'Margna', i.e. quest, 'Gaveshna,' (i.e. investigation) and 'Anveshan' ,i.e. research, all these
three words are synonym. In which or through which living beings are searched or investigated, is 'Margna'.
How many 'Margnas' are there ?
'Margna' are fourteen - 'Gati Margna' (condition of existence, i.e. investigation of livings
in different body-forms), 'Indriya Margna' (Sense), 'Kaya Margna' (body), 'Yoga Margna'
(Vibratory activity), 'Ved Margna' (Gender or sex inclination), 'Kasaya Margna' (Passion), 'Samyama Margna' (Restraint or abstinence), 'Darsana Margna' (conation), 'Lesya
Margna' (Passion-stained soul's activity), 'Bhavyatva Margna' (Capacity of attaining liberation from Karmic bondage), 'Samyaktva Margna' (Right belief), 'Samjni Margna'
(Rationality or consciousness) and 'Aharak Margna' (Assimilation of matter ,i.e. intake of
matter particles).
What is 'Gati Margna' ? how many kinds are there of it and which of the Gunasthanas
exist in it ?
Due to rise of which Karma Jeeva gets hell, Tiryancha, human beings and celestial being
body-form, is called Gati and having acquaintance of Jeevas with regard to body-form
(life-course), is Gati Margna. There are four kinds of Gati Margna (1) Hellish body-form - Due to arising the motive / cause of which Karma. the soul immerses
in the hellish disposition, is called hellish body-form. There are one to four Gunasthana in
the hellish life-course.
(2) Tiryancha Gati - Due to arising the motive of which Karma soul immerses in the animal
disposition, is called Tiryancha life-course. There are 1 to 5 Gunasthana in the Tiryancha
life-course.
(3) Human body-form - Due to arising the motive of which Karma the soul immerses in the
human disposition, is called human life-course. There are 1 to 14 Gunasthanas in the
human life-course.
(4) Celestial life-course - Due to arising the motive of which Karma the soul immerses in the
celestial disposition, is called celestial life-course. There are 1 to 4 Gunasthanas in the
celestial life-course. (Sarvartha Siddhi, 8/11/755)
What is 'Sense-Margna', how many kinds are there of it and which of the
Gunasthanas are there in it ?
Due to rise of one sense ,etc. Jatinam Karma which one-sense ,etc. state occurs of the
Jeeva, is called sense and to have/get acquaintance of Jeevas with regard to senses, is called
sense Margna. There are five kinds of the sense-Margna - one-sensed, two-sensed, threesensed, four-sensed, five-sensed. There is only first Gunasthana from one-sensed to four
sensed being and from first to 14th Gunasthana in the five-sensed beings. (S.S., 8/11/755)
271
5.
6.
What is 'Kaya (body) Margna', how many kinds are there of it and which of the
The mass of particles matter particles accumulated by the tendency of the soul, is called
body (Kaya) and to have acquaintance of Jeeva with regard to body, is Kaya Margna. The
Kaya Margna is of six kinds-earth-bodied, water-bodied, fire-bodied, air-bodied, vegetable-bodied and mobile beings (two to five-sensed beings) immobile beings have only first
Gunasthan and 1 to 14 Gunasthanas are found in mobile beings. (Shri Dhavla, Book,1/139)
What is 'Yoga Margna' (vibratory activities), how many kinds are there of it and
which of the Gunasthanas are there in it ?
By the instrumentality of the tendency of mind, speech and body of the Jeeva, which special
type of vibration goes on happening in the soul-points, is called Yoga and to have acquaintance of the Jeeva with regard to Yoga, is called Yoga Margna. Yoga Margna is of 15
kinds - (Sarvartha Siddhi, 6/1/610)
Yoga
Gunasthana
1. Satya Mano Yoga (the tendency of mind about truth)
- from 1 to 13
2. Asatya Mano Yoga (the tendency of mind about falsity)
- from 1 to 12
3. Ubhaya Mano Yoga (the tendency of mind about both truth & falsity) - from 1 to 12
4. Anuvbhaya Mano Yoga (the tendency of mind which is neither
- from 1 to 13
true nor false)
5. Satya Vachan Yoga (the tendency of speech about truth)
- from 1 to 13
6. Asatya Vachan Yoga (the tendency of speech about falsity)
- from 1 to 12
7. Ubhaya Vachan Yoga (mixed tendency of speech ,i.e. truth
- from 1 to 12
mixed with falsity)
8. Anuvbhaya Vachan yoga (the tendency of speech which is
- from 1 to 13
neither true nor false)
9. Karman Kaya Yoga (vibration due to Karmic body)
- 1,2,4 & 13
10. Audarika Misra Kaya Yoga (Vibration in body due to
- 1,2,4 & 13
Karmic aid during completion of gross-body)
11. Audarika Kaya Yoga (vibration due to gross physical body)
- from 1 to 13
12. Vaikriyaka Misra Kaya Yoga (transformable mixed body-vibration,
i.e. vibration in soul-points during completion of transferable body)
- 1,2 & 4
13. Vaikriyaka Kaya Yoga (transformable body-vibration of deities & - from 1 to 4
hellish being)
14. Aaharak Misra Kaya Yoga (assimilating mixed vibration, i.e.
- 6th
vibration in soul-points during completion of Aharak body)
15. Aharak Kaya Yoga (Assimilating body-vibration)
7.
- 6th
What is the nature of the four kinds each of 'Vachan Yoga' and 'Mano Yoga' ?
The four types of tendency of speech or mind of the Jeeva, viz. true & false, mixed and
neither true nor false for speaking or thinking about the matter, are respectively called Satya
Vachan Yoga, Satya Mano Yoga, etc.
The tendency of mind occurring about truth, is truth, for example - This is water. The ten272
dency of mind occurring about falsity, is untrue or false, for example telling mirage as water.
The matter of both the tendencies (true & false), is called Ubhaya for example telling the
Kamandalu as large water-jar. As the Kamandalu is used like a water-jar, hence it is in
some respect true and is not of the shape of large water jar, hence it is in some respect false.
And which is not the object of true & false such matter is called Anubhaya. For example The general appearance / inkling, that "there is some thing. Here there can be no decision of
truth or falsity, hence it is Anubhaya" for example - Shravakas request Guruvara Acharya
Shri Vidyasagar ji Maharaj to be kind enough to come in their city. His answer will be 'Look'.
This is Anubhaya Vachan Yoga, neither true nor false.
1. Karman Kayayoga - When this Jeeva proceeds in the transmigratory motion (Vigrah
gati) after death, at that time which vibration occurs in the soul points due to Karman body,
is called Karman Kaya Yoga. Besides transmigratory motion, the Karman Kaya Yoga
also takes place in Pratar and Lokpooran Samudghat of the omniscient - (Pratar
Samudghat = Emanation of the soul-points of the omniscient which expand in the whole
universe leaving the atmospheric air - layers. Lokpooran Samudghat = Emanation of the
soul-points of the omniscient which completely pervade the whole universe up to atmospheric air-layers)
2. Audarika Mishra Kaya Yoga - The Audarika Mishra Kaya Yoga remains in existence
at the first instant of the generation of the gross body till the Jeeva completes his bodycompletion ,i.e. till the time the Jeeva is in the process of completing his Sharir Paryapti.
Here that Jeeva assumes intake of Audarika molecules mixed with aggregate of Karmic
matter-particles, that is called Audarika Mishra Kaya Yoga.
3. Audarika Kaya Yoga - The gross-body of human and Triyanchas beings, is called
Audarika Kaya and vibration occurs due to that gross body is called Audarika Kaya
Yoga.
4. Vaikriyak Mishra Kaya Yoga - The Vaikriyaka Mishra Kaya Yoga remains in existence from the first instant of generation of the transformable body till the Jeeva completes his
body-completion (Sharir Paryapti) ,i.e. till the time the Jeeva is in the process of completing his Sharir Paryapti. During this period that Jeeva assumes intake of transformable
molecules mixed with aggregate of Karmic matter-particles, is called Vaikriyaka Mishra
Kaya Yoga
5. Vaikriyaka Kaya Yoga - The transformable body of the deities and infernal beings is
called Vaikriyaka body and the vibration taking place due to that Vaikriyaka body ,is
called Vaikriyaka Kaya Yoga.
6. Aharak Mishra Kaya Yoga - The Aharak Mishra Kaya Yoga remains in existence
from the first instant of generation of the assimilating body (Aharak Shrir) till the Jeeva
completes his body-completion (Sharir Paryapti) ,i.e. till the time the Jeeva is in the process of completing his specific Sharir Paryapti (Aaharak body) and the vibration taking
place due to that Aharak Mishra Body, is called Aharak Mishra Kaya Yoga. During this
period that Jeeva assumes intake of gross body( Audarika) molecules mixed with aggregate
of Aaharak molecules of matter-particles.
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8.
9.
7. Aharak Kaya Yoga - One white coloured effigy of one hands height emanates from the
forehead of the Muni placed in the sixth Gunasthana due to his inquisitiveness for knowing
some subtle forms of the reality (Sukshma Tattva). It proceeds directly to the place where
the omniscient or great Muni well-versed in entire scriptural knowledge, i.e. Shrut Kevali
are seated and after getting solution of his inquisitiveness by the omniscient comes back, it is
called Aharak Kaya and the vibration taking place due to that Aharak body, is called
Aharak Kaya Yoga. (Jeeva Kand, Gatha 230-241)
What is 'Veda Margna', how many kinds are there of it and how many Gunasthanas
are there in it ?
"Vedayat iti Vedah" which is felt, experienced, is called Veda (gender) and to have acquaintance of Jeeva with regard to gender (Veda), is called Veda Margna. Basically the
Veda is of three types - male, female and androgynous (inclination of both male & female
gender). There are 1 to 9 Gunasthana in Veda. With regard to gender formation (Dravya
Veda) and psychic libido (Bhava Veda) all the three genders are of two types each. Due to
rise of gender-quasi passion, the inclination in males for female the inclination in female for
males and the desire in the eunuchs for both sexes, is called Bhava Veda (psychic libido)
and due to rise of physique making Karma, the formation of external marks / signs of female,
male and eunuch, is called Dravya Veda. The male gender is like the fire of gross straw, the
female gender like the fire of dung-cake and that of the androgynous like the fire of brickkiln. (Jeeva Kand, Gatha 273-276)
Specific mention :- The dissimilarity is also found between Dravyaveda & Bhavaveda in
the human & Tiryanchas beings of Karmam Bhumi, for example - some one is male
gender he can be of any of the three vedas by psychic disposition, similarily same can happen with female and androgynous gender but there is similarity of Vedas in the celestial and
infernal beings and human and Tiryancha beings of Bhog Bhumi ,i.e. which is the Dyravya
Veda the same will be Bhava Veda. The Dravya Veda and Bhava Veda of one-sensed to
four-sensed remain only androgynous gender (Raj vartika, 2/22/5). The female and androgynous by Dravya can have from 1st to five Gunasthanas and male by Dravya Veda
can have all the 14 Gunasthanas.
What is passion (Kashaya), how many kinds are there of it and how many
That which destroys the right belief, etc. virtues of the soul, is called Kashaya (passion) It is
of 25 types 1-4
Infinite binding ,(i.e. which leads to endless mundane existence) anger, pride, deceit, greed which destroys the virtues of right faith and conduct of the soul from 1 to
2 Gunasthana. (Jeeva Kand, gatha, 283)
5-8
Apratyakhyanvarana anger, pride, deceit, greed passion which destroys the partial conduct of the Jeeva from 1st to 4 Gunasthanas.
9-12 Pratyakhyanvarana anger, pride, deceit, greed passion which destroys the entire
restraintful conduct of the Jeeva from 1st to 5 Gunasthana.
13-16 Samjvalana anger, pride, deceit, greed passion which destroys the Yatakhyata
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Samyama, i.e. revelation of absolute conduct / perfect conduct, from 1to 9

Gunasthana in Samjvalan anger, pride, deceit and 1 to 10 Gunasthana in
Samjvalana greed.
Nokasaya - 'No' i.e. 'Ishat' (some what) - Which causes to feel passion, is
Nokasaya.
17
Hasya : Laughing - due to rise of which one moves to laughter, from 1 to 8
Gunasthana.
18
Rati : Sensual pleasure - due to rise of which one has love for region ,etc., from 1
to 8 Gunasthana.
19
Arati : Disliking - due to rise of which one hates region ,etc. from 1 to 8
Gunasthana.
20
Shoka : Sorrow - due to rise of which there is separation generated affliction, from
1 to 8 Gunasthana.
21
Bhaya : Fear - due to rise of which one is frightened, from 1 to 8 Gunasthan.
22
Jugupsa : Aversion / disgust - due to rise of which one feels disgusted, from 1 to 8
Gunasthana.
23
Istriveda : Female gender - due to rise of which one feels feminine like disposition,
from 1 to 9 Gunasthana.
24
Purushaveda : Male gender - due to rise of which one feels male like dispositions,
from 1 to 9 Gunasthana.
25
Androgynous veda - due to rise of which one feels eunuch like disposition, from 1
to 9 Gunasthana.
Specific mention - Where there is presence of Anantanubandhi passion there, as a rule,
the Apratyakhyanavaran, Pratyakhyanavaran and Samjvalana passion will also remain there necessarily, similarly where there is presence of Apratyakhyanavaran passion
there the Pratyakhyanavaran and Samjvalana passions will also remain there necessarily
and where there is presence of Pratyakhyanavaran passion alone, there only Samjvalana
passion will be present, where there is laughter passion, there the Rati passion (sensual
pleasure) will also be present, similarly where is sorrow passion, there the Disliking passion
will also be present. One can have any one of the fear and disgust passion or both or can be
free from both the passions.
10. What is 'Jna Margna' of how many kinds it is and which of the Gunasthanas are
there in it ?
Which knows, grasps, is Jna and to have acquaintance of Jeevas through Jnana (knowledge), is Jna Margna It is of eight types 1. Kumati Jna (false knowledge) - The knowledge without right faith, is Kumati Jna.
2. Kushrut Jna (false scriptural knowledge) - The scriptural knowledge without right
faith, is Kushrut Jna.
3. Kuavadhi Jna (false clairvoyance) - The false extra-sensory knowledge such as clairvoyance without right faith, is Kuavadhi Jna.
4. Mati Jna (sensory knowledge) - The knowledge which is attained by five senses and
the mind, is called Mati Jna.
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5. Shruta Jna (the specific knowledge of the matter) - Specific knowledge of the matter
which is primarily known by sensory knowledge, is called Shruta Jna, for example pronouncing Jeeva Asti then 'Jeeva Asti' words are grasped by Mati Jna through the
sensory knowledge of ears. By this word it is known, that there is existence of the matter
namely Jeeva, such knowledge, is Shruta Jna. It is alphabetical-scriptural knowledge.
Which does not originate from the alphabet, is called non-alphabetical-scriptural knowledge, for example - to know cold wind by the touch of cold wind, is Mati Jna and
knowing by that knowledge that this wind is harmful for one who is of wind-human nature
knowing thus, is Shruta Jna. (Jeeva Kand, Jeeva Prabodhni, 315)
6. Avadhi Jna (Extra-sensory knowledge, such as clairvoyance) - The apparent knowledge of knowing matters and events having shape or figure with limitations of substance,
region time & disposition without taking help of senses and mind, is Avadhi Jna.
7. Manah Paryaya Jna (Telepathy or knowledge of other's thought-form) - The apparent knowledge of knowing matters having shape or figure existed in others mind without the
help of senses and mind, is called Manah Paryaya Jna. The destruction-cum-suppression of Karmas (Kshyopsama) of Manah Paryaya Jna remains from 6th to 12th
Gunasthana but it is used in the sixth and seventh Gunasthana and with it there is nonexistence of first Upsama right faith, Aharaka Kaya Yoga, Aharaka Mishra Kaya Yoga,
Parihar Vishuddhi Samjyama, (i.e. pure conduct devoid of violence), the female and
androgynous genders. (Raj Vartika, 1/9/14)
8. Kevala Jna (Omniscience) - The knowledge which knows clearly all the infinite modes
of all the substances of all the three world (past, present and future times) simultaneously, is
called Kevala Jna (Omniscience). (Pravachansar, gatha, 47)
Jna
Gunasthana
False knowledge, false scriptural knowledge
From 1 to 2 Gunasthana
and false clairvoyance
Sensory knowledge, scriptural knowledge
and clairvoyance
Manah Paryaya Jna
Kevala Jna
From 13 to 14 and in Siddhhas
11. What is 'Samyama Margna' of how many kinds it is, and how many Gunasthanas
are there in it ?
To renounce inauspicious tendency with respect to living beings and senses, is Samyama
(restraint) and to have acquaintance of Jeeva with regard to restraint, is Samyama Margna.
It is of seven kinds 1. Asamyama (non-restraint) - Where there is not the least restraint or restraint-cum-nonrestraint, is called Asamyama.
2. Samyamasamyama (restraint - non-restraint) - Partial renunciation of all the five sins
with right belief, is called Samyamasamyama.
3. Samayika Charitra (equanimity restraint) - To give up all sinsful/violent activities of mind,
speech and body for all the times, is called Samayika Charitra (right conduct). (Shri Dhavla,
1/123/371)
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4. Chhedopsthapna Charitra (reestablishing-restraint) - When faults are imputed to the

vows due to carelessness then to reestablish oneself again in the vows after removing the
faults well, is called Chhedosthapna Charitra. (Raj Vartika, 9/18/6,7)
5. Parihar Vishuddhi Samyama (violence restraining restraint) - Abstinence from killing
living beings, is called Parihar and in which restraint this purity exists, is called Parihar
Vishuddhi Samyama. No living being is killed by the body of this adept. The Muni holders
of this restraint-conduct move daily 2 Kosa (6 k.m.) except at dawn, noon & dusk, and also
do not move at night. The Aharak Kaya Yoga, Aharaka Mishra, androgynous and female
genders, knowledge of others thought-form such as telepathy (Manahparyaya Jna) and
Upsama right faith do not co-exist with the Parihar Vishuddhi restraint.
Specific mention :- The Parihar Vishuddhi restraint manifests in some great ascetic who
after experiencing sensual enjoyments in the home up to the age of 30 years gets initiated at
the close proximity of the Teerthankara and study the Pratyakhyan Purva for Varsha
Prathakhyatva i.e. 3 to 9 years. (Raj Vartika, 9/18/9)
6. Sukshmasampraya Samyama (restraint with slight greed passion) - The restraint in
which there is still presence of most subtle greed passion, is called Sukshmasampraya
Samyama. (R.V., 9/18/9)
7. Yathakhyata Samyama (passionless perfect restraint) - Where there is availability of
well-existed self-nature due to suppression or destruction of the entire deluding Karma, is
called Yathakhyata Samyama. (Raj Vartika, 9/18/11).
Samyama
Gunasthana
1. Asamyama (non-restraint)
- From 1 to 4
2. Samyamasamyama (restraint - non-restraint)
- 5th
3. Samayika Charitra (equanimity charitra)
- From 6 to 9
4. Chhedopsthapna Charitra (reestablishing charitra)
- From 6 to 9
5. Parihar Vishuddhi Samyama (violence restraining restraint)
- From 6 to 7
6. Suskamasampraya samyama (restraint with slight greed/passion) - 10th
7. Yatakhyata Samyama (Passionless perfect conduct)
- From 11 to 14
12. What is 'Darshana Margna', of how many kinds it is, and how many Gunasthanas
are there in it ?
^^fo"k; fo"kf; lfUuikrs lfr n'kZua Hkofr** on happening conjunction of knowledge (subject-matter) and knowledgeable (the knower) which general appearance takes place before
the actual knowledge, is called Darshan or perception. In simple words the general inkling
of matter / objects, is called perception and to have acquaintance of Jeeva with regard to
perception, is Darshan Margna, It is of four kinds - (S.S., 1/15/190)
(1) Chakshu Darshana - (ocular perception) - The general inkling of the matter before
acquiring the knowledge through the sense organ of seeing (eye), is called Chakshu
Darshana.
(2) Achakshu Darshana - (non-ocular perception) - The general inkling of the matter
before acquring the knowledge through other senses and mind without the sense organ of
eye, is Achakshu Darshana.
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(3) Avadhi Darshana - (perception through the faculty of clairvoyance) - The general
inkling before clairvoyance, is Avadhi Darshana.
(4) Keval Darshana - The general inkling happening with omniscience, is Keval Darshana.
Darshana (perception)
Gunasthana
1. Chakshu Darshana
From 1 to 12
2. Achakshu Darshana
From 1 to 12
3. Avadhi Darshana
From 4 to 12
4. Keval Darshana
From 13 to 14 and also in Siddhas
13. What is 'Leshya Margna', of how many kind it is, and how many Gunasthanas are
there in it ?
^^fyEirhfr ys';k** which smears, is called Leshya i.e. passion-stained soul's activity i.e.
which sullies the soul with Karmas, is called Leshya and to have acquaintance of Jeeva with
regard to Leshya, is Leshya Margna. It is of six types (1) Black Leshya - The characteristic of the Jeeva of black Leshya are intense anger, not
abandoning enmity, whose nature is of fighting, is devoid of religion and compassion and is of
wicked nature ,etc. All the afore-said characteristics are of the Jeeva of Black Leshya.
(2) Blue Leshya - Lazy, slow-witted, covetous of women, fraudulent, timid, ever proudy
,etc. all these are characteristics of the blue Leshya.
(3) Kapot (Grey) Leshya - The characteristic of the Jeeva of the Grey Leshya are remaining bereaved (over-whelmed with grief), ever angery, slanderer, praising self, expert in war/
struggle ,etc.
(4) Yellow Leshya - Well awakened / enlightened, compassionate, judicious about works
worth doing or not worth doing, equanimous between profit & loss ,etc. are characteristics
of yellow Leshya.
(5) Padma Leshya (Pink Leshya) - The characteristics of the Jeeva of the pink Leshya
are, compassionate, of renouncing temparament, gracious / ritually pure, engrossed in worship of saints, forbearing even the person who has inflicted great offence or harm ,etc on him.
(6) White (pure) Leshya - The characteristics of the Jeeva of the Shukla Leshya are,
who over-looks even the faults of enemies, who is free from attachment and aversion and
affection towards others ,etc.
Leshya
Gunasthana
1. Black Leshya
From 1 to 4
2. Blue Leshya
From 1 to 4
3. Grey Leshya
From 1 to 4
4. Yellow Leshya
From 1 to 7
5. Pink Leshya
From 1 to 7
6. White (Pure) Leshya
From 1 to 13
14. What is 'Bhavya Margna', of how many kind it is, and how many Gunasthanas are
there in it ?
To have acquaintance of Jeevas through Bhavya (worthy of attaining salvation) and Abhavya
(who would never attain salvation), is Bhavyatva Margna. It is of two kinds (1) Bhavya - Who has capability / ability of manifesting the disposition of right faith, right
278
knowledge and right conduct, is Bhavya.

(2) Abhavya - Who has no ability of manifesting the disposition of right faith, right knowledge and right conduct, is Abhavya.
lgfn ; iksfn ; jkspsfn ; rg iq.kks ; Qklsfn A

/kEea Hkksxf.kfeka .k nq lks dEeD[k;f.kfeka AA
The Abhavya Jeeva shows superficial faith in the religion only for sensual enjoyments, has
interest in that and remain again and again attached to that, but does it only for sensual
enjoyments, not for destruction of Karma. Acharya Shri Kund Kund Swami has described
Jeevas of such transformation as Abhavya in Samaysar gatha, 293.
Bhavya
Gunasthana
1. Bhavya
From 1 to 14
2. Abhavya
Only 1st
15. What is 'Samyaktva Margna', of how many kind it is, and how many Gunasthanas
are there in it ?
The pure transformation (feeling) of the soul on manifestation of real faith in the seven realities
and in right deity, scripture and Guru, is called Samyaktva Margna and to have acquaintance of Jeevas with regard to Samyaktva, is called Samyaktva Margna. It is of six types(1) Mithyatva (Wrong faith) - The non-faith form of transformation towards reality due to
rise of wrong-faith-nature, is called Mithyatva.
(2) Sasadan - The feelings / thought activities which occur between falling from Upsama
Samyaktva and non-rise of the nature / configuration of wrong belief due to rise any one of
the infinite - binding passion during the time of right faith manifested on suppression of Karmic
natures (Upsama Samyaktva), when the minimum one instant and maximum six Avali, is
left over that state is called Sasadan Samyaktva.
(3) Samyag Mithyatva - In which the right and wrong i.e. mixed faith, is found, is called
Samyag Mithyatva or Mishra Samyaktva.
(4) (A) First Upsame right belief 1 manifested by suppression of Karmas - The right belief
which is manifested due to suppression of seven Karmic natures, viz. - Mithyatva (false
belief), Samyaga Mithyatva Prakriti (right-cum-wrong Karmic nature related to faith)and
Samyak Prakriti (i.e. Karmic nature causing slackness in right faith) of right faith deluding
Karma and infinite - binding anger, pride, deceit and greed, is called Prathopsam
Samyaktva.
Specific Mention :- The death does not occur with Prathamopsam Samyaktva as well as
binding of age.
(B) Second Upsame right belief manifested by suppression of Karmas (Dwitiyopsama
Samyaktva) - The Upsama Samyaktva which is manifested after Kshayopsama
Samyaktva (partial annihilation and partial suppression of Karmas), is called Dwitiyopsama
Samyaktva. It also happens due to suppression of afore-said seven Karmic natures. If the
Muni of seventh Gunasthana ascends the Upsama ladder then the pure irrevocable right1.
The false believer ab-initio suppresses five Karmic nature and the wrong believer degraded
from the right-faith suppresses 5, 6 or 7 Karmic natures.
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belief (Kshayika Samyaktva) or second Upsama right belief necessarily happens.

Specific Mention :- According to the other Acharya the second Upsama right belief is
attained by Kshayopsama right believer of the fourth to the seventh Gunasthana. (shri
Dhavla, 1/27/211; Kartikeyanupreksha, Commentary 484, Moolachar, 205 Commentary).
(5) Kshayopsama (Vedaka) - The right belief which is manifested due to destruction of
infinite binding anger, pride, deceit, greed, Mithyatva, i.e. the Karmic nature of false belief,
Samyaga Mithyatva ,i.e. right-cum-wrong faith, these six Karmic natures without their
fruition and rise of Samyak Prakriti (nature that causes slackness in right faith), is called
Kshayopsama right belief.
(6) Kshayika Samyaktva - The right belief which happens due to destruction of above
seven Karmic natures, is called Kshayika Samyaktva.
Right belief
Gunasthana
1. False belief (Mithyatva)
1st
2. Sasadan
2nd
3. Samyag Mithyatva
3rd
2. There are two kinds of Upsama right faith
(A) First Upsama right faith
from 4 to 7
(B) Second Upsama right faith
from 4 to 11
5. Kshayopsama right faith
from 4 to 7
6. Kshayika right faith
from 4 to 14 and also in Siddhas
16. What is 'Samji Margna', how many kinds are there in it and how many Gunasthanas
are there in it ?
To have acquaintance of Jeevas through rational (Samji) or irrational (Asamji) being, is
Samji Margna. It is of two types (1) Samji - The Jeevas who grasps education, preaching and modulation in voice, are
called Samji.
(2) Asamji - The Jeevas who do not grasp education, preaching and modulation in voice,
are called Asamji.
Samji
Gunasthana
1. In Samji
From 1 to 12
2. In Asamji
1st
17. Whether the omniscient is Samji or Asamji ?
The Omniscient is free from both. The Kevali Lord (omniscient) is not Samjni because
being free from knowledge-obscuring and perception-obscuring Karmas, the omniscient
does not grasp external matters with the support of the mind, hence omniscient can not be
called Samji. The omniscient is also not Asamji because who has made all the matterssubstances visible before his eyes, hence the inconsistency comes in regarding him Asamji.
The omniscient is Anubhaya ,i.e. neither Samji nor Asamji. He is neither Samji because he does not have psychical mind nor he is Asamjni because he is not imprudent.
Although the Sayoga Kevali (omniscient with vibrations) has Physical mind but not the
psychical mind.
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18. What is 'Ahaarak Margna', how many kinds are there of it and how many
To have acquaintance of Jeevas through Ahaaraka and Anaaharaka, is Ahaaraka Margna.
It is of two kinds (1) Ahaaraka (Assimilative) - Who consumes intake of aggregate of matter molecules suitable for three types of bodies and six completions (Paryapti), is called Ahaaraka.
(2) Anaaharaka - Who does not consumes intake of aggregate of matter molecules suitable
for three types of bodies and six completions (Paryapti), is called Anaaharaka. The Jeeva
remains precisely Anaaharaka during transmigratory motion, during Pratar & Lokpooran
Samudghat of the 13th Gunasthana and in the fourteenth Gunasthana.
Specific Mention :- Here the word Ahaar denotes only Nokarmahaar i.e. intake of
Nokarmic molecules causing formation of gross body excluding Kavlahaar (Morsel food),
Lepahaar (intake of air, natural light, etc.), Ojahaar (absorpational / assimalative intake of
body lusture ,etc.), Mansikahaar (mental food), Karmahaar (Karma intake).
Ahaaraka
Gunasthana
1. In Ahaaraka
From 1 to 13
2. In Anahaaraka
1, 2, 4, 13 (in Pratar & Lokpooran Samudghat)
and in the 14th Gunasthana.
1. The first Gunasthana contains of 13 Yogas.
2. The Jeeva remains Ahaaraka in the third Gunasthana.
3. The Jeeva remains Anahaaraka in Karman Kaya Yoga.
4. There could be four knowledge in the sixth Gunasthana.
5. The Jeeva also remains Anahaaraka in the Yathakhyat Samyama.
6. The Jeeva remains Anahaaraka in the Samayag Mithyatva Gunasthana.
7. The second Upsama right belief remains with the Parihar Vishuddhi Samyama.
8. The first to 5 Gunasthana could be of one who is physically of female gender and
psychicaly of male gender.
9. The holder of Manaha Paryaya Jna can tell you the contents in your fist.
10. The four-sensed Jeevas do not have Achakshudarsana.
Search elsewhere 1. Who Acharya holds the existence of second Gunasthana in one-sensed and four deficient-sensed beings in non-completed state and how it happens / take shape ?
2. How many Karmic natures suitable for rise are there in the human life-course ?
3. Going in which life-course the second Upsama Samyaktva would come into being in
Karman Kaya Yoga ?
4. How many Karmic natures are there suitable for rise in Karman Kaya Yoga ?
5. What is Rijumati and Vipulmati Manahparyaya Jna ?
6. How all the five knowledge are conceived in the Om ?
7. What are Antar Margnayen and how many are these ?
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Chapter - 58
SAMUDGHAT
1.
2.
3.
4.
5.
6.
7.
8.
What is Samudghat ?
The emanation of soul-points along with space-points of the luminous and Karman body,
with out leaving the original body, is called Samudghat (commentary on Dravya Sangraha,
10), Just as the current comes through the power-house then the power house is the original
body and the current comes in your house through that original body without leaving that
body, is called Samudghat.
How many kinds the Samudghat are there ?
Samudghat are of seven kinds (1) Vedna Samudghat, (2) Kashaya Samudghat, (3) Vikriya Samudghat, (4)
Marnantika Samudghat, (5) Taijas Samudghat, (6) Ahaaraka Samudghat, (7) Kevali
Samudghat (Dravya Sangraha, 10commentary)
What is Vedna Samudghat ?
Emanation of soul-points out of the body without leaving the original body due to intense
pain caused by Vata (air), Pitta (bile), Cough (phelgm)-engendered-disease or poisining,
etc., is called Vedna Samudghat. (Rajvartika 1/20/12)
How for the soul-points are expanded in Vedna Samudghat ?
The maximum expansion of the soul-points in the Vedna Samudghat remains three times of
the original body with regard to it breadth and length, but there is no such rule that soulpoints should expand three times, there may be increase merely by 1 or 2 soul-points. (Shri
Dhavla, 11/18)
Whether Vedna Samudghat occurs to all living beings ?
No. As there is no intense pain to the Nigodia beings, the three times expansion of their
soul-points of the original body is not possible. (Shri Dhavla, 11/21)
What is Kashaya Samudghat ?
The emanation of soul-points due to intensity of passion measuring three times of ones own
body, is called Kashaya Samudghat Just as the warriors cast their angry looks towards
their enemies in the war, which is apparently seen, this very is the form of the Kashaya
Samudghat. (Kartikeyanupreksha, 176/115, commentary)
Whether the other beings are killed in Kashaya Samudghat ?
There is no such rule.
What is Vikriya Samudghat ?
The emanation of the soul-points for increasing/expanding the body or any organ of the body or
for the transformation in other body-form, without leaving the original body, is Vikriya
Samudghat. The Vikriya Samudghat occurs particularly to the celestial and infernal beings
but it also occurs to the great-saints endowed with Vikriya supernatural power and living
beings of the pleasure land (Bhog bhumi) or to the Chakravarti, etc. great personage. The
Vikriya Samudghat also occurs to the Tiryanchas (Rajvartika, 4/47/4). The Vikriya
Samudghat also occurs to the fire-bodied and air-bodied living beings. (Jeeva kand, 234)
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9.
10.
11.
12.
13.
14.
15.
How far the soul-points are expanded in Vikriya Samudghat ?

The soul-points are expanded up to the region of which one is entitled and within that range
up to that region where the transformation is being done.
What is Marnantika Samudghat ?
The spreading of the soul-points, coming out from the body up to the next birth place.
without leaving the original body before Antar Muhurta of the death, is called Marnantika
Samudghat (Dravya Sangraha, commentary, 10). Just as on the transfer the civil or private
employee, goes to the place of transfer and seeing the office and after arranging for the house
etc. returns back and thereafter proceeds to the place of transfer along with his family members and personal effects.
What is Taijasa Samudghat ?
One effigy of luminous body emanates from the right or left shoulder of some great abstemious Muni endowed with restraint due to generation of distinctive merey / pity or out of
intense anger towards some living beings and the emanation of soul-points along-with that
effigy, is Taijasa Samudghat. (Dravya Sangraha, commentary, 10)
How many kinds the Taijasa Samudghat is ?
The Taijasa Samudghat is of two kinds - auspicious Taijasa Samudghat and inauspicious Taijasa Samudghat.
When the auspicious Taijasa Samudghata takes place and to whom ?
One white coloured and amiable effigy emanates without leaving the original body, from the
right shoulder of such great ascetic who is filled with extreme mercy / pity being pained /
moved seeing the disease, famine ,etc. of the world which after removing the famine, disease,
etc. sufferings spreaded over 12 yojana comes back and enters its original body. (Dravya
Sangraha, commentary, 10)
When the inauspicious Taijasa Samudghata takes place and to whom ?
When some great austere Muni is filled with intense anger then one inauspicious effigy of
vermilion like red colour of tom-cat like shape, emanates/emerges from his left shoulder and
burning his pre-thought of hostile object up to 12 Yojana, is itself destroyed after burning that
restraintful Muni as well. Its height remains 12 Yojana, breadth 9 Yojana and originally extends measuring numerablth part of a Suchyangula (A large quanitity as a unit of area
measurment). (Dravya Sangraha commentary, 10)
Whether there is some speciality in both the Taijasa Samudghatas ?
Both of them occur to the Muni of the sixth stage of spiritual development (Gunasthana
Varti) but the Upsama right belief, dyad translocational / assimilating body vibration (Ahaarak
Kaya Yoga & Ahaaraka Mishra Kaya Yoga) and Parihar visuddhi restraint does not
co-exist with it. (Shri Dhavla, 4/123 and 4/135) and according to preaching of Gurudeva, it
occurs only to the Bhava Purushvedi.
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16. What is difference between both the Samudghat ?

Subject
Inauspicious
Auspicious
Colour
Power
Vermilion like red colour

It destroys all up to 12 yojana
Origin
Expansion
From the left shoulder

Measuring desired region or up
to 12 yojana
Anger towards living beings
Of tom-cat shape
White colour
It destroys / removes famine, disease,
etc. within 12 yojana range
From the right shoulder
Like inauspicious, i.e. up to 12 yojana
Motive
Shape
Mercy / pity towards living beings

Of placid / amiable shape
17. What is Ahaaraka Samudghat ?

One white effigy of one hand height emanates from the top of the head of a saint endowed
with Ahaarak supernatural power who is intensely inquisitive for ascertaining the nature of a
suitable element (reality), then for getting the solution of that inquisitive-ness that effigy goes
to the place where some omniscient or great ascetic well-versed in scriptural knowledge is
seated and asking modestly and getting the solution of his doubt comes back and enters its
original body. It also goes for visiting and paying homage to the places of pilgrimage.
(Kartikeyanupreksha, 176/111, commentary)
This Samudghat occurs to the great Muni who is psychologically male and is of Pramatta
Sanyata named sixth stage of spiritual development. This Samudghat is not accompained
by Upsama right belief, Manahparyaya knowledge and Parihar Visuddhi restraint.
18. What is Kevali Samudghat ?
When the duration of the age of the Omniscient Lord remains only one Antarmuhurta and
that of the remaining 3 non-destructive Karmas remains more, then the soul-points of the
Kevali Lord emanate out of his original body in order to make the duration of all the nondestructive Karma equal through the medium of Danda (staff), Kapat (like gate / door),
Pratara (area), and Lokapooran (universal pervasion), is called Kevali Samudghata
(Kartikeyanupreksha, 176). Just as the wet dhoti dries up soon on spreading and does not
get dry if it is not spreaded, similarly the Karmas become of less duration on spreading the
soul-points as their duration does not become less without spreading.
19. What is the form of Kevali Samudghata ?
The Kevali Samudghata is of four kinds 1. Danda Samudghata - If the Sayoga Kevali is ensconced in sitting posture then his soul
points expand three times of his body and if in standing posture then the soul-points measuring his body-wide emanate and expand up to fourteen Raju long, less by measurement of
atmospheric air-layers (Vat Valaya) vertically up and down (like a staff (Danda)) excepting
atmospheric air layers (Vat valyas).
2. Kapat Samudghata - Kapat means door, Just as the door opens right & left sides,
similarly the soul point expand right & left. In case the Omniscient Lord is ensconced facing
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20.
21.
22.
23.
24.
25.
26.
east then the soul-points expand every where in upside, in the middle and downwards up to
seven Raju each, excluding atmospheric air-layers (Vat valyas) and if the omniscient Lord
is facing north then the soul-points become one Raju wide in upper side, 5 Raju in the
Brahma Loka, one Raju in the middle universe and 7 Raju wide in the lower side excluding atmospheric air-layers.
3. Pratar Samudghata - In this Samudghat the soul-points expand in the remaining region
infront and back side excluding atmospheric air-layers.
4. Lokpooran Samudghata - In this Samudghat the soul-points expand also in the region
of atmospheric air-layers, i.e. spread in the whole universe.
What is the procedure of entering back of the soul-points after Lokpooran Samudghat ?
After the Lokpooran Samudghat, the soul-points contracting gradually come in the Pratar,
from the Praatar in the Kapat, from Kapat in the Danda and from the Danda enter back
the original body.
What time it takes in completing all the Samudghatas ?
It takes eight instant time in Kevali Samudghat and Antar Muhurta time in all the remaining Samudghatas.
How eight instant time is consumed in the Kevali Samudghata ?
One instant time each respectively in the Danda, Kapat, Pratar and Lokpooran
Samudghata is consumed and while returning back one instant each in the Pratar, in Kapat,
in the Danda and in entering back the original body, thus total eight instant time is consumed
in completing the Kevali Samudghat (four instant time while emanating the soul-points and
four instant time while returning back into the original body).
Which Yoga (vibration in soul-points) remains during Danda, Pratar, Kapat &
Lokpooran Samudghata ?
The Audarika Kaya Yoga (vibration of soul due to gross body) remains in the Danda
Samudghata, the Audarika Mishra Kaya Yoga in the Kapat, and Karman Kaya Yoga
in the Pratar and in Lokpooran Samudghata.
Whether all omnicients perform Kevali Samudghata ?
All the Jeevas who are to attain salvation are not required to perform Kevali Samudghata
but whose duration of all the remaining non-destructive Karmas remains more than that of
the Age Karma, those Kevali are required to perform Samudghata in order to make the
duration of all the remaining four non-destructive Karmas equal. (Dhavla book, 1/304)
In which direction, these Samudghata take place ?
The soul-points in the Ahaaraka & Marnantika Samudghata move only in one direction
but in the remaining five Samudghatas the soul-points move in all the ten directions.
How many Samudghatas take place in which life-course (Gati) ?
Hellish life-course
- Vedna, Kasaya, Vikriya & Marnantika Samudghata
Tiryancha life-course
- Vedna, Kasaya, Vikriya (R.V. 2/47/4) & Marnantika
Samudghata
Human life-course
- All Samudghata
Celestial beings life-course - Vedna, Kasaya, Vikriya & Marnantika Samudghata
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27. Which Samudghata takes place in which Gunasthana ?

The Kasaya, Vedna & Vaikriyaka Samudghata take place from 1 to 6 Gunasthanas,
the Marnantika Samudghata from 1 to 11 Gunasthana (excluding 3rd Gunasthana)
the Ahaaraka & Taijasa Samudghata in the 6th Gunasthana and the Kevali
Samudghata in the last Antarmuhurta of the 13th Gunasthana.

1. The celestial beings do not perform Marnantika Samudghata.
2. The least of time is consumed in the Kevali Samudghata.
3. The soul-points of the omniscient touch all of us during Pratar Samudghata.
4. The Muniraj of psychologically male gender and at the 7th stage of spiritual development
can perform Ahaaraka Samudghata.
5. The Ayoga Kevali Lord does not perform Marnantika Samudghata.
Search elsewhere 1. Whether Vedna, Kashaya Samudghata occur in the Karman Kaya Yoga ?
2. According to which Acharya all the Kevali perform Kevali Samudghata ?
3. In which treatise it is written that the Vedna and Kshaya Samudghata also occur in the
Karman Kaya Yoga ?
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Chapter - 59
DHYAN (Meditation)
1.
2.
3.
4.
What is 'Dhyana' (Meditation) ?

(1) ^^mke laguuL;SdkxzfpUrk fujks/kks /;kuekUreqZgwrkZr~** rokFkZ lwk 9@27
- Concentration of thought on one particular object by a person with the best physical structure or constitution, is meditation which extends up to one 'Antarmhurta' (48 minutes).
(2) Nishchayanayapeksha - Due to destruction of delusion which is the root cause of
regarding a situation favourable or unfavoureble one (desired or undesired), the mind becomes stable, that stableness of mind, is meditation.
(3) ^^fpkfo{ksiR;kxks /;kue~** - Abandoning hesitation (uncertainty) of mind, is meditation.
What are the kinds of meditation ?
Meditation is of four kinds - Arttadhyana, Raudradhyana, Dharmadhyana and
Shukladhyana.
What is Arttadhyana and of how many kinds it is ?
'Artta' means pain or grief. Lingering the mind in painful experience, is Arttadhyana, i.e.
painful concentration. It is of four kinds - Ista viyogaja, Anist Samyogaja, Vednajanya
and Nidan.
(1) Ista viyogaja, i.e. separation from the desired one - when agreeable objects like desired
Guru, disciple, friend, brother, woman, wealth, field, etc. are separated, thinking again and
again for regaining them, is Ista viyogaja Artta dhyana, i.e. sorrowful concentration on
separation of the desired ones.
(2) Anist Samyogaja ,i.e. undesirable coincidental meeting. - On the contact of disagreeable
objects like undesired leader, thing, field, brother, etc., thinking again and again for their separation (removal), is Anist Samyogaja concentration, i.e. undesirable coincidental meeting.
(3) Vednajanya - When there is pain caused by terrible diseases such as, cancer, blood
pressure, aids, heart-attack, tuberculosis, tumer, etc. thinking again and again for their removal, is 'Vednajanya' or pain-thinking or sorrowful concentration.
(4) Nidan - Being tormented by the desire for future pleasures, thinking again and again for
their attainment, is Nidana Artta dhyana, i.e. concentration for getting sensory pleasures in
the next birth as the fruit of austerity.
Note : The Nidan Dhyana remains from 1 to 5 Gunasthana and remaining three Artta
Dhyana from 1 to 6 Gunasthanas.
What is Raudra dhyana and what are its kinds ?
Meditation originated from cruel thought activities / feeling is 'Raudra' or cruel concentration. It is of four kinds - 'Himsanand', 'Mirsanand', 'Chauryanand' and 'Parigrahanand'.
(1) Himsanand - Taking pleasure in doing violence by himself, causes to be done by others
and approving the acts of violence, is 'Himsanand' 'Raudra dhyan' i.e. a wicked concentration in violent activities with interest.
(2) Mirsanand - Taking pleasure in telling lie, causing it to be spoken by others and approv287
5.
6.
7.
ing a lier and taking pleasure in slandering ,etc., is 'Mirsanand Raudra dhyana, i.e. concentration in enjoying falsity.
(3) Chauryanand - Taking pleasure in stealing, causing stealing by others, approving theft,
helping the thief in penal proceedings and in purchasing theft-things, is Chauryanand Raudra
dhyana ,i.e. concentration in feeling pleasure in stealing activities.
(4) 'Parigrahanand' or 'Visaya samrakshanand' - Feeling pleasure in collecting belongings, protecting objects of sensual pleasure and to be joyful in their collection and protection,
is 'Parigrahanand Raudra dhyana,' i.e. deep involvement in the lust of wealth.
Note - All Raudra dhyanas occur from first to the fifth stage of spiritual development.
What is the Dharma Dhyana (Virtuous concentration) ?
Stability of mind in auspicious thoughts, is Dharama Dhyana or virtuous concentration.
Dharma (religion) is called as Right faith, Right knowledge and Right conduct and meditation combined with that religion, is Dharma Dhyana (R.K.S., 3) or thought activity of the
soul free from delusion and perturbation and agitation, is called religion and concentration
generated from that religion, is called 'Dharma Dhyana'. (Tattvanushasana, 52)
It is of four types. 'Aaj vichaya', 'Apaya vichaya', 'Vipak vichaya' and 'Samsthan
vichaya'.
(1) Aaj vichaya - Having belief in such subtle entities which are not visible by senses like
karam-bond, salvation ,etc. and concentration on them taking them as granted on the authority of the word of Lord Jinendra Deva, is 'Aaj vichaya Dharma Dhayana' ,i.e.
respecting the teaching of Arihanta and of scriptures.
(2) 'Apaya vichaya' - How people wandering astray in the world, may get rid of (escape
from) false belief, false knowledge and wrong conduct, thinking thus again and again, is
'Apaya vichaya Dharma Dhyana'. (Sarvartha Siddhi, 9/36/890)
(3) 'Vipak vichaya' - (A) Pleasure - pain take place due to rise of Karma such kind of
thinking, is 'Vipak vichaya Dharma Dhyana'.
(B) Living beings get fruits of their virtuous or sinful acts in one or in many births, thinking its
(the fruit of karma) rise, premature fruition, transition of karmic nature, bond, salvation, is
'Vipak vichaya Dharma Dhyana'. (Moolachar, 401)
(4) 'Samsthan vichaya' - Thinking of the structure and measurement etc. of all the three
divisions of the universe is 'Samsthan vichaya Dharma Dhyana'. (Savartha Siddhi, 9/36/
890)
What are ten kinds of Dharmaya Dhyana ?
1. Aaj Vichaya, 2. Apaya Vichaya, 3. Upaya Vichaya, 4. Jeeva Vichaya, 5. Ajeeva
Vichaya, 6. Bhava Vichaya, 7. Vipaka Vichaya, 8. Viraga Vichaya, 9. Hetu Vichaya,,
10. Sansthan Vichaya (Bhava Pahuda Teeka, 119)
What are kinds of Sansthana Vichaya Dharmaya Dhyana ?
The Sansthan Vichaya Dharmaya Dhyana is of four kinds (A) Pindastha Dhyana - Contemplation about the soul present in the body, is the meditation on soul (Pindastha Dhyana) It is of five kinds 1. Prathivi Dharna (Earthly retention) - The adept, sitting on the lonely place, should think
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that this world is deep ocean, it is filled with water, this world is
full of griefs, lotuses of heaven ,etc. sensual pleasures are blooming here & there, in the middle there is one thousand - petalled
lotus and just in the centre of it the Sumeru mountain is situated.
There is one seat on it and I am seated on it.
2. Agneya Dharna (Fiery retention) - Further, the adept contemplates that one lotus with 16 petals is ensconced in his navel
zone on which v (a), etc. 16 vowel alphabets are written in sequence. The great incantation Hram (gz ), is gracing it with its
presence in the pericarp of the lotus from which pointed flame of
smoke is emitting slowly and gradually, the fiery particles (spark)
too began to emit along with the smoke. These sparks arranged
in a row slowly and gradually transforming into burning flames
have caught the fuel of Karmas, now the forest of Karmas began to burn slowly afterwards the Nokarma (body ,etc.) too
began to burn and all are reduced to ashes.
3. Vayu Dharna (Airy retentio) - After it the meditator contemplates that very violent swift and fast wind is blowing trembling
the mountains and it immediately flown the ash-dust of the body
& Karmas and it is now quieted.
4. Jala Dharna (Watery retention) - After it the meditator contemplates that the dense clouds are raining cats and dogs accompanied by lightening and rainbow. This water washes out the entire ash produced due to burning of the body.
5. Tattvaroopvati Dharna (Auspicious conceptual meditationretention) - Afterwards the meditator should contemplate his
ownself free from seven primary substances (blood, flesh etc.),
radiant like full moon of the 15th day of light half of the lunar
month, ensconced on the throne, accompanied by divine
excellences, endowed with grandeur of auspicious benedictory
events (Kalyanakas) worshipped by human & celestial beings
and is free from blemish of Karmas, afterwards should contemplate that the soul placed in his body is male-shaped and has
become free from the eight Karmas.
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8.
(B) Padastha Dhyana - Meditation adhering to Mantras 1. The meditation which is done pronouncing pious verses beginning from incantation of one
alphabet to many types signifying Panch Parmeshthi (five supreme divinities), is called
Padastha Dhyana ,e.g. 'Om' 'Hrim' ,etc.
2. Great ascetics contemplate taking support of which alphabetical verses of many pious /
sacred incantations, is called Padastha Dhyana. Inscribing the Mantra on some fixedspot, like the fore-front of the nose or the middle of the eyebrows concentrates the mind
looking at it. Eight petalled-lotus should be contemplated and on the five out of eight leaves
should contemplate as written Namo Arihantanam, Namo Siddhanam, Namo
Airiyanam, Namo Uvajjayanam, Namo Loe Savvsahunam, .keks vfjgark.ka ] .keks fl)k.ka]
.keks vkbfj;k.ka] .keks moT>k;k.ka] .keks yks, lOo lkgw.ka and on remaining three leaves
Samyag Darshanaya Namah, Samyag Gyanaya Namah, Samyag Charitraya Namah
(lE;Xn'kZuk; ue%] lE;XKkkuk; ue%] lE;d~ pkfj=k; ue%), written should be contemplated.
Similarly all the 24 Teerthakaras from Teerthankara Rishabhdeva to Mahaveer are
contained in the essenceful mystic & chanting word 'Hrim' (ha ) with their respective colours,
should contemplate them.
(C) Roopastha Dhyana (Deep concentration on the form of Lord Arihanta) - The contemplation of the image of the Lord Arihanta ensconced in the Samavsharan, is Roopastha
Dhyana. In this meditation the passionless form / image of the Lord Arihanta ensconced in
the centre of twelve assemblies, endowed with four excellences and eight auspicious emblems is contemplated.
(D) Roopatita Dhyana (formless Meditation) - In this meditation, the meditator contemplating the virtues of the liberated soul (Siddha Parmesthi) meditates that the liberated
souls are intangible, will not take birth in future, not able to be perceived by the senses. Again
that Yogi (Muni) contemplates precisely, his own soul as pure, enlightened, awakened,
untainted, dispassionate like the supreme soul (Parmatma). I am indeed Omniscient, Omnipresent Siddha, contemplating so he meditates his own pure soul. In this way the adept
practising the meditation of Siddha Parmeshthi in the Roopatita Dhyana and also considering himself like the Siddha with regard to the inherent power of the soul and for expressing him-self like the Siddha, absorbs in his own-self, then destroying the Karmas by
his own-self, becomes Siddha Parmeshthi in expressed form.
At how many places of the body the Mantras are installed for meditation ?
The Mantras should be installed for meditation on the following parts of the body - 1. Both
the eyes, 2. Both the ears, 3. Front part of the nose, 4. Fore-head, 5. Mouth, 6. Navel, 7.
Head, 8. Heart, 9. Palate, 10 Centre portion of both the eye-brows. The meditable (the
object to meditated) should be installed in any one of the above ten places. (Jnarnava, 30/13)
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9.
False believers are also seen observing Dharam Dhyana ?

Here the topic / context is of path of salvation and the path of salvation (Moksha Marga)
does not begin without right belief. Hence the existence of right faith is indispensable for
Dharma Dhyana. The meditation of the false-believers ,is called auspicious disposition.
10. What is the difference among Dhyana, Anupreksha (reflection), Bhavna and Chinta?
The stable thought activity, is Dhyana (meditation) and unsteadiness / wavering of mind
from one object to the others, is either Bhavna (feeling) or Anupreksha (reflexion) or
Chinta (thinking). Here, Chinta means thinking. ^^fparua fpark** (Chintnam Chinta).
(Sarvartha Siddhi, 1/13/182)
11. What is 'Shukla Dhyana' ? and what are its kind ?
Concentration occurring in the utmost purity of mind is 'Shukla Dhyana'. It is of four types(1) 'Prthaktvavitarka vichar' - The support or base of which is different object of concentration, (i.e. Prathaka-Prathaka-Artha), the verbal expression or word, (i.e. Vyanjna),
shifting of vibratory activity of mind, speech and body ,(i.e. Yoga samkranti) and scripture
(Shruta), is 'Prthaktvavitarka vichar dhyana' ,i.e. absorption in meditation of the SELF,
but unconsciously allowing its different attributes to replace one another.
Vitarka = Shruta Jn (knowledge of scripture)
Vichar = Samkranti (shifting or change)
Samkranti is of three kinds - 'Artha Samkranti', 'Vyanjana Samkranti' and 'Yoga
Samkranti'.
(i) 'Artha Samkranti', i.e. object shifting - shifting object of meditation ,i.e. passing from
substance to mode and from mode to substance, during meditational phase.
(ii) 'Vyanjana Samkranti' - 'Vyanjana' is verbal expression or word. Taking support of
one scriptural term then support of another scriptural term is taken and again leaving it also
taking support of yet another scriptural term, is 'Vyanjana Samkranti'. In other words
passing from one scriptural term to another and from that to another.
(iii) 'Yoga Samkranti' - Yoga Samkranti is changing from vibratory activity of mind to
vibratory activity of verbal expression and again leaving it also, adopting bodily activity. (Raj
Vartika, 9/44)
(2) 'Ekatvavitarka Avichar' - The Shukla dhyana which occurs with any one of the three
vibratory activities and without shifting of object, verbal expression and vibratory activity of
body, is 'Ekatvavitarka Avichar Shukla Dhyana', i.e. single scriptural concentration.
(Sarvartha Siddhi, 9/40/898)
(3) 'Sukshmakriya pratipati' - When the duration of 'Ayu Karma' (age determining karma)
of an Omniscient possessing physical presence (Syoga Kevali) remains with in one
'Antarmuhurta' (i.e. 48 minutes) then he gives up entirely the activities of the mind, speech
organs and gross bodily activity and depends only on slight bodily activity, only then
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'Sukshmakriya-pratipati Dhyana' comes into being.

Suksma = micro, kriya = Vibratory activity, Pratipati not falling back ,i.e. goes precisely up
wards. (Sarvartha Siddhi, 9/44/906)
(4) 'Vyuparatakriya nivartti'-, (i.e. No yoga or vibratory activity of mind, speech or
body)'Vyuparatakriya nivartti' - Vi+uprata+kriya+Anivrtti, i.e. In which specially the vibratory activities have been completely alienated (dispelled), that is 'Vyupratakriya' and
'Vyupratakriya nivrtti dhyana' is that which consists of both the 'Vyupratakriya' and
'Anivrtti' (Abstinence from attachment to external objects) ,i.e. concentration which takes
place in the state free from vibrating activity of mind, speech and body, is called 'Vyupratakriya
nivrtti dhyana'. (Tatvartha Sutra, 9/39)
Shukla Dhyana
Gunasthana
In Prathaktvavitarka Vichara
From 8th to 11th
In Ektvavitarka Avichara
12th
In Suksmakriyapratipati
13th
In Vyupratakriyanivartti
14th
12. What is the fruit of meditation ?
The fruit of painful and cruel concentration, is world and that of the Dharma Dhyana &
Shukla Dhyana, is salvation.
13. What are four ingredients / chapters (Adhikar) about meditation ?
The meditator
Who meditates
Meditation
The process of contemplation
Fruit of the meditation
Stoppage & Dissociation of Karmas
Dhyeya
The meditable object of concentration. (Jnarnava, 4/5)
14. What sort of meditator should be ?
He should be of the observer of five rules of moral conduct, i.e. should be free from five sins.
Keeping silence is beneficial in meditation. What sort of silence should be ? It should be by
mind, speech and body, i.e. no inclination to speak should arise in the mind, not uttering even
'hum' and 'haw' by words, also not doing any thing by body, i.e. neither alluding nor showing
by writing, should take food once in a day that too in limited quantity and the food should be
genuine (pure) and food material should not be more fried, should not contain more chillies,
spices and heavy (indigestible) food-stuff. No public contact, should be controller of mind
and should be able to subdue his senses, his posture should be stable, should be steadfast
(resolute) ,i.e. should not flinch in times of calamity. Such kind of meditator has been praised
in scriptures.
15 Which are the suitable places for meditation ?
Suitable places for meditation are mountain, cave, hollow of the tree, bank of the river,
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cremation or burial-ground, park, forest, shore of the ocean, confluence of rivers, place from
where virtuous souls got salvation, i.e. Siddh Kshetra, place where some miracles or excellence happened, i.e. Atisaya Kshetra, place of pilgrimage ,etc. such place should be free
from woman, animal, eunuch and men of bad character (Raj Vartika 9/44).
But there is no such rule for capable competant persons, they can meditate at any place.
16. Which directions and postures are suitable for meditation ?
Meditating facing east or north direction, is praiseworthy. The sun rises in the east which
proves pernicious (destructive) for darkness, therefore, east direction is laudable. Our works
(purpose) should be progressive day by day like the rise of the sun, desiring so, people
perform meditation, etc. desired works facing east direction.
Teerthankaras are found at all times in Videha Kshetra. Videha Kshetra is in north
direction, therefore, assuming ensconcing Teerthankara in heart, meditation ,etc. desired
acts are performed facing north direction. (Bhagwati Aradhna commentary, 562)
Lotus posture or Kayotsarga (spiritual or meditative relaxation) posture is best. A meditator sitting in an uneven posture necessarily feels pain due to which the mind is oppressed
owing to which he gets distressed (agitated). Whether meditation is possible in the state of
agitation ? No. therefore, meditation should be undertaken in the above two postures. (J.S.K.,
2/135)
Special attention - There is no such rule of direction and posture for capable persons.
Illustrations of Meditation (1) When you go to see the cinema, then doors, windows, holes, etc. of the picture-hall are
closed and the electric current of the inner portion of the cinema hall is also switched off.
Then the scenes are clearly visible on the screen. Similarly we close the doors, windows
holes of senses at the very first instance for seeing the Self, then electric current of intentions
and hesitation of mind is switched off, only then the inner picture ,i.e. self-intution is seen
(introspection takes place).
(2) There are three hands in the watch ,i.e. of hour, minute and of second. The hand of the
hour (which shows the time in hours) moves but doesn't seen as moving likewise hand of the
minute moves but doesn't seen as moving but the hand of the second not only moves but
gallops. Similarly we all possess three vibratory activities. Bodily vibration is like the hand of
hour, vibratory activity of the speech is like the hand of the minute and the vibratory activity
of mind is like the hand of the second. When we sit in meditation then body and speech
become stable but the mind runs. All the three hands meet at 12 O'clock and the hand of the
second immediately runs away from there - when the hand of the hour and the hand of the
minute labour / effort much then all the three meet at 1.05, 2.10 hours and so on. Similarly,
when we engross in meditation for hours together then the mind, speech and body becomes
stable but only for a moment and the mind immediately slips away from there. It is also
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essential for meditation that we should not think of so many coming years. For the purpose of
practice, we will not think of the events which may happen after one year ,then which are to
happen after one month ,then after one fort-night, then after one week ,then after one day,
then one hour and by and by come at one 'Samaya'. This is also an art for concentration.
17. How many kinds of meditations occur in one to four-sensed beings and irrational
five-sensed beings ?
Two meditation occur - painful & cruel concentration.
18. How many meditations occur to five-sensed beings ?
All meditation occur to the five-sensed beings.

1. There is rise of Asata Vedniya to the omniscient Lord, hence the Artta Dhyana also
occur to him.
2. The Artta Dhyana also occurs to the mosquito.
3. The hellish being does not have Aaj Vichaya Dharma Dhyana.
4. The Sukshma Kriyapratipati Dhyana occurs to the Teerthankara Lord ensconced in
the Samavsarana.
5. The Gandhar Parmeshthi also suffers from Ishta Viyoga.
Search elsewhere 1. There are also ten kinds of Dharma Dhyana, search their definitions ?
2. The fruit of the Artta Dhyana is age-bond of Tiryanchas, who Acharya described it ?
3. How many meditations occur in Anaaharaka Margna and why ?
4. Who Acharyas regarded Dharma Dhyan up to 10th Gunasthana ?
5. Who Acharya has regarded Shukla Dhyana from 11th Gunasthana ?
6. Who Acharya has regarded both the Shukla Dhyanas in the 11th Gunasthana as well
as also in the 12th Gunasthana ?
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294
Chapter - 60
NAYA (StandPoint)
1.
What is Naya ?
^ldykns ' k% iz e k.kk/khuks fodykns ' k% u;k/khu%*A
2.
3.
4.
5.
The Sakladesha, (i.e. a synthethic statement which present / narrates a thing as an undifferentiated whole which has an infinite number of differentes and modes as an undifferentiated
whole), is the object of Praman (right knowledge) and the Vikladesha ,(i.e. expounding
some things ,i.e. an analytic statement with steps or sequence), is the object of Naya ,i.e.
standpoint. (Sarvartha Siddhi, 1/6/24) or the motif or intended meaning of the knower, is
Naya or the alternative or optional meaning of the scriptural knowledge, is Naya or the
thought of expressing any one attribute of an object (out of its infinite conditions of attributes)
as the main over-looking other attributes at that time or taking them as subsidiary, is Naya.
How many kinds are there of Naya ?
There are seven kinds of Naya - Naigama Naya (figurative / imaginative standpoint),
Sangraha Naya (collective standpoint), Vyavhara Naya (the analytic standpoint), Rijusutra
Naya (straight standpoint related to present), Shabda Naya (verbalistic standpoint),
Sambhirudh Naya (conventional standpoint) and Avambhoot Naya (specific standpoint
or an exact understanding standpoint).
What is Naigama Naya ?
Imaginative standpoint - The standpoint which grasps the resolve alone in the meaning of
incomplete/unaccomplished works, i.e. grasps through imagination alone, is Naigama Naya,
e.g. at the time of burning the fire in the kitchen to say I am cooking food. It is of three types1. Bhoot Naigama Naya - When the past is attributed to present, is called Bhoot (past)
Naigama Naya ,e.g. to say that today on Mukuta Saptami Teerthankara Paraswanath
attained salvation.
2. Bhavi (future) Naigama Naya - When the future is attributed to present, is Bhavi
(future) Naigama Naya ,e.g. to call the Arihanta Lord as an accomplished (Siddha) soul,
to say a prince a king and to say a Brahamchari as the Muni.
3. Vartman (present) Naigama Naya - To speak about the work as accomplished at its
start though it is partially accomplished and still incomplete, is Vartman (present) Naigama
Naya ,e.g. (1). The tailor has cut the cloth and sewed it a little but told it has been totally
sewed.
(2.) To say half cooked rice as totally cooked.
What is Sangraha Naya ?
Grasping all objects in a single form without contradicting its own class, is the collective
standpoint. ,e.g. saying substance includes all substances, saying Jeeva means all Jeevas,
saying Muni means all Muni and saying trader includes all traders. (Sarvarth Siddhi, 1/133/244)
What is Vyavhar Naya (Analytic stand point) ?
The standpoint which analyses, methodically the substances comprehended by the collective
295
standpoint, is the Analytic standpoint, e.g. to classify substance into six kinds, to classify
Jeeva into two kinds worldly and liberated.
6. What is Rijusutra Naya (straight standpoint) ?
The standpoint which grasps only the present mode of an object, is straight / pin-point
standponit. It is of two kinds - Sukshma Rijusutra Naya (fine / minute pin-point Naya,
which standpoint makes the single momentary mode of an element as its object, is Sukshma
Rijusutra Naya,. e.g. words are transitory. (S. Naya Chakra, 18)
Sthool Rijusutra Naya (gross pin-point standpoint) - It makes physical mode of the substance existed in many different times as its object ,e.g. the human ,etc. modes remain only
up to the duration of their respective age. (Alap Paddhati, 75)
7. What is Shabda Naya (verbal standpoint) ?
(1) The standpoint which grasps / comprehends the meaning through word removing the
faults of number, gender, case tense ,etc., is verbal standpoint, e.g." Amra Vanah", i.e. trees
of mangoes are forest. here the word Amra (mango) has been used as plural and the word
Van is singular, though such kinds of sentences are used in practice, but the Shabda Vyavhar
Naya considers it improper. (Sarvarth Siddhi, 1/33/246)
(2) Which grasps only one meaning of all synonym words, is Shabda Naya, e.g. Nirgrantha
(unattached & passionless saint), Shraman (Jain saint), Muni (who is initiated in Jinaorder) ,etc.
8. What is Sambhirudha Naya (conventional standpoint) ?
The standpoint which grasps the conventional / prime meaning out of the different meaning of
a word, is conventional standpoint, e.g. The Hindi word 'Go' ( xks ), denotes many meaningsearth, speech, ray ,etc. nevertheless to grasp only cow from the word 'Go'. (Sarvarth Siddhi,
1/33/247)
9. What is Avambhoot Naya (specific standpoint) ?
When the spoken word agrees with the activity which is going on only at present and the
standpoint which makes such situation as its object, is Avambhoot Naya, e.g. To say a man
worshipper when he is actually worshipping at present, to call a person King when he is
actually governing the Kingdom, to say Acharya at the time when he is giving expiation or
initiation, to say a teacher when he is actually teaching ,etc. (Sarvarth Siddhi, 1/33/248)
10. Which are nine Nayas ?
Adding Dravyarthika (substantial standpoint) & Paryayarthika Naya (mode standpoint)
in the above seven Nayas become nine Nayas. (Alap Paddhati,41)
11. What is Dravyarthika Naya ?
Substance, i.e. object in general is the theme of Dravyarthika Naya. (Alap Paddhati,185)
12. What is Paryayarthika Naya ?
This standpoint makes the mode ,i.e. some speciality / particularity of the object as its theme
(Alap Paddhati, 191), e.g. - when a general look is cast at the river then attention is not
towards the specialities of the colour, odour and taste of the water but only water and water
appears in the mind, it is the example of Dravyarthika Naya, but when the specialities of its
colour, odour and taste attract our attention then it is the example of Paryayarthika Naya.
296
13. How many Nayas are Dravyarthika and how many are paryayarthika Naya out of
seven Nayas described above ?
The first three Nayas, viz. - Naigam Naya, Sangraha Naya and Vyavhara Naya are
Dravyarthika Naya and remaining four, i.e. Rijusutra Naya, Shabda Naya,
Samabhirudh Naya and Avambhoot Naya are Paryayarthika Naya.
14. The object of these seven Nayas is gradually subtle and more subtle, give examples
of them ?
(1) Seeing some person keeping company of sinners then it is said that this person is a hellish
being by the Naigama Naya.
(2) When that person collects material / implements with a view to kill some living being, is
called a hellish being by Sangraha Naya.
(3) When some person wanders about in the search of deers taking bow and arrows, in his
hand then he is called a hellish being by the Vyavhara Naya.
(4) When the sinner attacks the deers sitting on a hunting place, then he is called a hellish
being by Rijusutra Naya.
(5) When the Jeeva (deer) is killed then that violent attacker sinner engaged in violent work
is called a hellish being by Shabda Naya.
(6) When the person bonds the Karma of hellish being (life-course and age) and engages /
connects himself in hellish-being like activities, only then he is called a hellish being by
Samabhirudah Naya.
(7) When that person having reached in the hellish life-course, begins to experience sufferings of the hell only then he is called a hellish being by Avambhoot Naya. (As quoted in Shri
Dhavla, Book 7/4 p. 28-29)
Spiritual Nayas
15. How many kinds are there of Nayas based on spiritual system ?
There are two basic kinds of Naya based on spiritual system (1) Nishchaya Naya (The real standpoint) - The standpoint which grasps the object in an
identical form (lack of difference) without differentiating between virtue-virtuous and between mode and the substance with particular form & mode, i.e. Paryaya-Paryayee, is
called Nishchaya Naya.
(2) Vyavhara Naya (The formal standpoint) - The standpoint which grasps the object
differentiating between virtue - virtuous and mode and the substance with particular form of
mode, is called Vyavhara Naya. (Alap Paddhati, 216)
16. How many kinds is the Nishchaya Naya ?
The Nishchaya Naya is of two kinds Suddha Nishchaya Naya (standpoint believing the pure soul) and Asuddha Nishchaya
Naya (standpoint of impure aspects of the soul). (Alap Paddhati, 217)
17. What is Suddha Nishchaya Naya ?
The standpoint which grasps the virtue and virtuous in an identical form devoid of Karma
generated perversions, is pure Nishchaya Naya, e.g. The Jeevas consists of omniscience.
297
18.
19.
20.
21.
22.
23.
24.
There is neither bond nor salvation nor Gunasthana ,etc. to the Jeeva with regard to the
Nishchaya Naya. (Alap Paddhati, 218)
What is Asuddha Nishchaya Naya ?
The standpoint which grasps the virtue and virtuous in an identical form associated with
Karma generated perversions, is Asuddha Nishchaya Naya, e.g. The soul is itself the
doer and enjoyer of his Bhava Karmas (psycical Karma) in the form of all kinds of the
infatuation attachment - aversion. (Alap Paddhati, 202)
How many kinds of the Vyavhara Naya are there ?
Vyavhara Naya is of two kinds Sadbhoot Vyavhara Naya and Asadbhoot Naya. (Alap Paddhati, 220)
What is Sadbhoot Vyavhara Naya ?
To differentiate between virtue-virtuous of an object with regard to names ,etc., is Sadbhoot
Vyavhara Naya e.g. knowledge perception ,etc. of the Jeeva. (Alap Paddhati, 221)
How many kinds are there of Sadbhoot Vyavhara Naya ?
There are two kinds of Sadbhoot Vyavhara Naya (1) Upcharit Sadbhoot Vyavhara Naya (A figurative standpoint regarding different virtues). The standpoint which grasps the difference between virtue - virtuous associated with
Karma-generated perversion, is called Upcharit Sadbhoot Vyavhara Naya e.g. sensory
knowledge etc. virtues of the Jeeva. (A.P., 224)
(2) Anupcharit Sadbhoot Vyavhara Naya (standpoint expressing the unitariness of different substances, e.g. body & soul). The stand point which grasps the object of difference
in the form of virtue - virtuous in a Jeeva devoid of Karma-generated perversion, is called
Anupcharit Sadbhoot Vyavhara Naya, e.g. omniscience ,etc. virtues of the Jeeva. (Alap
Paddhati, 225)
What is Asadbhoot Vyavhara Naya ?
The standpoint which grasps the different / distinct thing, is called Asadbhoot Vyavhara
Naya, e.g. the body, house, etc. of the Jeeva. (Alap Paddhati, 222)
How many kinds are there of Asadbhoot Vyavhara Naya ?
The Asadbhoot Vyavhara Naya are of two kinds Upcharit Asabbhoot Vyavhara Naya (which accepts altogether different things as identical). The standpoint which grasps the mutual relation in altogether different objects which are
devoid of synthesising relation, is Upcharit Asabbhoot Vyavhara Naya ,e.g. Wealth of
Devadutta, palace of Ram, Lanka of Ravana, etc. (Alap Paddhati, 227)
Anupcharit Asabbhoot Vyavhara Naya (standpoint expressing the unitariness of different substances). The standpoint which grasps relation of the things / objects with synthesising
relation, is called Anupcharit Asabbhoot Vyavhara Naya, e.g. to say body of the Jeeva.
(Alap Paddhati, 228)
How many kinds are there of Upcharit Asadbhoot Vyavhara Naya ?
The Upcharit Asadbhoot Vyavhara Naya is of three types (1) Svajatiya Upcharit Asadbhoot Vyavhara Naya.
(2) Vijatiya Upcharit Asadbhoot Vyavhara Naya.
298
(3) Svajatiya - Vijatiya Upcharit Asadbhoot Vyavhara Naya. (Alap Paddhati, 88)
25. What is Svajatiya Upcharit Asadbhoot Vyavhara Naya?
The standpoint which describes the substance of ones own class / community as the owner
of substance of the same class, by conventional usage, is Svajatiya Upcharit Asadbhoot
Vyavhara Naya, e.g disciple, son, daughter, woman (wife) all are mine. (Alap Paddhati,
89)
26. What is Vijatiya Upcharit Asadbhoot Vyavhara Naya?
To say that gold, silver, clothes, Picchi, Kamandalu ,etc. are mine, is Vijatiya Upcharit
Asadbhoot Vyavhara Naya. (Alap Paddhati, 89)
27. What is Svajatiya-Vijatiya Upcharit Asadbhoot Vyavhara Naya?
The standpoint which says that the country, state, fort all are mine, is Svajatiya-Vijatiya
Upcharit Asadbhoot Vyavhara Naya, because the country, state consists of both-animate and inanimate objects / matters. (Alap Paddhati, 91)
28. What is Nayabhas (Illusory standpoint) ?
That which accepts the existence of only one attribute (of the substance) and refutes all
remaining attributes, is called Nayabhas. Nayabhas, Durnaya, Nirpeksha Naya, Mithya
Naya all are synonymous words.
The following table is given for knowing / understanding spiritual stand points.
Spiritual standpoint
Nishchaya Naya
Suddha
Nishchaya Naya
Vyavhar Naya
Asuddha
Nishchaya Naya
Sadbhoot
Vyavhar Naya
Upcharit Sadbhoot
Vyavhar Naya
Anupcharit Sadbhoot
Vyavhar Naya
Upcharit Asadbhoot
Vyavhar Naya
Svajatiya Upcharit
Asadbhoot
Vyavhar Naya
Vijatiya Upcharit
Asadbhoot
Vyavhar Naya
299
Asadbhoot
Vyavhar Naya
Anupcharit Asadbhoot
Vyavhar Naya
Svajatiya-Vijatiya
Upcharit Asadbhoot
Vyavhar Naya

1. When at the time you are washing clothes at that time you are a washerman by Vyavhar
Naya?
2. Who has left the job of the Doctor, to call him as Doctor by Bhoot Naigam Naya?
3. There are many disciples of the Guru to say so is not Vyavhar Naya.
4. The Chakravarti is the Lord of six division of the land, saying so is Svajatiya-Vijatiya
Upcharit Asadbhoot Vyavhara Naya.
5. To say a person a priest when he is worshipping, is Avambhoot Naya.
Search elsewhere ?
1. Which are Artha Naya, Jnana Naya & Shabda Naya (meaning, knowledge and word
Naya) out of above mentioned seven Nayas ?
2. What is the difference between Agam Naya (canonical Naya) & Adhyatma Naya
(spiritual Naya) ?
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300
Chapter - 61
ANEKANT & SYADVADA

1.
2.
3.
4.
5.
6.
What is Anekant ?
Aneka + Anta = Anekanta the word Aneka means more than one and the word Anta
means attribute or Dharma. The existence of the many mutual contrary attributes in an
object, is Anekanta.
How many types are there of Anekanta ?
The Anekanta is of two types (1) Samyaka Anekant - To accept relatively many attributes of the object / matter.
(2) Mithya Anekant - To imagine many attributes of the object absolutely.
What is Syadvada ?
The language - method of description of Anekant-Dharma, is Syadvada. The word Syata
means 'relatively in some respect' and the word Vada means to narrate, to speak.
How many Bhangs/division (alternative exposition or assertion) are there of
Syadvada ?
There are seven division of the Syadvad, i.e. a doctrine of relative assertion.
What is called Sapta Bhang ?
(1) ^îz'u o'kknsdfLeu~ oLrqU;fojks/ksu fof/k izfr"ks/k fodYiuk lIrHkaxh** ,i.e. the imagination
of affirmation / assertion-negation in a single object according to the question but non-contradictory of accurate knowledge (Praman or right knowledge), is Sapta Bhang. (Rajvartika,
1/6/5)
(2) The groups of seven Bhangas ,i.e. division, is called Saptabhangi.
Enumerate the names of Sapta Bhang ?
The names of Sapta Bhanga are as follows (1) Syat Asti Eva, (2) Syat Nasti Eva, (3) Syat Asti-Nasti, (4) Syat Avaktavya Eva, (5)
Syat Asti Avaktavya, (6) Syat Nasti Avaktavya, (7) Syat Asti-Nasti Avaktavya. (R.V.,
4/42/15)
(1) Syat Asti Eva - Existent in some respect (may be, it is) ,- e.g. with regard to Ramchandra
ji, Seeta ji is precisely the wife.
(2) Syat Nasti Eva - Non-existent in some respect (may be, it is not) -, e.g. Seetaji is not
wife with respect to some other person except Ramchandra ji.
(3) Syat Asti-Nasti - Existent - non-existent in some respect (may be, it is and it is not) ,e.g. Seetaji is the wife with respect to Ramchandra ji and with respect to other person, she is
not wife.
(4) Syat Avaktavya Eva - Inexpressible in some respect (may be, it is indescribable) -, e.g.
Seetaji is the wife with respect to Ramchandraji, not in respect to other persons. Both these
relativities can not be stated simultaneously, hence, with respect to simultaneous relativity it is
indescribable.
(5) Syat Asti Avaktavya - Existent inexpressible (may be, it existent in some respect and yet
301
inexpressible) - ,e.g. Seetaji is precisely the wife with respect to Ramchandra ji, but it can not
be expressed simultaneously with respect to both Ramchandra ji and some another person
at one and the same time.
(6) Syat Nasti Avaktavya - Non-existent in some respect but is inexpressible (may be, it is
not and yet inexpressible),- e.g. Seetaji is not wife in respect of some other person but it is
not possible to express simultaneously with respect to both states Ramchandraji and other
person, hence it is Nasti Avaktvya.
(7) Syat Asti-Nasti Avaktavya - Existence - non-existent in some respect but is inexpressible (may be, it is and it is not and also inexpressible) -, e.g. Seetaji is the wife with respect to
Ramchandraji and not with respect to other person and it is not possible to express simultaneously with respect to all these three states, hence it is Asti-nasti Avaktvya.
7. Which doctrinal example of Saptabhangi was given by Acharya Shri Jnasagarji ?
(1) The living being of the first spiritual stage of development (Pratham Gunasthanavarti)
is Asti false-believer.
(2) The Kshayika Samyagdrishthi (holder of irrevocable right belief), is a Nasti false
believer.
(3) The living being of the third Gunasthan, remains Asti-Nasti false believer.
(4) The Jeeva of the second Gunasthana, remains Avaktavya false believer.
(5) The Jeeva of Kshyopsama Samyagdrishti (destruction-cum-suppression of Karmas),
remains Asti Avaktavya false believer.
(6) The Jeeva of Upsama Samyagdrishti is Nasti Avaktavya false believer.
(7) The Jeeva of Karan Labdhi (who is with attainment of efficiency causing right preception
in Antar Muhurta) is Asti-nasti Avaktavya false believer.
8. How the Anekanta is a thing of our day to day social behaviour ?
Anekant is a thing of our day to day social intercourse, without adopting it our publicinteraction would become standstill ,i.e. it can not run even for a single instant. It is publicly
seen that precisely one person is called son with respect to his father, the same person is
called father with respect to his son, similarly maternal uncle with respect to his nephew
(sister's son) and nephew with respect to his maternal uncle, similarly one is called son-inlaw with respect his father-in-law and father-in-law with respect to his son-in-law. Similarly,
one is called disciple with respect to his Guru and Guru with respect to his disciple. Just as
many relations are possible with one person, similarly many attributes exist in one object /
thing. If some one says he is my maternal uncle, if it is said that he is maternal uncle of all &
sundry then this is one-sided view, is the cause of discord, and the Anekanta (doctrine of
manifold aspects) is a thing of coordination.
9. Whether the thing / objects consists only of seven Bhangas ?
The inquisitiveness can not be more than seven and their solution is also done by seven kinds,
hence each thing also consists of only seven Bhangas.
10. How many basic Bhangas are their in Sapta Bhangi ?
Basically there are three Bhangas in Sapta Bhangi - Syat Asti Eva, Syat Nasti Eva and
Syat Avaktavya, the remaining four Bhangas are formed by combination of the above
302
three Bhangas, thus Bhangas become seven.

11. Whether the Anekant is fraud ?
No. The others are deceived in fraud, but there are many attributes in the Anekant and
which attribute the speaker is desiring to express, is Anekant., e.g. Nav Kambalo Devadatta
Here, the word Nav denotes two meaning, one meaning is number 9 and other is new. The
speaker's intention was that he possesses 9 blankets not 3,4 but the listener grasped the
meaning as new blanket not old. (Raj Vartika, 1/6/8)
12. The friend of Pandit Gangaram ji of Varanasi asked him why he is so much attached
to Jainism although he is not born among the followers of Jainism ?
Pandit ji picked up four photos of his house taken from all the four sides. Showing photos
pandit ji asked him as to whom these photos belong ? the reply was that indeed ,those
photos were of Pandit ji's house. Pandit ji told this very is Syadvad. The house is one but it
appears that each of these four houses are different with one another, similarly as many as
there are attributes and modes of any object what-so-ever, to express / tell them with so
many views, is precisely Syadvada. The complete and actual (genuine) apprehension of any
object can not be attained by one sided-view without Syadvada.
13. How quarrelling followers of one sided / absolutist doctrinaires were made understand by the follower of manifold aspects (Anekantvadi) ?
One elephant came in the town. Six blinds (Soordas) heard and came near the elephant, one
of them touched its tail and said, "The elephant is like a rope", the second touched its foot
and said, "Well, the elephant is like a pillar". The third touched its trunk, said, "It is like a
pestle". The fourth touched the stomach of the elephant and said, "Well, it is like a wall". The
fifth touched its ear and said, "It is like a winnowing basket". The sixth Soordas touched its
tooth and said, "It is indeed like a bow". Those six blinds began to quarrel about the elephant
sitting in one place, all were obstinate about their own observation, one man passed from
there, he knowing / understanding the cause of their dispute / controversy said - "why are
you quarrelling ? each all of you have touched only one limb of the body of the elephant, not
touched the whole body of the elephant, that is why you are quarrelling among yourselve.
Listen attentively, I tell you the whole form of the elephant. Combining tail, foot, trunk,
stomach, ear, tooth, etc. all limbs ,the complete form of the elephant takes shape."
The blind men understood the thing and repented for their own one-sided view.
1. The example of day-night can not be given for Syat Avaktaya Eva.
2. Each Jeeva is of Asti form with respect to knowledge ,etc. attributes.
3. One thing / object can consists of 8 Bhangas.
4. The one and the same person can, precisely be grand maternal father and grand father.
5. Each thing is, precisely in the Nasti form with respect to other's Chatushtaya, i.e. substance, location/region, time and state / volition (Bhanga), i.e. combination of four, it is
called Syat Nasti Eva.
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ftuljLorh

Muni Prashant Sagar

Dr. Prem Chand Jain

Dharmodaya Sahitya Prakshan

Jain philosophy is an unfathomable ocean.

Dr. Premchand Jain

Muni Prashant Sagar

^^Kkku nq%[k dk ewy gS] Kkku fg Hko dk dwy A

D;k D;ksa fdruk dc dgk] [kkst djs foKkku]

stages of renunciation of vowed Shravaka)

Method / Procedure of visiting

PRATHMANUYOGA (Exposition of Biographical description of great personages)

The great incantation NAMOKAR

What is Mantra ? (incantation) ?

Namokar Mantra be recited,

Note-1. Consonants with vowels are to be counted here such as in UU - , ,

West - Padmantaka (It is destroyer of heart-feelings).

fl U flflU p (fl, . 66)

'Chaturvidha hi vagvaikhri Madhyama Pashyanti Sukshmascheti.' (Tattvanushashan,

24. What is the grandeur of 'Namokar Mantra' ?

When Jainism was established and by whom ?

8. It has been said in Nag Purana -

Exercise Whether correct or incorrect ?

ORDER / SUCCESSION OF THE WORLD

What is the order/succession of the world in Bharat & Airavata Kshetra ?

years in the last.

roam about in jungles naked, being homeless.

be gradually increasing in these periods. One 'Kalpakala' is completed after expiry of

What penal provision remains in vogue in the final stage of Bhogbhumi?

Florida and its teeth are 7 inch long.

The period of pleasure

The period of pleasure

1 Purva 2 korhaKoti korhi Sagar

Dushma Dhanusha Dhanusha

of all the The period of more pain

of all the The period of pain

Sixth Dushma- 3 Hands 1 Hand 20 Years 15 or 16 21000 A gain and

Black like The period of pain &

Who is called Teerthankara ?

Name Of Teerthank. Emblem

24. Mahavir Swami Ji

17. How many 'Teerthankaras' are with symbols of one-sensed being ?

41. Who (Teerthankar) had biggesst assembly of disciples?

Exercise Whether correct or incorrect ?

deities used to dance in each of them.

Grandeur becomes slave, deities fetch the water,

Exercise Whether correct or incorrect ?

Exercise Wether correct or incorrect ?

Where from baby Rishabhdeva had come ?

Tell prevalent names of Teerthankara Rishabhdeva ?

What were the names of the Yaksha-Yakshni of Teerthankara Rishabhdeva ?

Which son of king Rishabhdeva first of all attained salvation ?

From when the country Bharat is named as Bharat Varsha ?

Who was the first expositor of female education ?

Exercise Whether correct or incorrect ?

Search elsewhere 1. Enumerate 10 past births of Rishabhdeva.

What were the names of parents of Parshwa kumar ?

Sulochna and chief listner was Mahasen.

Exercise Tell, whether correct or incorrect ?

Where child Mahavir was born ?

ACHARYA SHRI SHANTISAGAR JI

When and where Acharya Shri Shantisagar ji was born ?

(5) Status of Charitra Chakarvarti - At Gajpantha, 'Vikram Samvata', 1994 (Christian

Acharya Shri Shantisagarji