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Use of oil, butter, yogurt and sugar should be minimized, and avoided where
possible. Also discouraged are snacks, sweets and fried foods. Sometimes the trasa-jivas
(mobile living beings) are said to be present in the moist fruits, and even the eating of the
dried fruits is sinful because of the räga (attachment) involved. Flower (an abhaksya)
contains minute living beings and mushroom (an ananta-kaya) has innumerable living
organisms. Therefore, the consumption of flowers and mushroom is also forbidden. One
should also avoid eating leftovers.
Shrävaka should also avoid walking on grass or wet ground, and unnecessary use
of soil, vegetation, water, fire and air.
We do not eat meat of cow, then how can we consume cow’s milk?
To eat cow's meat, the cow has to be killed. For cow's milk, we do not kill cow.
But we must make sure the cow’s milk is extracted without causing any pain to it and the
milk was in excess, and we did not deprive the cow’s off-springs from their mother's
milk. If we do not remove the excess milk from cow, we may be doing more harm to it
than help. When we use the butter and cheese, we should make sure that they (specially
the cheese) do not contain any animal ingredients. Jainism considers that the use of milk
and milk products, oil, etc., is not healthy for spiritual advancement. There are people in
US who are called vegans. Vegans do not eat dairy products.
What is wrong in eating the meat of naturally died animal?
Dead animal contains very high number of invisible living organisms and their
number keeps on multiplying as time passes. Most organisms have the same color as the
meat’s. Therefore, eating meat of naturally dead animal does involve a higher form of
violence.
What's wrong in buying readily available meat, when you haven't killed it yourself?
Purchasing readily available meat creates demand and encourages others to kill.
Thus it is equivalent to committing the deed. The 'neat' packaging of meat hides the pain
that occurred before. It is unfortunate that packaging keeps scenes of slaughterhouses off
the minds of the consumers. It is himsä (violence) - whether a person kills living beings
himself/herself, or causes others to kill them, or gives consent to others to kill.
But meat-eating makes people stronger and healthy. Is it true?
No. It is a wrong belief that animal food makes us stronger and healthy. The
human physiology is for eating and digesting vegetarian food and is significantly
different than meat-eating animals. Animal food is laced with fat, cholesterol, pesticides,
hormones, antibiotics and similar harmful ingredients. Meat eaters are more prone to
heart failure, cancer and other killer diseases. Animal food transmits as many as 160
contagious diseases to human under natural conditions. Animal food also lowers the
immune status. Vegetarianism increases endurance and stamina, and makes people
healthy and smart. Vegetarian food prevents various cancers, hemorrhoids, constipation,
ulcer and many diseases. Smart animals like elephants, cows, bulls, gorillas, horses, apes
and chimpanzees are all vegetarians.
But Non-vegetarians argue that the meat is the best source of protein. Is it true?
No, it is not true. Meat provides much more protein than the daily need of an
average person which is 10 to 15 grams. Excessive intake of protein is harmful. In
addition, the meat protein is disease-prone. Protein from vegetarian foods (specially from
grains) is very useful and quality-prone. Also it is not excessive. Similarly, vegetarians
get their calcium, iron and other vitamin needs from various vegetables, dark and leafy
greens, beans, cereals, nuts, fruits, juices, milk, yogurt and 15 to 20 minutes of sunlight
daily. There are 120 million animals a week are killed for food in the United States. This
is equivalent of one animal per person per year on Earth.
Will my being vegetarian stop violence to animals?
No, not totally but it will definitely decrease violence to animals to some extent.
Being vegetarian is a right step in the direction of achieving the goal. In the beginning
only one person takes the initiative for every cause, others follow him/her. Our example
will encourage others. Some will renounce animal food, and so on it will go on
multiplying.
Then, why meat-eating Europeans and Americans are more civilized, learned and
powerful?
Their civilization, learning or power is not due to meat-eating. It is due to other
fine qualities like discipline, hard work, self-effort, higher productivity and quality, open-
mindedness, adventurous nature, innovation, honesty, generosity, compassion, good
karma and natural resources. They also realize that vegetarianism is good for health.
There are already more than 10 million Americans who are vegetarians. Albert Einstein,
Isäc Newton, George Bernard Shaw, Leo Tolstoy and Socrates were vegetarian. Michael
Jackson, Madonna and ex-Beatle Paul McCartney are also vegetarian.
When to eat?
Eating only during the daytime is permissible. Great importance has always been
attached by Jain writers to the avoidance of taking food by night (ratri-bhojana).
Abstention from ratri-bhojana is the abandonment of the fourfold ailments (solid food,
mukhaväs (mouth-fresher), tasty food and liquid) by night out of compassion for living
beings. There exist many tiny insects barely discernible by day which are completely
invisible by night even when a lamp is lit. Räga (attachment) is always more intense in
eating by night than in eating by day. At night almost anything including living organisms
may fall into the bowl of food. Where food has to be cooked and the platters washed up
there is even greater himsä (violence) by night. The digestive system is less active in the
absence of the sun-light. Eating before sunset gives 3 to 4 hours to digest before one goes
to sleep. It is also suggested that the aspirant should not eat until the previous meal is
completely digested. There should be 5 to 6 hours between two meals. It is also important
to eat at regular time every day. For certain situation, medicine and water at the night
time are acceptable as an exception.
How much to eat?
Always eat less than you are hungry for. If more than needed food is eaten, it will
leave some food undigested for a long time, and will make the aspirant lazy to do any
constructive activities including spiritual activities. If your hunger defines one unit
(amount) of meal, then divide it into four equal portions. Eat equivalent of two portions,
leave one portion for breathing and one for water. It is also suggested that the aspirant
according to his/her capability do one or two fasts every month, or do one äyambil (takes
food without spices, oil, butter, etc.) every month, or few ekäsanäs (eating one meal a
day) a month, or few bekäsanäs (eating two meals a day) a month.
How to eat?
Proper chewing of food and eating with proper affection are vital elements of
proper eating for good health and spiritual advancement. being unhappy, angry, worried,
talkative, or in a hurry hould be avoided while eating. Avoid or minimize drinking water
while eating. If possible, drink water about 40 minutes after the meal. Rest is suggested
for about 30 minutes the meal.
How to prepare Jain Food?
Utensils, spoons and tools used in cooking for Jain foods must not be used or
shared for the preparation of the food that is prohibited. Water, gas, electricity and other
resources should not be wasted. One should not cook more food than needed. Preparing
less food is acceptable.
Fresh vegetables should be used in cooking. Frozen and canned foods, artificial
color and flavoring, and use of chemicals should be avoided. Ingredients and grains used
in cooking should not be tainted.
Ecology, Cosmetics, Silk Särees, Leather, Animal Testing & Animals used for
entertainment
Vegetarianism promotes animal preservation and forestry, and thus ecology and
environment. Few examples are: 1) one acre of trees is spared each year by every
individual who switches to vegetarian diet, 2) it takes 55 square foot of rain-forest to
produce one pound of hamburger 3) it requires 2500 gallons of water to produce one
pound of meat (one pound of wheat requires only 50 to 75 gallons of water), 4) 85% of
annual US top soil is lost due to raising livestock. Do you know that one pound of beef
requires 16 pound of grains and soybeans. Do you know that 15 vegetarians can be fed if
one person gives up eating meat.
Cosmetics look innocent and cool but there is lot of hidden violence. Cosmetics
use many animal ingredients such as carminic acid, elastin, sperm oil and musk oil. To
produce one pound of carminic acid, 70,000 insects are crushed. Another ingredient
called “elastin” is obtained from neck lingaments and aorta of cattle. Sperm oil is the oil
extracted from intelligent mammal, whale. Musk oil is extracted from musk of deers,
beavers, civet cats and other genitals.
Make sure cosmetics such as soaps, detergents, shampoos, skin creams, oven
cleaners and shaving creams have only alternative synthetics and plant tissues, no animal
ingredients or have “Cruelty Free” logo on these products. Read the labels and avoid the
products with ingredients like glycerides, gelatin, lecithin, stearates, enzymes, lard and
tallow. An estimated 14 million animals die every year because of animal testing for
cosmetics.
Some think that they look cool when they wear silk. The silk is made out of
silkworms. To produce 100 grams of pure silk, 1500 silkworms (chrysalis) have to be
killed. It is unnecessary to wear silk when we have other alternatives. If you want to look
cool, wear artificial silk.
We wear leather belts, leather shoes. We use leather brief cases, we use leather
purses. We have leather interior in our cars. We have leather furniture. Some people wear
leather belt or carry leather purse when they go to temples. Leather is nothing but the skin
of killed animal. Jain aspirant should avoid use of leather and use other alternatives.
Animal testing in medical fields can be minimized. Most of the medical testing
does not require animals. Consuming a medicine that was tested on animal is a sinful act.
Consult your doctor if there is an alternative medicine that was not tested on animal. We
should also avoid seeing the entertainment programs that involve use of animals.
Violence of Speech and Thoughts
Jains are very careful about physical himsä but they often commit violence of
speech and thoughts since most of them do not fully understand what constitutes the
violence of speech and thoughts. Without proper knowledge, we are like a blind person
surrounded by fire. Few examples of what constitutes the violence of speech and
thoughts are: presumptions, suspicion, anger, ego, deceit, greed, spiritual-laziness, lying,
spreading unkind rumors, character assassination, deliberate mis-guidance, forgery, use of
harsh language, giving wrong suggestions, hidden agenda, telling one’s secrets to others,
manipulation, desire for power, superiority complex, dishonesty, jealousy, causing fear in
others, personal jokes, laughing at someone’s failures or miseries and similar activities.
Hitler was a vegetarian. This means that being a vegetarian is not good enough.
To be a truly nonviolent person, the aspirant must develop the virtues of forgiveness,
tolerance, humility, straightforwardness and contentment. He/she must adopt anekäntväd
(multiplicity of views) in thinking and syädväd (theory of “from certain point of view”)
in speaking. Without anekäntväd and syädväd, we can not be truly nonviolent. Also
he/she puts four bhävanas (contemplation)- maitri (Universal friendship), pramoda
(Praising others good qualities), karuna (compassion) and madhyastha (neutrality) - in
daily practice.
8[1]
The nature of nonviolence is judged by our intentions and actions. If a person deliberately and
knowingly harms other living beings, it is violence. But if involuntarily or in unavoidable circumstances,
some insects are killed, then it is an exceptional situation. Whether it is by our actions, or by our speech or
by our thoughts, hurting others is Himsä - violence. Jains are realistic they recognize that the absolute
nonviolence is not practical by a householder. For example, we have to cook (some of us have to), eat, earn,
wear and travel. These activities involve certain amount of unintentional but necessary violence. However,
while doing these necessary activities, we must minimize the violence.
9[2]
The right spiritual development resulting from annihilation of all karmas is called moksha. The state of
the right knowledge, the right perception and the right conduct (the state without any passions) is moksha.
Moksha is recommended because it yields everlasting happiness. The material life, on the other hand, yields
happiness which is temporary. Moksha = moha + kshaya; moha means delusion and kshaya means
eradication - this makes moksha as the state where there is no delusion (no delusion producing karmas).
10[3]
The pernicious effects of alcohol befuddle the mind of the drinker. There is an inevitable himsä
involved in he process of fermentation. The immense number of jivas (living beings) transformed into a
drop of alcohol and sometimes in the cycle of transmigration beings are metamorphosed into wine to
bemuse the minds of who drink alcohol. Consumption of alcohol makes one careless (pramada) and blurs
the distinction between what should be done and what should not be done.
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11[4]
The eating of meat is, above all, a sin against compassion and the guilt belongs not only to the actual
slaughterer but to anybody who buys or sells, cooks or carves, or gives or eats meat. To eat meat is to
acknowledge vultures, wolves, and tigers as one's gurus. There is a sharp distinction between eating meat
which contains trasa-jivas (mobile living beings) and fruits or vegetables in which there are present only
sthavara-jivas (stationary living beings). Even where a bull or buffalo has not been slaughtered but has died
a natural death, the consumption of its flesh involves the destruction of the minute living organisms
(nigodas) that have found refuge there and these continue to come into existence in meat either raw or
cooked or in process of cooking so that very great himsä is caused even by touching a peice of it. The
eating of meat increases the lusts of the flesh and keeps a man wandering in the samsära. Samsär means
material world where jiva (living being) is subjected to birth and death.
12[5]
Honey is condemned because it is pressed out of the young eggs in the womb of bees and resembles the
embryo in the first stage of its growth. To provide but a single drop, bees have to be killed and even if they
have been driven by some artifice from the comb or if the honey has dripped down of its self, himsä will
still occur since other living creatures find their way into it. This same honey is unclean because it is
derived from the vomit or spittle of insects and even though it may possess medicinal properties it will still
lead to hell. It is a false idea to think that use of hone is holy in religious rituals. No doubt because of the
traditional method of honey-gathering which involves the destruction of the hive by smoking out the bees it
has become a proverbial saying that he/she who eats honey takes on himself (herself) the sin of burning
seven villages.
13[6]
Cream cheese (Makkhan) contains innumerable minute living beings.
14[7]
Five udumbaras: (i) umbara, udumbara- Ficus glomerata Roxb.; (ii) vata, nyagrodha- Ficus
bengalenis; (iii) pippala, asvattha- Ficus religiosa Linn.; (iv) plaksa- Ficus infectoria Roxb.; (v)
kamombari, guphala- Ficus oppositifolia Willd. The udumbaras are not ananta-käyas. The reason for not
eating them is that they are full of innumerable tiny insects and invisible living organisms.
Introduction
Why there is not much difference between the lifestyles of the rich and the poor Jains?
Why is a successful Jain businessman or a Jain college graduate thinking about starting a
monk-like life? Why do or did our grandparents always lead a simple and modest life?
There is one answer to all these questions. They all want to become true Jains. Then,
how do we become true Jains? A True Jain (Shrävak) is that who has Samyaktva (right
belief) and practices Anu-vratas (minor vows). Jainism preaches to lead a simple life by
following a life governed by restrains, carefulness, compassion, non-possessiveness, and
non-violence. Any person, who follows these noble principles, may be called a Jain.
• Näm – Shrävak: one who is a Jain in name only (born in a Jain family);
• Dravya – Shrävak: one who carries out the rites obligatory for a Jain but without
spiritualistic sense.
Simple Jain Recites Namokär mantra regularly, practices Navakärashi (taking food
after 48 minutes after the sunrise), does not eat “root vegetables” and
does not consume meat, alcohol, honey and Mäkhan (cream cheese)
Practicing Practices 12 Anu-vrata (minor vows), does not eat at night, participates in
Jain Swädhyäy and has good conduct.
Advanced Does not eat sentient food, eats only one time a day (Ekäsanu), practices
Jain complete celibacy and does not take any kind of food or liquid at night.
Prior to Samyaktva:
The soul exists and it is eternal (it has always existed). We spent infinite Pudgal
Parävartan Käls (time required to be born at each place of the universe in the sequential
order, skipping the births at the non-sequential place) in subtle (Shukshma) Nigod.
Subtle Nigod is a body with infinite souls residing inside. On the space of a size of the
top a needle, there are innumerable Nigod-balls. Each ball has innumerable Nigods. In
addition, each Nigod has infinite souls. We were one of them. After this, we spent
innumerable time-cycles as one-sensed living beings like earth, water, fire, air and
plants. There are two types of plants, one where there is one soul per one body, and
another kind where, there are infinite souls per body. Then we spent long time as two-
sensed, three-sensed and four-sensed living beings. After that, we were born many times
as five-sensed beings like animals, heavenly beings and hellish beings. We were also
born as human beings many times, although far fewer times than as other types of living
beings. In other words, we spent more time as subtle Nigod than all other type of lives
combined. Then gradually, we spent more time as one-sensed living beings, then two
sensed living beings, then three-sensed, then four sensed and then five-sensed animals
(birds, sea-lives, snake, etc. included). We were also born as hellish beings, heavenly
beings, and human beings.
During all that time, we lived an ignorant, non-vigilant, frightful life, struggling for food
or in accumulating material things and/or seeking sensual pleasure. We never thought
about our-own-self, our soul. We always thought the external aspects like body, family,
wealth, and other belongings as our own, and never realized that the soul is the only
substance that is our own. Thus, we lived our lives in great misery, never put an honest
effort to liberate our selves. We always sought temporary happiness that was always
followed by unhappiness. Most of the times, we lived our lives being miser, jealous,
begging for material things that we liked, with a sad face, in fear, committing deceitful
acts, and insisting on the wrong belief.
To make progress is the nature of our soul. After all these times of misery and
unhappiness, the Jiv (worldly soul) somehow reduces his delusion (wrong belief), passion
and hate. Then he tries to use the spiritual power for reducing the on-going unhappiness
and misery, and then the fight between the wrong belief, and the spiritual power starts.
Some time the Jiv wins; otherwise, he loses or does not make any progress. That battle
goes on and on. As the Jiv progresses, he likes to undertake wholesome activities like
helping others, donating, etc. Now he does not commit intensive sinful acts and does not
have intensive affection for the worldly affairs. He does not like dishonesty. He wants to
have good and right conduct. He enters the last Pudgal Parävartan Käl of his worldly life,
and is sure of achieving Moksha within one Pudgal Parävartan Käl. Now, he does not
indulge in Anantänu-bandhi (life-long-lasting passions) Kashäya. He develops three
qualities:
• 8 faults to be discarded
• 8 virtues to be cultivated
Eleven Duties:
• Proper marriage: There should be parity between the two and the partner should
belong to a good family (i.e. the members should be spiritually minded and should carry
out spiritual activities)
• Proper residence
• Eating food at proper time, when hungry, and only when previous food has been
digested
• Rendering service to guests, monks, needy and destitute people who come to our
house
• Rendering services to the worthy i.e. the enlightened ones and the noble ones.
Eight Faults:
• Discarding the habit of humiliating others. This tendency destroys tenderness of the
heart and binds with the low karmic bondage.
• Conquering the six inner enemies (passions): Desire (lust), Anger, Greed, Pride,
Arrogance and Attachment are the six inner enemies.
• Discarding prejudice
• Pursuing the three Purushärtha, (endeavors) Dharma, Artha and Käm (religion,
possession and sensory pleasures) in such a way that does not harm one another. We
should not put forth endeavors to achieve anyone of these objectives, namely, Dharma,
Artha and Käm in such a way that the undue pursuit of one causes harm to the others.
• Discarding the place and time, which are adverse to us. You should not move about
in improper places at improper times.
Eight Virtues
• The fear of sins. We should always fear sin. In spite of this even if we commit a sin,
we should think, "What will happen to my soul on account of this?" If this fear were
present, we would try not to do the same again.
• A pleasant and serene temperament: We should keep our temperament, heart, voice
and appearance, gentle and serene.
• Acquiring a special and appropriate knowledge: We must always think carefully and
distinguish between the right and the wrong; the proper and the improper action;
advantages and disadvantages etc.
• Appreciating the virtues. We must always have an eye for virtues both in our life and
in the life of others. Instead of looking for the defects in others, we must keep looking
only for virtues in others.
Eight Endeavors:
• Gratitude: We should not forget even the slightest benefaction that has been
conferred upon us by Gods, spiritual heads, parents and others. Remembering the
benefactors, we must always try to be grateful to them and to do some good turns to them
according to our ability.
• Benevolence: Even if others do not help us, we must always help others without any
selfish interest
• Kindness: We should keep our heart kind and tender and help others by means of
action, word and wealth according to our abilities.
• The eight qualities of the intellect: In order to listen to spiritual discourses properly
and to benefit from them, we must develop the habit of pursuing the eight qualities of the
intellect:
° Thinking logically about what has been heard and the examples related to it
° Thinking and coming to a conclusion without any doubts
° After deciding upon an idea formulating a doctrine determining its true meaning, and
its essence. (Tattva Jnän)
• Adoring the virtuous: The following are the virtues and activities of the noble people:
--
° Gratitude
° Respecting others and not disturbing their prayers and other spiritual activities
° Discarding defamation
° Humbleness in prosperity
° Overcoming impediments
° Planned expenditure
Mithyätva Mohaniya or Because of this Karma, Jivs do not have faith in the Tattvas
false belief expounded by the omniscient
Mishra Mohaniya That makes a man indifferent to true as well as false beliefs
Samyaktva Mohaniya There is faith in the right beliefs but that does not stay uninterrupted.
In addition, the Samyag-drashti has suppressed or eradicated four
Anantänu-bandhi (long lasting) Kashäya (anger, ego, deceit and
greed).
There are seven types of beliefs ranging from a Mithyätva (completely false belief) to
Samyaktva (completely true belief,) as follows
False Belief This is the soul’s original and beginning less state of deluded world-view. At
(Mithyätva) this stage, the soul is in a spiritual slumber, unaware of its own bondage.
Säsvädana- Means momentary taste of the true belief. This is a feeling of the true belief,
Samyaktva lasting only for a few moments, which soon gives place to the false belief. This
stage has the unusual role of being a pit stop for the soul on its way down from
the stage at which it had achieved its first taste of right belief. It is therefore
called the stage of passing taste or lingering right belief; the soul has lost the
immediate experience of right belief but retains an aftertaste.
Mishra-Mithyätva In this stage, there is a transition of the soul from the stage of wrong belief to
that of right belief. It is a combination of wrong and right belief.
Kshäyopashamika Right belief achieved by the destruction-cum-suppression of Darshan
Samyaktva Mohaniya karmas
Aupshamika Right belief is produced by the suppression of the Karma, which causes
Samyaktva disturbance of belief.
Vedak Samyaktva The state experienced a few moments prior to achieving the Kshäyik
Samyaktva.
Kshäyik Samyaktva Right belief produced by absolute eradication of the Darshan-Mohaniya-
Karma. This is the best Samyaktva, and it lasts forever.
Sixty Seven Qualities of a Person Having Samyaktva
Four Shraddhä (Faith)
• Unconditional respect for the Jin, true knowledge and knowledgeable people.
• Arihanta,
• Siddha
• Sädhu
• Religious place
• Items of knowledge
• Ächärya
• Upädhyäy
• Right faith.
• Wrong expectations
• Those who are learned and use the knowledge for the benefits of Jainism
• Those who use special gifts (Labdhi) to prove the validity of Jainism
• Faith (Ästikya) - Faith in right god, right guru and right Dharma.
• Government
• Jain community
• Heavenly beings
• Undue forces like rape, etc.
• Right belief is the support for realizing the right qualities of the souls
• Right belief is the treasure house for practicing the right conduct.
• Soul exists
• It is eternal
• Remorse (Nindä). Remorse felt by a devotee for committing any act under the
influence of passion, hate or delusion for the sake of the spouse, children, other relatives
or friends.
• Visitation of the Tirths (Tirth Sevä): The term Tirth is to be understood as the places
of birth, consecration, enlightenment, and Nirvän of the Jins or a temple or the fourfold
Jain Sangha.
After having developed the right belief, the Shrävak is ready to take some or all of the 12
vows of the householder.
• Knowledge of what is the right conduct and what is the wrong conduct
• How much energy one can use and is capable of using for the right conduct.
The hallmark of right conduct is right conviction in thought and action, freedom from
infatuation or delusion and passions like anger, hatred etc. Therefore, Vrata is to retire
from the wrong conduct like violence, non-truth, stealing, sensual pleasure and
possessiveness and to get engaged in the true religious activities through the unity of
body, mind and speech. We do not take Vrata to please any divine power or any one
else. We take Vrata to purify ourselves to continue and enhance the process of liberating
ourselves, and to achieve the liberation (Moksha).
Types of Vrata:
The complete renunciation of all worldly attachment is called Mahä-vrata [major vows],
practiced by the Sädhus and Sädhvijis, and the partial renunciation of worldly
attachments is called Anu-vrata, [minor vows] practiced by Shrävaks and Shrävikäs. In
Jainism, each Anu-vrata has its negative as well as its positive aspects. Each vow has its
negative aspect in the form of moral prohibitions and positive aspect in the form of a
moral duty. Negative terms are effective restrictions.
Each of these vows has a two-fold purpose. The first is spiritual in that the observance of
each of these vows will prevent the influx of new Karmas. The thought of injury, theft,
or falsehood is the cause of sin. The other purpose is social. The same thoughts
expressed in action will be punished by the state. By observance of each of the vows, an
individual will be discharging his social obligation. To desist from violence or theft is to
preserve peace and safety in society. While the spiritual fruit of observance of the vows
is self-control and stoppage of the evil propensities of the mind, the mundane fruit is
mental peace and the good of the society at large.
Five Main Vows of Limited Nature (Anu-vratas):
The First Vrata, in Sanskrit, is called Sthul- Pränätipät Viraman Vrata. Sthul means gross,
as distinguished from strict or subtle. Pränätipät means separating the Pränas (life
forces). Viraman means giving up.
The following aphorism from Tattvärtha Sutra presents the definition of violence:
'Pramatta Yogät Präna Vyaparopanam Hinsä'
‘The destruction of life due to an act involving negligence is violence'.
• Negligence
Therefore, to destroy the life of a living being through passions of attachment and
aversion is violence; and to destroy the life of a living being through negligence is also
violence. The mental state of attachment and aversion, and of negligence, is internal
violence (Bhäva- Hinsä). The actual act of destroying the life of a living being is external
violence (Dravya- Hinsä).
Now the next thing is to know what killing is, and what particular kinds of killing must
be refrained from.
Ahinsä means not hurting. He, who abstains from hurting or harming to any - Jiv or a
living being - either intentionally, or through others, or by consenting to another to do so,
observes the vow of Ahinsä. Surely, the lack of attachment and passion is Ahinsä. When
a person is controlled by passions, he causes Hinsä or injury to his own self, though there
may or may not cause injury to any living being. Everything depends upon the state of
mind, and intention to abstain from or commit Hinsä, even where actual hurt or injury is
not caused.
Different living beings have different numbers of Pränas (life forces or vitalities) as
follows:
Life Forces (Pränas)
• Touch
• Respiration
• Body
Living beings, which have only these four forces of life, are vegetables, trees, earth-
beings, water-beings, air-beings, and fire-beings.
Living beings with two sense-organs have six Pränas, namely, the above four and also:
• Sense of taste
• Ability of speech
They have the means of power of communicating among themselves, which can be called
speech. E.g. Shell and worms
Living beings with three sense-organs have seven Pränas, namely, the above six and also:
• Sense of smell
Ants, lice and bed bugs are instances of such living beings.
Living beings with four senses have 8 Pränas, namely, the above seven and also:
The second kind have mind as meant in the Jain philosophy and they possess ten Pränas,
namely the above nine and also:
• Force of mind.
• Sankalpi (intentional)
• Ärambhi (occupational).
Hunting, offering animal sacrifice, killing for amusement, decoration or sport are
instances of intentional Hinsä. Abstinence from those is possible without any difficulty.
All Jain householders should practice this type of Ahinsä.
Ärambhi Hinsä is Hinsä committed by a householder in the ordinary course of his living.
It is of three kinds:
01. Udyami,
A householder commits Udyami Hinsä while he undertakes some occupation in order to
maintain himself, and his family.
02. Gruhärambhi
Gruhärambhi Hinsä is committed in carrying out the domestic acts like preparation of
food, constructing home, cleaning etc.
03. Virodhi
Virodhi Hinsä is committed in self-defense or defense of person or property of members
of the family and friends or defense of a nation. However, aggression is strongly
discouraged. One has to defend against thieves, robbers, dacoits or enemies in battles.
Jainism does not preach cowardice. Hinsä must not be indulged in as a matter of hostility
or revenge.
Five Transgressions (Atichär) of the Vow of Ahinsä
1. Binding any creature and putting it in a prison-house
2. Beating and chasing of animals
3. Cutting their organs or castrating them
4. Making them draw or carry heavy loads
5. Starving them without food and water
These affect the purity of the vow, as each of these five acts brings suffering to all-living
beings.
The consequences of violence (Hinsä) are calamity and reproach in this life and the next.
He who commits violence is always agitated and afflicted, being actuated by animosity.
He suffers pain and suffering, sometimes imprisonment too. Therefore, everyone should
avoid violence and practice benevolence towards all living beings, feel joy at the sight of
the virtuous, show compassion and sympathy towards the afflicted, and adopt an attitude
of tolerance towards the insolent and ill behaved. He who conducts himself in this way is
able to practice nonviolence and other vows to perfection. Thus, the positive virtues,
which a votary of non-violence must possess, are Maitri (love or friendship), Pramod (joy
and respect), Karunä (compassion), and Mädhyastha (tolerance) towards living beings.
Is it bravery to yield to the passion of anger and fury, and to enter into a fight with one's
adversary? Bravery consists of non-violence, that is, restraining the mind from being
under the sway of anger and cruelty; it consists of keeping the mind cool and calm by
using the internal wholesome strength of discretion. The just mentioned mental or
spiritual strength, which is of the form of non-violence, is a superior physical strength.
Human society achieves progress -religious, spiritual, and even material - in proportion to
the cultivation of this strength. The strength of non-violence is the light of intellectual
discretion and mental purity. In addition, with this strength, the world of human beings
can become rich in friendliness, sympathy, love, spiritual, happiness, and bliss.
Non-violence is a spiritual power. Noble bravery or heroism demands self-sacrifice.
Sacrificing violence, supporting, and fostering non-violence is the bravery of high order.
Opposing violence only verbally, and running away out of fear when one is required to
face and endure physical sufferings and torture, is really not the practice of non-violence.
In spite of his having courage and strength to fight, the person who controls his passion
and excitement and does not yield to violence is the true follower of non-violence. One
who wants to practice non-violence properly and rightly should have, in addition to right
understanding, mental strength and courage.
All the Arhats (Tirthankars) belong to the Kshatriya class/caste. The Kshatriya are the
warriors. Our Tirthankars were warriors of highest order as they defeated their inner
enemies, attachment and aversion. They said that the non-violence is the supreme
religion. We as the true followers of Tirthankars should put the practice of the non-
violence as the top priority. Practice of non-violence is in the center and all other
practices are to prevent the violence. For example, if speaking the truth can kill an
innocent’s life then that truth is the cause of violence, and therefore, such truth should be
discarded.
One commits violence by not contributing to the efforts of stopping violence or by simply
remaining indifferent to violence, just as one commits violence by indulging in actual
violent activity. If one who can swim does not rescue a drowning man, and simply
watches him drown, it is an act of violence. Not giving food to the hungry in spite of
one's ability to give food is also a case of violence. Violence of such type is the result of
callous carelessness of the form: "What concern have I? Why should I invite trouble? I
cannot afford to give food, etc., to others". Hard-heartedness is opposed to religion and
religious practice. Universal love is the foundation of religion. Remaining indifferent to
others' happiness, comforts, and benefits for the sake of one's own is a form of violence.
Taking undue advantage of others' labor is also a form of violence. If one knows the
truth, and there is the possibility of saving an innocent man by one's speaking the truth on
the witness stand in court. Even then, one does not speak out the truth in the court and
thus allows the man to be a victim of injustice; it is also a case of violence as it is a case
of untruth.
It can be seen that Jain ethics are founded on the principle of Ahinsä and love for all
living beings. While a layman ought to have a rational faith in Jainism, his daily conduct
must exhibit the true ideals of non-violence. In his dealings, he must be upright to the
core and practice charity, not only by giving, but also by cultivation of non-attachment
towards worldly possessions. He must be constantly aware of his duties towards himself
and society. His life as a layman should pave the way to the ultimate goal of self-
realization. Having perfect faith and knowledge should not be a matter of mere theory,
but should be an ideal constantly reflected in daily conduct. Aparigraha (Non-
possessiveness) and Anekäntväd (Multiplicity of views) are also the form of non-
violence. Aparigraha stops the physical violence while Anekäntväd stops the verbal and
mental violence. Therefore, the practice of Ahinsä is incomplete without the practice of
Aparigraha and Anekäntväd.
02. Satya Anu-vrata (Truthfulness)
• Giving wrong advice about any matter and misleading people in matters of belief or
conduct is very objectionable and must therefore be avoided.
• False accusations
01. Accepting or buying stolen property, you did not actually steal it, but you have
possession of it without the real owner’s consent.
02. One may not commit theft but if he instigates another to commit theft or shows him
the way of committing theft, he is guilty of abatement of theft. Therefore, the
manufacturing or supplying of burglars’ tools is an Atichär.
03. Using false weights and measures, As for example using heavier weight for
purchasing articles from others and using lighter weights for sale of one’s own
commodities
04. The fourth kind of transgression is when a person resorts to under-hand dealings for
getting a thing in contravention of rules of control and restrictions which the state might
have imposed. This would include smuggling of banned product or supplying an enemy
with goods, in time of war.
05. Counterfeiting or imitating. That is, selling things as one thing when they are really
another. This would include the adulteration of foods, etc.
Stealing is taking
Mulameyamahammassa Mahädosasamussayam
Tamhä Mehunasansaggam Nigganthä Vajjayanti Nam
--- Dash Vaikälika Sutra
Being the root cause of sins and abode of major faults,
the sensuous contacts are abandoned by saints.
• He should not look with a lustful eye or in the spirit of lust on woman’s body, which
are factors in arousing the passion.
• He should not bring to mind the sexual enjoyment he had with his wife in former
days.
All the foregoing remarks apply equally to women, although they are worded for men.
Thus, this vow requires one to be faithful to his/her own spouse, not to involve in any
illicit sexual activities, must view opposite sex person as brother or sister, should not get
involved in match making, except for his/her own children and should not talk to or look
at a person of opposite sex with lust.
Five (Atichär) Transgressions of this Vow:
05. Having sexual intimacy with unmarried men and women and widow/ widowers,
06. Keeping a mistress or going to a prostitute,
07. Gossiping about sex or making sexually provocative gestures,
08. Leaving one's own children and celebrating the marriages of others
09. Wearing indecent dress and decorations, and taking intoxicating things.
• Västu -houses
• Suvarna -gold
• Dhana -wealth
• Dhänya -grains
• Kupya -clothes
Internal Parigraha:
Following are fourteen internal Parigraha:
• Krodha - anger
• Mäna - ego
• Mäyä - deceit
• Lobha - greed
• Rati - pleasure
• Arati -dejection
• Bhaya -fear
• Shoka -sorrow
• Jugupsä -disgust
• Purush-ved - urge to have sex with female
They are relevant in emphasizing how the purity of the soul becomes affected in various
ways in acquisition, possession, enjoyment and protection of property consisting of both
animate and inanimate objects. Attachment, which is the source of Parigraha, will be of
various kinds and intensity. Other mental states referred to as internal attachments are
attributable to acquisition or protection of various kinds of objects. While greed, deceit
and pride are involved in the uncontrollable thirst for accumulation, fear, anger or sorrow
are aroused when one has to part with the objects.
The object of the vow is that every householder should impose upon himself restrictions
as to the nature and extent of objects (animate and inanimate) of possession so that there
could be a check on his greed. Renunciation is the true way of life but it is not possible
for everyone to follow it. Hence, there is need for self-imposed limits on acquisitions.
Five Transgressions (Atichär) of this Vow:
10. Keeping more money than the limit determined by the vow.
11. Possessing land, houses, and other items beyond the predetermined limit.
12. Possessing gold and silver ornaments more than the predetermined limit..
13. Keeping excessive domestic articles and provisions than the predetermined limit.
14. Keeping servants, workers and domestic animals and birds beyond the predetermined limit
About Vow of limiting one's Possessions
Keeping all this in view, the Jain scriptures propound the vow of limiting one's
possessions. The vow should not be used as a means of increasing one's possession or
allowing one's desire for wealth to be inordinate and endless.
The practice of the vow is possible only when one limits one's desire for possessions or
one controls one's greed. The vow is preached so that its practice may weaken the attacks
of greed, raise the standard of morality and prompt the rich to spend their excess wealth
for the good of the society. By utilizing their excess wealth in philanthropic activities,
the rich can properly resist the feeling of hostility directed against them by the
unemployed and the poor. Renouncing excessive luxury, inordinate worldly pleasures as
also waste of wealth in various ways, and properly limiting their needs, to utilize their
excess wealth for the good of the society is beneficial to the rich themselves and the
entire society as well.
Angära Karma Profession involving large scale use of fire: This covers kilns, ovens, furnaces,
smelting and refining metals, bricks making, pottery, etc.
Vana Karma Profession involving cutting forests: This covers timber, setting the forest at blaze,
cleaning the fields by burning grass etc.
Shakata Karma Profession involving vehicles: This includes the construction, sale and renting of
animal drawn carts, Tängäs, and other vehicles
Bhätaka Karma Profession of transportation: Includes making a livelihood by carting goods in
vehicles or on horses, oxen, buffaloes, camels, mules or donkeys.
Sphota Karma Profession involving hewing & digging: Include the mining, quarrying, and
excavating for other purposes.
Danta Vänijya Profession involving teeth and other animal parts: This covers trades in fur, wool,
musk, ivory, hides, teeth, bones and other animal parts
Laksa Vänijya Profession involving chemical substances: Includes lac (shellac), wax, red arsenic,
(Manah sila), indigo, borax (Tankana), Dhätaki etc.
Rasa Vänijya Profession involving provocative liquids: Includes the manufacture, sale, and
consumption of alcohol, honey, fat (obtained from meat), cream cheese (Mäkhän),
meat, etc.
Kesa Vänijya Profession involving human beings and animals: Includes the buying and selling
of slave girls and animals.
Visha Vänijya Profession involving poisons: This implies a ban on trade in all poisons and
weapons that are potentially dangerous to life.
Yantra Pillana Vänijya Profession involving heavy use of machines: This covers operating mills and
presses for crushing sugar cane and for extracting oil from seeds, nuts and
vegetables. Also included are businesses of such articles as grindstones, pestles,
and mortars.
Nirlänchhana Karma Profession involving cutting parts of animals: Includes the gelding of bulls and
other animals. Also includes the branding, docking, nose piercing, and cutting off
the ears and dewlaps of livestock.
Davägni Däna Karma Profession involving destruction: Includes the work of setting up fire to burn
forests and farmlands.
Jal Soshana Karma Profession involving drying of other resources: This covers drying of wells, tanks,
lakes and other reservoirs.
Asati- Poshana Karma Profession involving breeding and rearing: Running brothel houses. Also
included are the breeding and keeping of destructive animals and birds such as
parrots, mynahs, peacocks
be given.
• Giving away or gifting weapons which are likely to used for causing Hinsä, like
axe, sword, bow, arrow, spear, shackles, poison, fire, explosives, whip and gun
• The Jain thinkers have recognized two types of evil brooding or inauspicious
concentration, (Dhyäna) viz., one pertaining to pains (Ärta) and the other
means, protecting acquired wealth, brooding over the enjoyments of the forbidden
sexual and other worldly pleasures. To revel in the constant thoughts of one's
achievements in the fields of sinful and vicious activities is also a form of evil
learning, trade, sculpture, riches, scriptures etc, which arouse false faith, avarice,
anger, hatred and lust. Hearing stories relating to violence, superstition or lust
which will arouse false beliefs or throw doubts on one’s own right beliefs are all
Purposeless evil inactivity due to idleness and evil activity due to negligence;
Though one has strength, skill and time to work for one's own comforts and to do one's
own personal works, yet if one throws the burden of one's own personal works and
comforts on others (that is, on one's servants and dependents) and remains idle for
oneself, then one is defiled by purposeless evil inactivity due to idleness. Also included is
the type of negligence that will cause violence such as keeping food dishes or containers
of oil or juice uncovered which may attract bugs or turning on stove without checking for
presence of insects or not cleaning soiled dishes promptly.
Though an individual and a society can meet their necessities by production of things
involving very little violence, yet if they use those things whose production involves
large scale violence, then they do incur the defect of purposeless evil activity due to
negligence.
Five Atichär or Transgressions of Anartha-Danda-Vrata
25. Indulging in indecent language, which will provoke lust and infatuation in oneself or others. Reading
inappropriate literature and seeing inappropriate sights that disturb mind. Not abstaining from laughter mixed
with disrespect or disgust or coarse language;
26. Making such bodily actions and gestures as laughing; provoking laughter
27. Indulging and engaging in meaningless talk; gossiping due to self conceit or vanity
28. Manufacturing and keeping weapons and devices that cause violence
29. Hoarding things relating to worldly and sensual enjoyment.
• Equal goodwill (sympathy) (a) towards all religions (b) towards all races and castes
(c) towards a man and a woman
• Equality and evenness (a) to regard all living beings equal with one's one self (b) to
maintain evenness (equanimity) of mind on all occasions, favorable and adverse
• Entertaining wicked thoughts and to keep thinking of the pros and cons of worldly
matters (misdirection of mind),
• Taking the Sämäyika not according to laid down formalities or taking it and then
forgetting it (Lack of interest or attention)
The general idea of this vow is to sit in a certain place and read or meditate on holy
subjects, and especially to regret misdoings and resolve not to repeat them.
10. Desävakäsika (Stricter Geographical Restrictions)
From the nature of this vow, it is another aspect of Digvrata. This vow requires an
individual to determine and limit his movements to a house, to a part of it, to a village or
a town. The period for the observance of this vow may vary from a day to a few days,
month, a few months or a year. The basic idea underlying both the Digvrata and the
Desävakäsika Vrata is that if a man reduces his freedom of movement to a restricted area,
small or large, his absence from all the area not comprised within the self-imposed limits,
will mean that he can be said to be keeping the Mahä Vratas, the rigid vows of an ascetic,
in that wider area. At the same time, constant awareness of these spatial limits will result
in added vigilance in the observation of the Anu-vratas within them.
Five ways of Transgressions (Atichär) of the Vow:
• In respect of food,
• In respect of celibacy
• Placing objects or spreading the body on the ground without scrutinizing it,
• Not carefully and thoroughly examining the places where he moves around,
• Not taking the Paushadha according to formalities or taking it late and completing it
in a hurry, and reducing the time.
This vow, which is also known as Atithi-Samvibhäg Vrata consists in offering alms; it
also includes service as is necessary to remove obstacles in his path (monk’) of penance
and renunciation. It is also known as Vaiyävruttya Or (Yathä Samvibhäg).
The vow is to be practiced as a matter of religious duty (Dharma).
Atithi normally means guest. The Sanskrit definition of the term states that
Na Vidyate Tithih Yasya Sah Atithi.
It means that one whose arrival is not fixed is called Atithi. Samvibhäg means sharing.
Therefore, Atithi Samvibhäg literally means sharing with some one who does not have
prior appointment. Thus, guests arriving as per planned schedule do not strictly fall
within the purview of this discipline. However, the monks and nuns, who arrive for alms
without prior invitation, are real Atithi. Similarly, the poor, destitute and other afflicted
persons, who come for help at any time without appointment, are covered within the
purview of this discipline.
In our tradition, the concept of Vaiyävruttya, also known as Veyävachcham, is closely
associated with this discipline. By Vaiyävruttya, we generally mean rendering service to
the monks and nuns. Such servicing is usually extended also to the persons
(householders) observing austerities. The concept of Vaiyävruttya is however not
confined to such cases. It extends to caring for every one who needs to be cared for.
Such care should be purely compassionate and should be extended, irrespective of the
age, sex, caste, color or creed of the recipients. This discipline can therefore be more
accurately translated as sharing with and caring for all, who are in need of help. It is
worthwhile to note that service to Sädhu should be carried out with devotion and respect
while service to needy with compassion.
The vow includes giving to those only who are worthy of receiving Däna (charity) and
are in true need of it. It includes giving food, water and other things, necessary for
existence, to Sädhus and Sädhvis, Shrävaks and Shrävikäs and to others according to
one’s ability and means with a feeling of selflessness and with love and respect.
Though generally known as Däna, this vow is also designated as Atithi- Samvibhäg
(sharing with the Atithi). Here the word Atithi carries a special Jain meaning, the ascetic
or Sädhu.
So sharing amounts to parting with something of our own. Such parting or giving away
is charity or donation and is known as Däna. All the religions extol the virtue of such
Däna, but Jainism lays special emphasis on Däna by giving it the first place among the
four foremost virtues of the householders [Däna (charity), Sheel (conduct), Tapa
(austerity), Bhäva (thought)]. It is also considered highly rewarding in the present and
subsequent lives.
Däna is one of the householder's six duties to be carried out daily (They are: Däna
(charity), Pujä (adoration), Swädhyäy (self study), Sanyam (practice of minor vows),
Gurupästi (adoration to Gurus) and Tapa (fasting or some austerity).
Atithi-Samvibhäg Vrata is divided into five aspects:
30. The recipient
31. The donor
32. The object to be given
33. The manner of giving
34. The fruit of giving.
The recipients are of three kinds:
35. The best recipient, the Jain ascetic equipped with all vows and self-restraint
36. The mediocre recipient, the Jain Shrävak who has right faith and has taken minor vows
37. The least satisfactory recipient, the one on the Shrävak 's path and has acquired the right faith.
It should be extended to the young and old, the blind, the dumb, the deaf and also the
diseased and wanderers from other lands, treating it as Karunä Däna-- the compassionate
giving.
There are seven qualities of a donor. A donor should have faith, devotion, contentment,
energy and zeal, capacity for discrimination, lack of greed or self-interest and
forbearance.
The Däna is of four types:
Out of all these, Abhay-Däna (extending fearlessness) is the best Däna. One should also
include the practice of the Chaturvidha Däna - donation for four-fold Jain organization
(Sangha); this type of Däna has played a significant role in the history of Jainism. This
vow holds a significant position in the Jain tradition and in the Jain social organization
(the Jain Sangha). Giving Däna is a good Karma (Punya) for the giver and helps ascetics
or Sädhus to lead their religious life, and protect, interpret and transmit the religion.
Regarding the fruits of Däna: giving alms with devotion to ascetics washes away the
Karma bound due to the activities of household life, just as water washes away dirt.
Däna overcomes the greed, which is a form of Hinsä or violence.
One should also donate for Jin-images, Jin temples and Jain scriptures in addition to
Sädhus, Sädhvis, Shrävaks, and Shrävikäs.
Five Transgressions (Atichär) of this Vow:
38. Placing food on a sentient thing (like the green leaf or mixing food with sentient things).
39. Covering food with a sentient thing
40. Delegation of host's duties to others (or saying something like - “This food belongs to somebody else.”) or
absence of inclination to give.
41. Lack of respect in giving and being envious of another donor.
42. Not giving at the proper time
Sanllekhanä-Vrata
Sanllekhanä-vrata is an end of life while in ultra-pure meditation.
It is a well-ordered voluntarily chosen death which is not inspired by any passion and is
the result of conscientious gradual withdrawal from the taking of food in such a manner
as would never disrupt one's inner peace and dispassionate mindfulness. So there is a
fundamental difference between suicide and Sanllekhanä. Suicide is the result of the
outburst of passions, whereas Sanllekhanä is the result of dispassionateness. It is
recommended only when the body is completely disabled by extreme old age or by
incurable diseases and the person becomes conscious of the impending unavoidable death
and of the necessity of concentrating on the pure qualities of the soul. For the aspirant,
there is no dissatisfaction, no sorrow, no fear, no dejection, no sinfulness; the mind is
cool, calm, composed; the heart is filled with the feeling of universal love and
compassion. It is also called the death with equanimity.
Sanllekhanä means emaciation of passions and body leading to emancipation.
Sanllekhanä is of two-folds:
Kashäya-Sanllekhanä – Emaciation of passions to be accomplished by internal
austerities (Tapa) like subduing anger by forgiveness etc.
Sharira - Sanllekhanä – Emaciation of body to be accomplished by external austerities
(Tapa) like fasting etc.
• It involves giving up enmity, and attachment to possessions etc., and with pure mind,
forgiving one's kinsmen and others, and asking for forgiveness.
• Casting aside grief, fear, anguish, wickedness etc., with all sincerity and zeal, one
should allay the innermost passions by scriptural words.
• Reflecting on the sins committed in the three ways, one should adopt the Mahä-vrata
for rest of the life.
• One should slowly give up, first solid food, then liquid, then water and, in the end
observe the total fast with all determination, and fixing the mind on Namokär Mantra.
Thus, he peacefully and blissfully abandons the body.
These twelve special vows and Sanllekhanä are for helping to change ourselves from
what we actually are; ignorant, mistaken, weak, and injurious beings to what we
potentially are capable of developing spiritual qualities like the Omniscients, who have
developed their spiritual qualities to perfection. The rules are based upon a certain
foundation of character already developed - kindness of heart, self-control, desire for
right knowledge and relish of truth, the internal attitude accompanying the external, and
visible practice of the rules. These rules bring out further knowledge, increased strength
of character, greater peace of mind, sympathy and kindness, and lead to higher levels on
the way towards an everlasting, blissful omniscience in a state of life which is natural to
the real pure self and which is open to all who wish to attain it.
It will be seen that the Jain ethics are founded on the principle of Ahinsä and love for all
living beings. While a layman ought to have a rational faith in Jainism, his daily conduct
must exhibit the true ideals of non-violence and truth. In his dealings, he must be upright
to the core and practice charity not only by giving but also by cultivation of non-
attachment towards worldly possessions. He must be constantly aware of his duties
towards himself and to the society. His life as a layman should pave the way to the
ultimate goal of self-realization. Possession of right faith and knowledge should not be a
matter of mere theory but should be constantly reflected in daily conduct.
Introduction
Jain religion puts a significant emphasis on the thought process (inner aspirations) of a
human being. A person's behavior and his actions are the reflection of his internal
thoughts. It is not only the action but also intention behind the action results in the
accumulation of Karma. Hence, one should be very careful about his thoughts, and the
subject matter of his thought.
To make room for pure thoughts, and to drive out the evil ones, Jainism recommends
reflecting or meditating on the twelve thoughts known as the Twelve Bhävanä
(Anuprekshä) or Reflections. The Twelve Bhävanäs cover a wide field of Jainism. They
are designed to serve as an aid to spiritual progress leading to the path of liberation. They
are reflections upon the fundamental facts of life.
• Without the existence of the soul within it, it is nothing but a conglomeration of dirt
and diseases.
• Even with the existence of soul within, it is constantly under the process of decay
and deterioration.
To keep these aspects of the body constantly in mind is called Ashuchi Bhävanä. The
constant reminder of these aspects blunts our attachment to our body and keep us alive to
the fact that self is something distinct and different from the body, and the body can be
best utilized not for enjoying the transitory objects of the world but for liberating the self
from the shackles of karmas. This Bhävanä is called ‘Ashuchi' as it points out to the
impure aspects of the body. This is required to be done to mitigate our attachment to the
body and not for cultivating hatred towards it, as misunderstood by some. All the roads
of Sädhanä - roads of self-realization - are required to be traversed through body and it is
this body, which is the best vehicle to take us to the final destination. It is therefore, quite
necessary to take its proper care and to keep it properly nourished, healthy and efficient
so that it remains a fit and efficient vehicle to carry us safely in our spiritual journey.
What is discounted here is indulgence in material objects of life to satisfy the
undisciplined cravings of the body.
07. Äsrava Bhävanä (Inflow of Karma)
Contemplation on inflow of Karmas and its causes: All causes such as worng belief
(Mithyätva), non-vowness (Avirati), spiritual laziness (Pramäd), passions (Kashäya) and
non-spiritual activities (Yogas) that create the inflow of Karmas should be discarded.
08. Samvar Bhävanä (Blockage of Karma)
Samvar means blocking of the inflow of Karmas. One must contemplate on Samiti,
Gupti, and Yati-Dharma etc. One must carry out these activities and try to reduce or stop
new bondage of Karma.
09. Nirjarä Bhävanä (Shedding of Karma)
Nirjarä means to shed whatever Karmas we have. One must think of the benefits that
accrue from each of the 12 kinds of Tapas or the austerities, which lead to Nirjarä. One
must contemplate on these austerities in order to destroy sins.
10. Bodhi-durlabh Bhävanä (Rarity of Enlightenment)
One must contemplate how difficult it is to attain the right belief and Jain Dharma for the
souls that are wandering aimlessly in four destinies. Withour right belief (Samyaktva),
one cannot begin the process of liberating the self from the misery of the world. One
must have faith in right Dev, right Guru and right Dharma. There should not be even the
slightest negligence in observing the religion propounded by the Jin."
11. Loka-svabhäva Bhävanä (Nature of Cosmos)
Loka-svabhäva means one must contemplate on the three Lokas, namely: 1) the upper
world, 2) the middle world, 3) the lower world, and also the whole universe filled with
souls and Pudgals.
12. Dharma Bhävanä (Religion)
"Arihanta Bhagawän, the omniscient, has expounded an excellent Shruta Dharma and
Chäritra Dharma. I will engage myself in that Dharma.” One should carry out such
contemplation again and again.
A constant reminder of these twelve Bhävanäs mitigates our pangs of pains and expands
our understanding of the life's problems, and even the uncomfortable situations of life do
not appear burdensome.
However there are four auxiliary Bhävanäs that represent the positive means of
supporting the Five Vows. They are intended to develop purity of thought and sincerity
in the practice of religion. They play very important role in the day- to- day life of a
householder and these reflections can be practiced very easily. Adopting these Bhävanäs
in daily life can make a person very virtuous.
• Friendliness and non-violence strengthen each other. Friendliness softens the heart
and nourishes the capability of forgiveness and forbearance.
• Delighting in the glory and distinction of others consumes one's own ego and conceit
while compassion for the misfortune of others fosters a charitable heart.
• How to develop these Bhävanäs? There are many ways. The vital factors for the
purpose are faith, proper guidance, right knowledge, and strong will to improve, learn
and practice.
• Treat others the way you would like to be treated. Wish them the same that you wish
for yourself.
• Take care not to think of deceiving or quarreling with anyone. Avoid speaking ill of
others.
• Stay constantly aware that we do not want to hurt our friends. We want to support
and protect them.
• Be tolerant and have sense of caring and sharing. Remain careful in walking,
talking, thinking or doing any thing so as not to inflict the slightest hurt, pain, insult etc.
to any living being, inclusive of human beings, animals, insects etc.
• Avoid instant reaction. Instead, wait and think of amity. Reaction is not the nature
of soul. Lord Mahävir said if you want to react, then react with Pramod (praise,
adoration and respect) Bhävanä.
• Stay away from adverse feelings like “He/she is my enemy or adversary, he/she
inflicts pain on me, he/she insults me, he/she is not on my side,” and so on. If one
cherishes such adverse feelings directly or indirectly, the sense of friendliness cannot be
developed. We should accept even the adverse situations as resulting from our own
Karma rather than reacting to them adversely. We should make effort to avoid recurrence
of such situations.
• Acquire right knowledge, guidance from the right Guru and/or from the right
religious books.
• Avoid the narrow mentality that may be prevailing/persisting in our family, caste,
creed, sect, sex, color or society. Let us show real affection and regard for all human
beings and creatures as we have it for ourselves.
• Develop close association with the persons who have cultivated these virtues.
Observe the virtue and its impact on the daily life of the virtuous person, with an open
mind. This will develop inclination towards these virtues. Endeavor to cultivate the
same in your life.
Märg Bhulelä Jivan Pathikne, May I always be there to show the path
Märg Chindhavä Ubho Rahun, To the pathless wanderers of life.
Kare Upekshä ye Märagani, Yet if They should not hearken to me,
To Ye Samatä Chitta Dharun. May I bide in patience.