In Jainism, Jiva and soul are more or less described synonymously. When the spiritual or psychic status is described it is referred to as the soul, and when the physical structure is described, it is called Jiva.

The jiva which grows, decays, fluctuates, varies, eats, sleeps, awakes, acts, fears, rests, has knowledge and perception, attempts to self defend, and reproduces. These and many more qualities of the jiva are obvious through a physical body when the soul is present in it but when the soul leaves these qualities cease. These qualities are external features and consciousness (chetan) is the basic inner feature of the soul. This also makes it clear for us that the body and the soul are separate entities.

Since the soul is flexible, it pervades the entire body it occupies. For example, the same soul can occupy the body of an ant or an elephant. Such bodies stay alive as long as there is a soul. A live body, or rather, a body with a soul is described here as a Jiva.

Jivas are categorized in two groups:

1. Liberated or Siddha Jiva
2. Non-liberated or Sansari Jiva.

Liberated souls have no karmas and therefore, they are no longer in the cycle of births and deaths. They do not live among us, but reside at the uppermost part of this universe called Siddhashila. They are formless and shapeless, have perfect knowledge and perception, and have infinite vigor and bliss. All Siddhas are equal, and there is no difference in their status.

On the other side, non-liberated (worldly) jivas have karmas, and are continually going through the cycle of birth and death. They experience happiness and pain and have passions, which in turn cause the soul to wander more. Except for the jiva of Arihants, non-liberated jivas have limited knowledge and perception.

Jivas are found on earth, as well as in water, air, and sky, and are scattered all over the universe. Human beings, celestial beings, infernal beings, animals, fish, birds, bugs, insects, plants, etc. are the most common forms of Jiva with which we can easily relate. However, Jain scriptures state that there are 8.4 million species of Jiva in all. They are known by the senses they possess. There are five senses in all, namely touch, taste, smell, sight, and hearing. Different types of Jivas possess one or more of these senses.

Based upon the number of senses and mobility, Jivas are classified into different categories.

Based on mobility, all Jivas are divided into two broad categories:

1. Non-mobile or Sthävar Jiva – those that can not move on their own and have only one sense.
2. Mobile or Trasa jiva – those that can move on their own and have two to five senses.

 

(A) Non-Mobile (Sthavar Jiva, Single Sensed Being, or Ekendriya Jiva):

Jivas having only one sense, the sense of touch are called Ekendriya. They are further divided into the following five sub-categories.

1. Prithwikäya or Earth Bodied Jiva:Seemingly inanimate forms of earth are actually living beings, e.g. clay, sand, metal, coral, etc. They have earthly bodies, hence the name prithwikaya which is derived from the Sanskrit term for earth, which is prithwi.
2. Apkäya or Water Bodied Jiva:Seemingly inanimate forms of different types of water are living beings. Examples are dew, fog, iceberg, rain, etc. They have water bodies, hence the name apkäya which is derived from the Sanskrit term for water, which is ap.
3. Teukäya or Fire Bodied Jiva:Seemingly inanimate forms of different types of fires are living beings. Examples are flames, blaze, lightening, forest fire, hot ash, etc. They have fire bodies, hence the name teukaya which is derived from the Sanskrit term for fire, which is tejas.
4. Väyukäya or Air Bodied Jiva:Seemingly inanimate forms of air are actually living beings. Examples are wind, whirlwinds, cyclones, etc. They have air bodies, hence the name vayukay which is derived from the Sanskrit term for gas, which is väyu.
5. Vanaspatikäya or Plant Bodied Jiva:It is well known that plants grow, reproduce, etc., and they are accepted as living beings. Trees, plants, branches, flowers, leaves, seeds, etc. are some examples of plant life. The Sanskrit term for plant is vanaspati and therefore such jivas are called vanaspatikäya jiva.

A plant life can have one or more souls in a single body and, depending upon this, plant life is further divided into the following two sub-categories:

Pratyek Vanaspatikäya Jiva:

Pratyek means each or one. Such plant life have one soul in one body. Therefore, they are called pratyek vanaspatikäya. Trees, plants, bushes, stem, branches, leaves, and seeds, etc., are all examples of pratyek vanaspatikäya jiva.

 

 

 

Sädhäran Vanaspatikäya Jiva:

Sädhäran means common. In such plant life many souls occupy the same body making this type of plant life multi-organic. Therefore, such plant life is called sädhäran vanaspatikäya jiva. This kind of plants life have an infinite number of souls in one body are called “Anantkäya”. Roots such as potatoes, carrots, onions, garlic, beats, etc., belong to this category.

(B) Mobile (Tras Jiva, Multi Sensed Being, Bahu Indriya) Jiva:

Mobile jivas have two, three, four or five senses and are divided into the following categories:

(1)Two Sensed Beings (Beindriya Jiva):

Two sensed beings have the senses of touch and taste. Examples are shells, worms, insects, microbes in stale food, termites, etc.

(2)Three Sensed Beings (Treindriya Jiva):

Three sensed beings have the senses of touch, taste, and smell. Examples are bugs, lice, white ants, moths, insects in wheat, grains, and centipedes, etc.

(3)Four Sensed Beings (Chaurindriya Jiva):

Four sensed beings have the senses of touch, taste, smell and sight. Examples are scorpions, crickets, spiders, beetles, locusts, flies, etc.

(4)Five Sensed Beings (Panchendriya Jiva):

Five sensed beings have all the five senses of touch, taste, smell, sight, and hearing. Examples are human beings, cow, lions, fish, birds, etc.

 

 

 

 

 

 

 

 

 

 

The following are four sub-categories of the Panchendriya Jivas.

1. Näraki (Infernal) – Jivas living in hell,
2. Tiryancha (Animals) – elephants, lions, birds, fish, etc.,
3. Dev (Celestial) – heavenly beings,
4. Manushya – Human beings.

Among the five sensed beings some have minds and some do not. Those having a mind are called sangni panchendriya and those without a mind are called asangni panchendriya.

Among all of these Jivas the most worldly happiness is found in the celestial being, while the most worldly suffering is found in the infernal beings. Neither celestial nor infernal beings can take any vows. They cannot attain salvation during that life. Animals possess limited restraint only and, therefore, they also cannot attain salvation directly. The human state of existence is the most preferable to attain salvation, because during that life one can use logic to the fullest extent, can perform austerities, can live with restrain. Thus, only through this human phase can a jiva attain salvation or Moksha.

All jivas have special attributes related to the body such as paryäpti (power) and pran (vitality). The inert substance or ajiva does not possess any such quality. The following is the discussion relating to paryapti and pran.

Paryapti:

Paryapti means a special power through which the jiva takes in matter (pudgals) like food and converts it into separate kinds of energy. There are six kinds of paryaptis:

(1) Ahar (food) (2) Sharir (body)

(3) Indriya (senses) (4) Shwasochchhwas (respiration)

(5) Bhasha (speech) (6) Man (mind)

When the life of a jiva is over, the soul along with tejas and karman bodies leaves the current body and acquires a new body. As soon as a jiva is born, the first thing it does is consume food. The jiva, with the help of Tejas body, digests the food. After this, the jiva gradually attains the power of a body and the power of senses. The activities of consuming the food, developing the body, and forming and strengthening the sense-organs goes on continuously. The body is formed in a duration called the Antarmuhurt (within 48 minutes). Next, the jiva, receives the matter of respiration, which allows it to acquire the power of respiration and eventually the power of mind.

The ekendriya, one sensed jivas have (1) Ahar, (2) Sharir, (3) Indriya, and (4) Shwasochchhwas Paryaptis. The beindriya, the treindriya, the chaurindriya and the asangni panchendriya jivas also possess (5) Bhasha paryapti in addition to the above four. The sangni panchendriya jivas also possess (6) Man paryapti in addition to the above five. Depending upon the development of the paryaptis the jivas are also classified as (1) Paryapta Jiva, (2) Aparyapta Jiva. The paryapta jiva means that their corresponding paryaptis have developed to their fullest capacity. The aparyapta jiva means that their paryaptis are not developed to their full capacity.

Pran (Vitality):

Depending upon the development of the Jiva, there are up to ten kinds of prans or vitalities present in each jiva. These vitalities are:

1) Sparsh-Indriya (Touch): The ability to feel the sensation of touch

2) Ras-Indriya (Taste): the ability to taste

3) Ghran-Indriya (Smell): the ability to smell

4) Chakshu-Indriya (Vision): the ability to see

5) Shravan-Indriya (Hearing): the ability to hear

6) Mano-bal (Mind): the ability to think

7) Vachan-bal (Speech): the ability to speak

Kaya-bal (Body): the ability to move the body

9) Shwasochchhwas (Respiration): the ability to inhale and exhale

1O) Ayushya (Longevity): the ability to live

The Ekendriya jivas possess only four prans:

(1) Touch (2) Respiration

(3) Body (4 ) Longevity

The beindriya jivas possess six prans. They possess the taste and speech vitality in addition, to the above four prans.

The treindriya jivas possess seven prans. They possess the smell vitality, in addition, to the above six prans.

The chaurindriya jivas possess eight prans. They possess the vision vitality in addition to the above seven prans.

The panchendriya jivas are divided into two groups: (1) The asangni (non-sentient) jivas, whose minds are not developed and (2) The sangni (sentient) jivas, whose minds are fully developed.

The asangni panchendriya jivas possess nine prans. They possess the hearing vitality in addition to the above eight prans.

The sangni panchendriya jivas possess ten pranas. They possess mind vitality in addition to the above nine prans.

The reason we need to know these prans is because any injury, no matter how little it may be to any of these prans, is considered himsa (violence). When himsa is done by us, our soul accumulates the bad karmas or pap (sin). Therefore to prevent accumulation of karma observe ahimsa (non-violence) related to all of these ten prans for all the categories of the Jivas. The first vow of non-violence is very important for the householders, monks and nuns. Now you may understand why we say “Ahimsa Parmo Dharma” (nonviolence is supreme religion), because by observing ahimsa we are protecting the vitality of the soul.

The summary of number of paryaptis and prans in various Jivas.

Abilities Paryaptis Prans

Ekendriya – those having one sense 4 4

Dwindriya – those having two senses 5 6

Treindriya – those having three senses 5 7

Chaurindriya – those having four senses 5 8

Asangni Panchendriya- those having five senses without a mind 5 9

Sangni Panchendriya- those having five senses with a mind 6 10

Sources: http://www.jainworld.com/education/juniors/junles08.htm

Ketan asked Ravi, “What do you do in the temple?”
Ravi said, “I worship Jina and do prayer and recite Rosary. It will be interesting for you to go, too. Nobody should feel shy about going to the temple. After all, it is our worshipping place”.
Ketan asked, “If there is any particular procedure to follow while in the temple?”
Ravi said, “People do different things in different way and I will explain Dashtrik (ten essential things) which should be done by everybody.”

When we go to temple, we wear simple or special clothes just for the temple. We do not wear silk or leather articles. We take a bath before going to temple, and if not, then at least be in a clean condition. As we get close to the temple, and if we could see the idols of Jinas from outside, then say “Namo Jinanam” while placing folded hands over slightly bent forehead which means “I salute Jina”. Before entering the temple, we take off shoes. After this, we do the ten different things in a given sequence and each of these ten things has three different ways of doing them. Therefore, some people call them “Dashtrik”. These ten things are:

1. Nissihi (renunciation)
2. Pradakshina (circumambulation – going around the Jina’s idol)
3. Pranam (salutation)
4. Puja (worship)
5. Avasthachintan (contemplation upon the various states of the Lord)
6. Dishatyag (do not look here and there, but look only at the Jina’s idol)
7. Pramarjan (cleaning the ground before sitting down)
8. Alamban (support)
9. Mudras (postures for meditation)
10. Pranidhan (be absorbed)

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1. Nissihi (Renunciation): Nissihi means renunciation (give up). It is said three times in the temple. The first “Nissihi” is said while entering the temple to discard all the thoughts relating to worldly affairs (Samsar). The second “Nissihi” is said while entering the actual area of the Jina idol (gabharo) to discard thinking of such things as the cleaning of the temple and its management. The third “Nissihi” is said right after finishing the worship with physical substances (dravyapuja) and at the beginning of psychic worshipping (Chaityavandan).
2. Pradakshina (Circumambulation): We keep the holy substances always on our right side. Therefore, we circumambulate (go around) Jina idols three times keeping them on our right side, that is from our left to the right. While going around, we remind ourselves that Arihants are precious, that they are our mentor, and that one day we will be like them. This contemplation of the Arihants would help us overcome attachment and hatred. Three circumambulations should also remind us that there are three remedies to overcome attachment and hatred; they are right jnan (gnan), right darshan, and right charitra. Therefore, we should also contemplate how to acquire them. Some feel as if they are going around Samavasaran itself.
3. Pranam (Salutation): We salute the idols of Arihants three times. 1) The first salutation is offered at the time of first seeing the idols of Arihants (usually at the time of entering temple) with placing the folded hands over slightly bent forehead and saying Namo Jinanam. 2) The second salutation is done with folded hands and bowed body as we enter the gabharo. 3) The third salutation is done while performing the glorifying prayers (Chaityavandan – psychic worshipping) while touching the ground with five limbs (2 knees. 2 hands and the forehead) bent down. This is called Panchangapranipat.
4. Puja (worship): There are three kinds of worships offered: 1) The first worship is called Angapuja. This is done by touching the different parts of an idol of Arihant with water or milk, sandal wood paste and saffron, and a flower. 2) The second worship is called Agrapuja, which is done by placing incense, lamp, rice, fruit and sweets in front of idols. First and second worships together make the worship by eight kinds, Ashtprakari puja. These two are called physical worship. 3) The third worship is called Psychic (Bhava-puja) which is done by chanting glorifying prayers (Chaityavandan).
5. Avasthachintan (Contemplating on the different states of Arihants): After completing the physical worship, one must carry out this contemplation. The male person should stand on the right side of idol of Arihant (that is the left side if facing the idol) while the woman should stand on left side of it (that is the right side if facing the idol). Standing this way, we should contemplate on the three different states which Arihants went through. They are 1) Pindastha avastha, 2) Padastha avastha, and 3) Aroopastha avastha.In Pindastha avastha we contemplate on his a) Janmavastha, b) Rajyavastha, and c) Shramanavastha.

Janmavastha: Oh Lord, during your third last life, you observed any of twenty factors to acquire Tirthankar Nam Karma like psychic compassion towards all living beings, etc. When you were born to be a Tirthankar, all of 56 goddesses of directions and 64 Indras performed oblation to you. How great you were that even at such occasion, you did not feel proud of what was happening around. Your loftiness is blessed.

Rajyavastha: Oh Lord, you had the status of a Prince. You had the princely power and grandeur, and yet you were neither attached to them nor felt hatred about them. You were like a Yogi who is detached. Glory to your self-abnegation (renunciation).

Shramanvastha: Oh heroic Lord, you renounced the worldly power and luxury without any hesitation, became a monk or nun (sadhu or sadhvi). You carried out heroic endeavors for the attainment of spiritual elevation, bearing the most bitter obstacles and calamities. At times, you carried out incomparable and arduous spiritual austerities and penance. You stood for days absorbed in deep meditation. By doing so, you destroyed all the terrible ghati karmas. Glory to your austerity. Glory to your bravery. Glory to your tolerance.

Padastha Avastha: In this, we contemplate the state of his life as a Tirthankar. As Tirthankar Arihant, you acquired the 34 super specialities (atishay) and offered us spiritual sermons on Tattvas filled with 35 virtues of the speech. You then established the four-fold Jain sangh, tirtha, and Jain Shasan.

You explained the noble doctrines of Jiva tattva and Ajiva tattva of the universe. You showed the path of salvation comprised of the right faith, right knowledge, and right character. You expounded the immortal philosophical doctrines like Anekantvad , Syadvad, and Naya, etc.

Aroopastha Avastha: In this, we contemplate on the pure form of Jina. O, Paramatma (supreme being)! You have destroyed totally all your Karmas, and you have become bodiless, formless, pure, awakened, liberated, and perfect. Having attained this state, you are absorbed in infinite knowledge and indescribable bliss. You embody countless virtues. Your state is absolutely free from stains, distortion, and agitation. In this state, death, disease, distress, or poverty, and all such adversities do not exist. O Lord, thou art blessed !

1. Dishatyag (Do not see here and there but see only the Jina’s idol): Now we perform the Psychic (bhav) worshipping known as Chaityavandan. This should not be impaired by anything. We start the Chaityavandan in our mind and it should not be shaken even to the slightest extent. Our eyes and mind must be fixed on the idol and we shall not look around, until it is over.
2. Pramarjan (Cleaning the ground before sitting down): Before sitting we should clean the ground three times with our upper cloth, so that no small insect may be hurt by sitting there.
3. Alamban (Support): Having sat down, we must keep three supports in our mind: l) The image of the Lord, 2) The sutras we utter, and 3) their meaning. Our mind should be concentrated on these three things.
4. Mudra (Posture): Among the eight steps of meditation, the right posture is the third step. The right posture is very much necessary to attain the sublime concentration during Chaityavandan.
5. Yoga Mudra: During chaityavandan and the recital of the sutras, we must sit straight with both palms together and the fingers of one hand in the spaces between the fingers of the other hand, and the elbows to the sides of our stomach.Muktashukti Mudra: We must keep our hands in the posture of an oyster shell, with both hands together so that there is a space between the two palms where the fingers meet. This posture is used at the time of recitation of the sutras “Javanthi Cheyi Ayam”, “Javantkevi Sahu”, and “Jai Viyaraya” sutras.Jin Mudra: At the time of Kayotsarg, we stand up in such a way that there is a distance of 4 inches between the two feet at the toes in the front while the heels almost touch each other. Our hands should be hanging down. Our eyes should be fixed on the tip of our nose. Jina stood in Kayotsagga with this posture.
6. Pranidhan (be absorbed): We should concentrate our senses, our body, our voice, and our mind on carrying out Chaityavandan and we should not let them wander.

The precautions to be taken in respect of pooja or worship:

1. We must respect the idols of Arihants as Jina in reality. In case, the idol of Arihant has to be carried from one place to another; it should be carried in reverence holding straight with the support of the both hands beneath it.
2. At the time of worshipping Arihants with substances, you may bring the necessary substances from your house.
3. The flowers selected should have naturally fallen down, and should not be plucked for this purpose. The buds of the flowers should not be removed. When making a garland of the flowers, a needle should not be used for stringing them together and they should not be washed.
4. While using a brush to clear the things stuck to the idols of the Jinas, it should not make even the slightest noise. We may clean with a wet thick cloth to remove the saffron etc. Do not rub the idols roughly.
5. The flowers, the decorations, and the smearings which are used for various parts of the idols of the Arihants should not be allowed to fall to the ground. In case they do fall down, they should not be used again and they should be kept in a clean plate.
6. In case, we have to rub the saffron (Keshar) we must close our mouth, and when we finish we should wash our hands and the slab.
7. You must recite the hymns and sutras relating to the Chaityavandan in such a way, that we do not disturb the concentration and devotion of others.
8. While reciting Chaityavandan, we should not engage in any other activities, including forming the swastika, etc.
9. When we get out of the temple, we should not turn our back towards the idols of Arihants. Rather, we shouls walk backwards few steps first and then turn sideways.

(Members of some Jain sects do no worship in temple.)

Attracting Abundance, Happiness and Success : An Unlimited Amount Of Potential Provided To You By The Source Of Your Understanding, Already Exists Within You…These Success Principles Will Show You How To Stir, Awaken and Begin To Consciously Utilize It

Attracting Abundance, Happiness and “Real Success” into YOUR life is only dependent on and determined by your level of awareness.

By first developing a keen awareness of self and then consistently applying the success principles that make it all possible, you can, regardless of any pre-established notions you may have held regarding your ability to do so, attain a level of fulfillment that few ever take the time to discover.

This understanding combined with a willingness to consciously harmonize your thought, word, deed and intention with these principles, initiates a force so powerful that no currently “perceived” obstacle can keep you from achieving whatever level of abundance, happiness and success that you can conceive and envision for yourself.

By discovering, understanding, and “consciously” implementing the following success principles, the kind and quality of life you’ll become enabled and empowered to experience can and will be limited only by the restrictions that you place upon yourself.

These success principles are what we’ll be referring to as “Power Principles”, which IF IMPLEMENTED will allow you to consciously harmonize and align with the unwavering, immutable and predictable process of creation governed by Universal Law , that will empower you to begin consciously and purposefully attracting an abundance of “desired” outcomes and experiencing a life of success and fulfillment that to this point you may have considered to be out of your reach.

The power principles that you are about to discover and learn to apply into your life, although extremely simple, if intentionally, purposefully and consistently utilized, are far more powerful and creative than any external form of power known to man.

Do not let the simplicity of these success principles fool you. The life changing power that can be realized if consistently and properly applied will turn your life into a joyful, fulfilling, prosperous and harmonious journey.

These power principles are NOT “Newly Discovered Secrets.” They are NOT difficult to implement into your day to day life, and are presented to you with a depth and clarity that will allow you to grasp, understand, and develop an unshakable belief in the undeniable creative power that you hold.

As you begin to explore and delve into each of these Power Principles individually, you will discover that each has no distinct boundaries and in one way or another overlap and are intricately interconnected with each other. Just as EVERYTHING in our universe is interconnected in some way, you will soon discover that there is no seperateness between you and whatever level of abundance, happiness and success that you desire for yourself.

Each of the success principles listed below is equally important and each, as with everything in life, whether in the physical or spiritual/meta-physical realm, serves a very important, distinct, and meaningful purpose.

If you haven’t already, It’s recommended that you first explore and discover more regarding theUniversal Laws that govern the process of creation and the crucial role they play in determining each and every one of your life experiences regardless if you believe in or are aware of them or not.

Once you understand what these laws are and how they operate, you’ll have a much better understanding as to how and why these self empowering and creative Power Principles covered below can and will enable you to transform every aspect of your life should you make the choice to apply them. That choice will provide you with the ability to consciously and consistently implement them into your day to day life, which will without fail bring about the Abundance, Happiness and success that you desire, and in ways that you may have previously considered to be illogical and/or unrealistic based on the mass mindset of the worlds population.

Harmonizing with

Although you are unable to change the immutable and unwavering operation of Universal Law and how the universe operates and creates, there are specific Power Principles that can be learned and implemented which allows you to consciously align your thought, word and deed, enabling and empowering you to come into harmony with it’s predictable, unwavering and unfailing creative process, and attract far more Abundance, Happiness, Success and Fulfillment into your life than you could have ever previously conceived or dreamed possible.

Developing a keen awareness and consistently implementing these success principles, combined with the infinite and unlimited potential and power of the human mind , will enable and empower you to achieve far in excess of what you may have perceived to be possible to this point.

Through gaining a deeper understanding of these powerfully creative success principles, you will have developed an “Awareness” that far exceeds even the most formally educated, and will come to know how to unleash and consciously utilize the unlimited dormant power that lies within you.

These power principles quite literally hold the key to achieving Unlimited Success, Wealth, Health, Inner Peace, Happiness, Abundance and Joy limited only by your ability and willingness to idealize, conceptualize and consciously apply the immensely creative power that each holds.

Correct and conscious implementation of each of these powerfully creative success principles, will open your life to attracting Abundance and Happiness far superior to any that you have come to know or experience thus far, allowing and empowering you to further the cause of sharing with those who are also seeking a “Higher Truth”, the knowledge and resources gained, to assist others in also discovering, achieving, and experiencing a life filled with Love, Contentment, Fulfillment, and an indescribable sense of Inner Peace just as it was intended to be.

With that said, let’s get started exploring and discovering the Power Principles that will enable and empower you to begin attracting and experiencing all the Abundance, Happiness and Success that you envision for yourself.

Power Principles For Attracting and Experiencing
Abundance, Happiness and “Real Success”

• The Power Of Acceptance
• The Power Of Accepting Responsibility
• The Power Of Action
• The Power Of Belief
• The Power To Choose
• The Power Of Detachment
• The Power Of Emotions
• The Power Of Focus
• The Power Of Forgiveness
• The Power Of Gratitude
• The Power Of Love
• The Power Of A Mastermind
• The Power Of Meditation
• Learning Meditation
• The Power Of Passion
• The Power Of Perception
• The Power Of Perseverance
• The Power Of Persistence
• The Power Of Positive Affirmation
• The Power Of Purpose
• Define Your Vision
• The Power Of Self Awareness
• The Power Of Positive Self Esteem
• The Power Of Surrender
• The Power Of Visualization

The Jain religion is one of the oldest religions in the world. The Jain religion was also known as Shraman Dharma, Nirgranth Dharma, etc. It is not an offshoot of any other religion but is an independent religion recognized by these various names during different time periods. It was has been taught by Tirthankaras also called Jina. A follower of a Jina is called a Jain and the religion followed by Jains is called Jainism. Each Tirthankara revitalizes the Jain order. The Jain Order is known as the Jain Sangh. The current Jain Sangh was reestablished by Lord Mahävira, who was the 24^th and last Tirthankar of the current time period. The Jain Sangh is composed of the following four groups:

1) Sädhus (Monks)

2) Sädhvis (Nuns)

3) Shrävaks (Male householders)

4) Shrävikäs (Female householders)

The first Tirthankar of the current time period was Lord Rushabhdev, who is also known as Ädinäth. Names of other popular Tirthankars are Lord Shäntinäth (the 16^th Tirthankar), Lord Nemnäth (the 22^nd Tirthankar), Lord Pärshwnäth (the 23^rd Tirthankar), and Lord Mahävira (24^th Tithankar). Lord Mahävira is the most popular Tirthankar of our time.

Lord Mahävira attained nirvän (liberated from the worldly existence) in 527 B. C. He had eleven ganadharas (disciples). Nine ganadharas attained liberation (salvation) during the lifetime of Lord Mahävira, while aother two Gautamswämi and Sudharmäswämi survived him. Gautamswämi attained perfect knowledge and perfect perception and became Arihant the very night of Lord Mahavira’s nirvän. The remaining ganadhar, Sudharmäswämi, was the next to attain perfect knowledge and perfect perception and became Arihant. Jambuswämi, the disciple of Sudharmäswämi was the last Arihant of the present half time cycle. After Jambuswämi none attained perfect knowledge and the knowledge declined slowly as time went on.

Lord Mahavira’s teachings were carried on by his ganadharas to us in the form of scriptures (Agams). They were compiled into twelve separate parts, known as the dwadashangi (twelve parts). These twelve compositions were acceptable to all followers. However, the dwadashangi were not put in writing for a long time. The Jain pupils learned them by memorizing them. About 150 years after the nirvana of Lord Mahavira, there was a drought for 12 years. During this time, some monks along with Bhadrabahuswami migrated to South. After the drought was over, some monks came back to North. They observed that there was some inconsistency in oral recollection of the Jain scriptures by different monks. That made them to compile scriptures. To accomplish that, the first council (conference) of monks was held in Patliputra about 160 years after Lord Mahavira’s nirvana. Monk Bhadrabahu, who had the knowledge of all 12 Angas, could not be present at that meeting. The rest of the monks could compile only the first eleven Angas by recollection and thus, the twelfth Anga was lost. The monks from the South did not agree with this compilation, and the first split in Jainism started. Jains divided into two main groups, Svetämbaras and Digambaras. Svetämbara monks wore white clothes. Digambara monks did not wore any clothes at all.

The second council (conference) was held in Mathura, 825 years after the nirvana of Lord Mahavira, under the leadership of monk Skandil. Simultaneously, another council was held in Valabhi under the leadership of Monk Nagarjunasuri. However, the texts of Jain Scriptures were not written systematically until after the third council that was held at Vallabhi 980 years after the nirvana of Lord Mahavira under the leadership of monk Devarthigani.

Jain order had divided into two major sects.

1. The Digambara sect
2. The Svetambar sect

The Digambara sub-sects

The Digambara sect, in recent centuries, has been divided into the following sub-sects:

Major sub-sects:

1. Bisapantha,
2. Terapantha, and
3. Taranapantha or Samaiyapantha.

Minor sub-sects:

1. Gumanapantha
2. Totapantha.

Bisapantha

The followers of Bisapantha support the Dharma-gurus, that is, religious authorities known as Bhattarakas who are also the heads of Jaina Mathas, that is. religious monasteries. The Bisapanthas, in their temples, worship the idols of Tirthankaras and also the idols of Ksetrapala, Padmavati and other deities. They worship these idols with saffron, flowers, fruits, sweets, scented ‘agara-battis’, i.e., incense sticks, etc. While performing these worships. the Bisapanthis sit on the ground and do not stand. They perform Arati, i.e., waving of lights over the idol, in the temple even at night and distribute prasada, i.e., sweet things offered to the idols. The Bisapantha, according to some, is the original form of the Digambara sect and today practically all Digambara Jainas from Maharashtra, Karnataka and South India and a large number of Digambara Jainas from Rajasthan and Gujarat are the followers of Bisapantha.

Terapantha

Terapantha arose in North India in the year 1683 of the Vikram Era as a revolt against the domination and conduct of the Bhattarakas. i.e. religious authorities, of the Digambara Jainas. As a result in this sub-sect, the institution of Bhattarakas lost respect in North India, however in South India the Bhattarakas continue to play an importent role. In their temples, the Terapanthis install the idols of Tirthankaras and not of Ksetrapala, Padmavati and other deities. Further. they worship the idols not with flowers, fruits and other green vegetables (known as sachitta things), but with sacred rice called ‘Aksata’, cloves, sandal, almonds, dry coconuts, dates, etc. As a rule they do not perform Arah or distribute Prasada in their temples. Again, while worshipping they stand and do not sit.

From these differences with the Bisapanthis it is clear that the Terapanthis appear to be reformers. They are opposed to various religious practices. As according to them. These are not real Jaina practices. The Terapantha had performed a valuable task of rescuing the Digambaras from the clutches of wayward Bhattarakas and hence the Terapanthis occupy a peculiar position in the Digambara Jaina community. The Terapanthis are more numerous in Uttar Pradesh, Rajasthan and Madhya Pradesh.

It is pertinent to note that even though the name Terapantha sub-sect appears both among the Digambara and the Svetambara sects. Still the two Terapanthis are entirely different from each other. While the Digambara Terapanthis believe in nudity and idol-worship, the Svetambara Terapanthis are quite opposed to both.

Taranapantha

The sub-sect Taranapantha is known after its founder Tarana-Svami or Tarana-tarana-Svami (1448-1515 A.D.). This sub-sect is also called Samaiyapantha because its followers worship Sarnaya, i.e., sacred books and not the idols. Tarana-Svami died at Malharagarh, in former Gwalior State in Madhya Pradesh, and this is the central place of pilgrimage of Taranapanthis.

The Taranapanthis strongly refute idolatry but they have their own temples in which they keep their sacred books for worship. They do not offer articles like fruits and flowers at the time of worship. Besides the sacred books of the Digambaras, they also worship the fourteen sacred books written by their founder Tarana-Svami. Further, Taranapanthis give more importance to spiritual values and the study of sacred literature. That is why we find a complete absence of outward religious practices among them. Moreover, Tarana-Svami; was firmly against the caste-distinctions and in fact threw open the doors of his sub-sect even to Muslims and low-caste people.

These three main traits of the Taranapanthis, namely, (a) the aversion to idol worship, (b) the absence of outward religious practices, and (c) the ban on caste distinctions, were evolved as a revolt against the religious beliefs and practices prevailing in the Digambara Jaina sect, and it appears that Tarana-Svami might have formulated these principles under the direct influence of Islamic doctrines and the teachings of Lonkashaha, the founder of the non-idolatrous Sthanakvasi sub-sect of the Svetambara sect.

The Taranapanthis are few in number and they are mostly confined to Bundelkhand, Malwa area of Madhya Pradesh and Khandesh area of Maharashtra.

Gumanapantha

The Gumanapantha is not so important and in fact very little is known about it. It is stated that this sub-sect was started by Pandit Gumani Rama or Gumani Rai, who was a son of Pandit Todaramal, a resident of Jaipur in Rajasthan.

According to this Pantha, lighting of candles or lamps in the Jaina temples is strictly prohibited, because it regards this as a violation of the fundamental doctrine of Jaina religion, viz., non-violence. They only visit and view the image in the temples and do not make any offerings to them.

This pantha became famous in the name of shuddha amnaya, that is pure or sacred tradition, because its followers always stressed the purity of conduct and self-discipline and strict adherence to the precepts.

Gumanapantha originated in the 18th. Century A.D. and flourished mainly during that century. It was prevalent in several parts of Rajasthan, and it is found now in some areas of Rajasthan around Jaipur.

Totapantha

The Totapantha came into existence as a result of differences between the Bisapantha and Terapantha sub-sects. Many sincere efforts were made to strike a compromise between the Bisa (i.e. twenty) Pantha and the Tera (i.e.. thirteen) pantha and the outcome was sadhesolaha (i.e., sixteen and a half)-Pantha or ‘Totapantha’. That is why the followers of Sadheso!aha Pantha or Totapantha believe to some extent in the doctrines of Bisapantha and to some extent in those of Terapantha.

The Totapanthis are extremely few in number and are found in some pockets in Madhya Pradesh.

In connection with the account of the major and minor sub-sects prevailing among the Digambara sect. it is worth while to note that in recent years in the Digambara sect a new major sub-sect known as ‘Kanji-pantha’, consisting of the followers of Kanji Swami is being formed and is getting popular especially among the educated sections. Saint Kanji Swami (from whom the name ‘Kanji-pantha’ is derived), a ‘Svetambara-Sthanakvasi’ by birth, largely succeeded in popularizing the old sacred texts of the great Digambara Jaina saint Acharya Kunda-Kunda of South India. But Kanji Swami’s efforts, while interpreting Acharya Kunda kunda’s writings, to give more prominence to nischaya-naya, that is, realistic point of view, in preference to vyavahara-naya, that is, practical view point, are not approved by the Digambaras in general as they consider that both the view points are of equal importance. However, the influence of Kanjipantha is steadily increasing and Sonagarh town in Gujarat and Jaipur in Rajasthan have become the centers of varied religious activities of the Kanajipanthis.

The Svetambara sub-sects -

Like the Digambara sect, the Svetambara sect has also been split into three main sub-sects:

1. Murtipujaka,
2. Sthanakvasi, and
3. Terapanthi

Murtipujaka

The original stock of the Svetambaras is known as Murtipujaka Svetambaras since they are the thorough worshippers of idols. They offer flowers, fruits, saffron, etc. to their idols and invariably adorn them with rich clothes and jeweled ornaments.

Their ascetics cover their mouth with strips of cloth while speaking, otherwise they keep them in their hands. They stay in temples or in the specially reserved buildings known as upasrayas. They collect food in their bowls from the sravakas or householders’ houses and eat at their place of stay.

The Murtipujaka sub-sect is also known by terms like (i) Pujera (worshippers), (ii) Deravasi (temple residents). (iii) Chaityavasi (temple residents) and (iv) Mandira-margi (temple goers)

The Murtipujaka Svetambaras are found scattered all over India for business purposes in large urban centers, still they are concentrated mostly in Gujarat.

Sthanakvasi

The Sthanakvasi arose not directly from the Svetambaras but as reformers of an older reforming sect, viz., the Lonka sect of Jainism. This Lonka sect was founded in about 1474 A.D. by Lonkashaha, a rich and well-read merchant of Ahmedabad. The main principle of this sect was not to practice idol-worship. Later on, some of the members of the Lonka sect disapproved of the ways of life of their ascetics, declaring that they lived less strictly than Mahavira would have wished. A Lonka sect layman, Viraji of Surat, received initiation as a Yati, i.e., an ascetic, and won great admiration on account of the strictness of his life. Many people of the Lonka sect joined this reformer and they took the name of Sthanakvasi, meaning those who do not have their religious activities in temples but carry on their religious duties in places known as Sthanakas which are like prayer-halls.

The Sthanakvasi are also called by terms as (a) Dhundhiya (searchers) and (b)Sadhumargi (followers of Sadhus, i.e., ascetics). Except on the crucial point of idol-worship, Sthanakvasi do not differ much from other Svetambara Jainas and hence now-a-days they invariably call themselves as Svetambara Sthanakvasi. However, there are some differences between the Sthanakvasi; and the Murtipujaka Svetambaras in the observance of some religious practices. The Sthanakvasi do not believe in idol-worship at all. As such they do not have temples but only sthanakas, that is, prayer halls, where they carry on their religious fasts, festivals, practices, prayers, discourses, etc. Further, the ascetics of Sthanakvasi cover their mouths with strips of cloth for all the time and they do not use the cloth of yellow or any other color (of course, except white). Moreover, the Sthanakvasi admit the authenticity of only 31 of the scriptures of Svetambaras. Furthermore, the Sthanakvasi do not have faith in the places of pilgrimage and do not participate in the religious festivals of Murtipujaka Svetambaras.

The Svetambara Sthanakvasi are also spread in different business centers in India but they are found mainly in Gujarat, Punjab, Harayana and Rajasthan.

It is interesting to note that the two non-idolatrous sub-sects, viz., Taranapanthis among the Digambaras and Sthanakvasi among the Svetambaras, came very late in the history of the Jaina Church and to some extent it can safely be said that the Mohammedan influence on the religious mind of India was greatly responsible for their rise. In this connection Mrs. S. Stevenson observes: “If one effect of the Mohammedan conquest, however, was to drive many of the Jainas into closer union with their fellow idol-worshippers in the face of iconoclasts. Another effect was to drive others away from idolatry altogether. No oriental could hear a fellow Oriental’s passionate outcry against idolatry without doubts as to the righteousness of the practice entering his mind, Naturally enough it is in Ahmedabad, the city of Gujarat, that was most under Mohammedan influence, that we can first trace the stirring of these doubts. About 1474 A.D. the Lonka sect, the first of the non-idolatrous Jaina sects, arose and was followed by the Dhundhiya or Sthanakvasi sect about 1653 A.D. dates which coincide strikingly with the Lutheran and Puritan movements in Europe.” (vide Heart of Jainism, p. 19).

Terapanthi

The terapanthi sub-sect is derived from the Sthanakvasi; section. The Terapanthi sub-sect was founded by Swami Bhikkanaji Maharaj. Swami Bhikkanaji was formerly a Sthanakvasi saint and had initiation from his Guru, by name Acharya Raghunatha. Swami Bhikkanaji had differences with his Guru on several aspects of religious practices of Sthanakvasi ascetics and when these took a serious turn, he founded Terapantha on the full-moon day in the month of Asadha in the year V.S. 1817, i.e., 1760 A.D.

As Acharya Bh1kkanaji laid stress on the 13 religious principles, namely, (i) five Mahavratas (great vows), (ii) five samitis (regulations) and (iii) three Guptis (controls or restraints), his sub-sect was known as the Tera (meaning thirteen)-pantha sub-sect. In this connection it is interesting to note that two other interpretations have been given for the use of the term Terapantha for the sub-sect. According to one account, it is mentioned that as there were only 13 monks and 13 laymen in the pantha when it was founded, it was called as Tera (meaning thirteen) -pantha. Sometimes another interpretation of the term Terapantha is given by its followers. Tera means yours and pantha means path; in other words, it means, “Oh! Lord Mahavira! it is Thy path”.

The Terapanthis are non-idolatrous and are very finely organized under the complete direction of one Acharya, that is, religious head. In its history of little more than 200 years, the Terapantha had a succession of only 9 Acharyas from the founder Acharya Bhikkanaji as the First Acharya to the present Acharya Tulasi as the 9th Acharya.

This practice of regulating the entire Pantha by one Acharya only has become a characteristic feature of the Terapantha and an example for emulation by other Panthas. It is noteworthy that all monks and nuns of the Terapantha scrupulously follow the orders of their Acharya, preach under his guidance and carry out all religious activities in accordance with his instructions. Further, the Terapantha regularly observes a remarkable festival known as Maryada Mahotasava. This distinctive festival is celebrated every year on the 7th day of the bright half of the month of Magha when all ascetics and lay disciples, male and female, meet together at one predetermined place and discuss the various problems of Terapanthis.

The penance of Terapanthis is considered to be very severe. The dress of Terapanthi monks and nuns is akin to that of Sthanakvasi monks and nuns. But there is a difference in the length of muhapatti, i.e., a piece of white cloth kept always on the mouth. The Terapanthis believe that idolatry does not provide deliverance and attach importance to the practice of meditation.

Further, it may be stressed that the Terapantha is known for its disciplined organization characterized by one Acharya (i.e., religious head), one code of conduct and one line of thought. The Terapanthis are considered reformists as they emphasize simplicity in religion. For example, the Terapanthis do not even construct monasteries for their monks, who inhabit a part of the house which the householders build for themselves. Recently their religious head, Acharya Tulasi, had started the Anuvrata Andolana, that is, the small vow movement. which attempts to utilize the spiritual doctrines of the Jainas for moral uplift of the masses in India.

The rise of Terapantha is the last big schism in the Svetambara sect and this Pantha is becoming popular. The Terapanthis are still limited in number and even though they are noticed in different cities in India, they are concentrated mainly in Bikaner, Jodhpur and Mewar areas of Rajasthan.

Sädhus (monks) and Sädhvis (nuns) are people who have voluntarily given up their household lives and worldly affairs and have accepted the five major vows to uplift their souls on the spiritual path. They strictly follow the rules laid down for them. Shrävaks and shrävikas, on the other hand, continue to lead worldly lives. They may observe in full or to a limited extent, twelve minor vows laid down for them.

Source: http://www.jainworld.com/education/juniors/junles02.htm