Laws of nature lead us to the laws of self-initiatives and self-efforts. Without self-efforts and self-initiatives, one cannot see, know and realize his/her own true qualities. That’s why Jainism relies a great deal on one's own efforts and initiatives, and laws of nature. Self-effort can change our fate. Remember our present fate is due to our past karma.

Unlike other living beings, we, human beings, have reasoning mind and capacity to think rationally. We have curiosity. We want to live a peaceful, happy and simple life. Since infinite times, curious human beings have been seeking answers to the questions such as: who am I? Who am I not? Who is God? Who made this universe? What is my relationship with the universe? What is my real nature? How can I achieve my own nature, my original form? Right answers to these questions form the religion.

Without personal experience, one will not find answers to these questions. Therefore, we have to depend on the great people, whom we call thirthankars. They have experienced the answers to these questions. That’s why their words form the religion. Only our experience will complete the religion. There are three ways to find answers to these questions: a) experience, b) use of positive logic and c) our Ägams (Canonical Books).

By one approach, the religion can be divided in four parts: a) theology, b) metaphysics, c) ethics and d) rites & rituals.

• Theology explains who am I? What is our true nature? Who is God?
• Metaphysics explains Who am I not? What is the universe? what is non-living? What is the relationship between living and non-living? How can I remove impurities from myself?
• Ethics explains how do we live our life? What should be our daily conduct? What and how should we practice? How can we purify our conscious mind?
• Rites & rituals: This involves praising, paying our respects and worshipping Tirthankars (Bhagwan). The real purpose of the rites and the rituals is to get an inspiration to be like them, without attachment and aversion. We are not supposed to ask for anything from our Bhagwan.

One time Bhagavan Mahavira was asked what is the religion from a realistic point of view. Bhagavan Mahavira said, " the realistic religion is consisted of four parts: 1) equality of all living ones, 2) every living soul has right to put self-effort to improve itself and do not take away this right, 3) do not rule other living ones, and 4) all views should be viewed with equanimity - without like or dislike. If we adopt only one of these, other three will automatically be adopted. Notice that Bhagavan Mahavira did not say that follow what I’ve said or follow the Jain religion.

The best qualities are the perfect perception, perfect knowledge, perfect character and unlimited energy. We are incomplete, we want to be complete. If we want to have best qualities, we have to believe that they are achievable. The process to achieve these best qualities is the religion.

The religion is meant to be for purification of our consciousness, to realize our own nature.

Proper beliefs, knowledge and conduct are the prime factors for practicing a religion. Rites and rituals can also have its place if the prime factors are the main parts of our life. The beliefs and knowledge are like paint and brush, while the conduct is like a painting. Without painting, we cannot be an artist. Without proper conduct, we cannot be life-artists.

It is important to have right faith (beliefs) and right knowledge. Without right knowledge, it is difficult to practice the true religion. Without knowledge, we will not know what is right and what is wrong. If we do not know what is right and what is wrong, then how can we practice the religion right?.

Do not live to know, know to live Knowledge is not the religion, practice is the religion. Good conduct is the religion. In our conduct we should look at happiness and unhappiness with equanimity. We should believe in possibilities. Even opposing views can be parts of one truth. Accept co-existence with others. Look at the good side of others. The religion is for self-improvement not for improving others. If each individual improves, the society, nation and world will automatically improve.

Other topics mentioned in the religious books that are not related to the subject of soul should be considered as local beliefs of that time. When a knowledgeable person talks to a less knowledgeable, he/she speaks the language of less knowledgeable. Therefore, the topics covered in the religious books that do not lead to the process of soul purification should be considered coincidental and of less significance.

In religion, first we trust and then experiment. After successful experimentation, we experience the truth. There is no force in religion. Religion discovers permanent happiness. The religion cannot entirely be expressed in words. The discovery of the realistic religion should be the ultimate goal of the science. Today, science and religion are both complementary to each other. Someday, the science and the religion will be one thing.

Einstein once said "Science without religion is lame and religion without science is blind." Every scientist has to be spiritual in their work ethics to do the best research. Einstein regretted that he could not develop a complete field theory. he wanted to include consciousness as one of the parameters. The field theory of Jainism includes Einstein’s field theory plus consciousness. Einstein believed in reincarnation. Einstein wanted to become a monk in his next life, so that he can know qualities of soul.

Michchhä Mi Dukkadam, if I’ve committed mistakes or offended anyone’s beliefs.

Every day, one should find some time to carry out Svädhyäya or the study of the scriptures or religious materials. We must study, learn and reflect deeply those books which help us to be virtuous and elevate our life. If it is not possible to do every day, one should try to do when he/she finds the spare time.

The following are some important points to be considered to start a svädhyäya when leadership of a guru is not available:

• Acquires proper knowledge to become a true life-artist.
• Knows what is good (right) and what is not good (wrong).
• Resolves doubts, removes blind faith and eradicates false views
• Removes himself/herself from wasteful activities
• He/she is convinced that the best things are not possible without best efforts.
• Departs from wrong companies and involves with right people.
• Does not praise or fear wrong people.
• Learns the importance of practicing the knowledge
• Concentration power, intelligence and self-control are improved
• Improves results of meditation
• Realizes that body and soul are different substances
• Develops inner vision
• Begins to Develop forbearance (forgiveness), modesty (humility), straightforwardness (candor), contentment, truthfulness, self-restraint (control of senses and mind), etc.
• Process of purification of conscious mind and shedding of karma begins

The Navkär Mantra is the most fundamental mantra in Jainism and can be recited at any time of the day. While reciting the Navkär Mantra, the aspirant bows with respect to Arihantas, Siddhas, Ächäryäs, Upädhyäyas, Sädhus, and Sädhvis. The mantra enables us to worship the virtues of all the supreme spiritual people instead of just worshipping one particular person. For this reason, the Navkär Mantra does not mention the names of any Tirthankaras, Siddhas, Ächäryäs, Upädhyäyas, Sädhus, or Sädhvis. At the time of recitation, we remember their virtues and try to emulate them. In this mantra we bow down to these five great souls, and therefore, it is also called Namaskär or Namokär Mantra.

The Navkär Mantra contains the essence of Jainism. It points out that if we want to be truly liberated, we have to give up worldly life (samsär). The first stage of renunciation is to become a monk (sädhu) or nun (sädhvi). While progressing on a spiritual path, some may be designated as Upädhyäyas or Ächärya. The ultimate aim is to attain omniscience, becoming an Arihanta, which leads us to liberation, the becoming a Siddha.

Arihantas are divided into two categories: Tirthankar and Ordinary. Arihantas who have attained Tirthankar Näm Karma become Tirthankaras while the rest of them become Ordinary Arihants. There are twenty-four Tirthankaras during every half time cycle. These Tirthankaras reinstate the Jain Sangh (four-fold Jain Order) consisting of Sädhus (monks), Sädhvis (nuns), Shrävaks (male householders), and Shrävikäs (female householders). The first Tirthankar (Arihanta) of this time period was Lord Rushabhdev, and the twenty-fourth and last Tirthankar was Lord Mahdvira, who was lived from 599B.C. to 527B.C. Tirthankaras are also called Jinä (conqueror of inner passions) from which the term Jain, follower of a Jinä, is derived. At the time of Arihanta's nirvän (death), the remaining four non-defiling (aghäti) karmas such as Näm (Physique determining) Karma, Gotra (Status determining) Karma, Vedniya (Feeling producing) Karma and Ayushya (Age span determining) Karma, are destroyed.

Ordinary Arihants are those souls who attain salvation, but do not possess Tirthankar Näm Karma and hence, do not establish the Jain Order. After attaining salvation they are called Siddhas. Since Siddhas have attained ultimate liberation, we do not have access to them. However, Arihantas offer us spiritual guidance during their lifetime. In order to show our special reverence for their teachings, we bow to them first, hence the first verse of the Navkär Mantra. Currently, as per scriptures except at Mahävideh kshetra, there are no Arihantas. The last Arihant was Jambuswämi. According to the Ägams (Jain scriptures) there will be no more Arihantas during the remaining period of the current half-time cycle.

1. Observance of Ahimsä (non-violence)-not to commit any type of violence (Savvao Panaivayao Virman Vrat)
2. Observance of Satya (truth)-not to indulge in any type of lie or falsehood (Savvao Musavayao Virman Vrat)
3. Observance of Asteya (non-stealing)-not to take anything unless it is given by the owner (Savvao Ädinnadanao Virman Vrat)
4. Observance of Brahamcharya (celibacy)-not to indulge in any sensual pleasure (Savvao Mehunao Virman Vrat)
5. Observance of Aparigraha (non-possessiveness)-not to acquire more than what is needed to maintain day to day life (Savvao Pariggrahao Virman Vrat).

Some of the special things they observe are they do not accept the food cooked for them. They do not eat before sunrise or after sunset. They drink only boiled water. They walk bare feet. They do not stay in one place for a longer time. They do not touch any person of opposite sex. They do not get involved in social affairs there by meaning they are not a social workers. Some monks wear no clothes while others wear white clothes. All nuns wear white clothes. They offer spiritual guidance to us. Their goal to become a monk or nun is to be liberated from this worldly life and that is why their activities are directed towards uplift of their souls to Paramdtman (the state of liberation). Self-discipline and purity is the main part of their daily lives. That is why Jain monks and nuns are unique.

Believers in God's grace think that whatever happens, it is per God's wish. They think that a) God has created the universe, b) God manages the universe and c) God decides who gets what.

Some give importance to one of them and ignore others. From the multiplicity of view points (anekäntväd), the comprehensive vision of the Jain philosophy rejects this absolutely one-sided view or this way of viewing things from a single point of view. The Jain philosophy views and reveals the importance of every Samaväy from the multiplicity of view points (anekäntväd); and considers these five Samaväys as the cause for any action or reaction. Without these five, nothing can take place.

1. Kala - Time:

Time is the doer and undoer of the whole universe. It is the one that makes and mars everything in the universe. The whole universe is in its power or hold. If we sow seeds to-day they do not give fruits right away. It requires some time. It takes certain amount of time before sprouts, buds, branches, leaves and fruits appear. You were born on a cetrain date. In summer, we have hot weather. In winter, we have cold weather. The fruit of Karma also appears at the destined time. Another example, you get to drive when you’re 16.

2. Svabhäv- Own-Nature

Time is not everything. Even if the right time arrives, certain seeds do not sprout. Why the thorns are sharp? Why most flowers have beautiful colors? Why some animals cruel? Why some of the animals are clever and capable of movement? Why does a dog bark? Answer to all these question is it is their nature (svabhäv). For example, to bark is dog’s nature. The chain of gold will not have the characteristics of silver. You will not be able to grow mangos on a lemon tree. In matters like these, own-nature is considered as the main cause.

3. Niyati - Fate or Destiny

This means fortune or fate. Everything is pre-determined. Whatever has been destined will take place. In this matter, neither time nor nature has any effect or influence. Whatever has to happen, keeps happening. In this process, change cannot be made despite the best efforts. For example, even if we make all possible efforts, we cannot save a man's life. If someone was going to hit our car from behind, he/she would despite our best efforts.

4. Karma

The results that we get depend upon our actions. All the strange things, all the sad things we witness; all the happy things we experience, and all the varieties we see in the life are due to our own Karma. A mother gives birth to two children together (twins). Still one turns out to be somewhat different than other. This is because of own-karma. Rich becomes poor, poor becomes rich, rich becomes richer and poor becomes poorer. This is because of own-karma. We have to experience both the good and evil fruits of Karma.

5. Purushärth- Self-efforts

1. like a line in water - that goes away quickly,
2. like a line in sand - takes a little while to go away,
3. like a line on a muddy road, that requires more time before it goes away
4. one like a line in rock, that stays for a long long time - even in the following lives.

Anger brings in more karmas and karmas bring more anger. This cycle of building karmas continues as long as we do not learn to control the vices like anger.

Why Do People Become Angry

There are many reasons why people become angry. Some key ones are:

certain type of anger is due to very own nature of the individual (fruits of his/her past karma)

1. outward look - some one else is responsible when something goes wrong
2. frustration - getting stuck in traffic jam
3. disappointment - not getting desired results
4. hurt feelings - some one said or did which was not desirable
5. annoyance - does not like certain things or what certain individuals do
6. harassment
7. jealousy
8. ego
9. greed
10. lack of knowledge that the forgiveness and tolerance are the best response
11. considers the forgiveness as the weakness.

1. Hold your breath or do deep breathing exercise or count up to 10 when faced with an anger provocative situation. This gives time to calm down and also to reassess the situation rather than quickly responding it.
2. Anger is harmful to our body, mind and emotions, and to the purification process of our consciousness.
3. Anger destroys hard-earned relationships and fabric of love in a split second.
4. Forgiveness is the sign of heroes (bravery). It is difficult to express forgiveness than to express anger. Forgiveness is a quality of our soul. Forgiveness is strength and anger is weakness. Anger brings more anger in future. Experiment with forgiveness in daily life. Make a resolution to experiment with forgiveness x times a month and avoid getting angry y times month.
5. Let some time go by. Time is one of the best healers.
6. When we are criticized, we should look the situation from others’ viewpoints (multiplicity of viewpoints, anekäntväd). We should look for any or partial truth in their criticism that can help us improve. Try to get the positive message even though their method of expressing is uncomfortable.
7. You have nothing to prove to others. You have to prove only to yourself.
8. Let the other person steam out. Be an active listener.
9. Anger provocative situations are external and not in our control.
10. Anger provocative situations are due to our past karmas. We are responsible for everything - good or bad - happens to us including anger provocative situations. We are the master of our destiny. Anger leads to a bad destiny.
11. Develop clear spiritual understanding including the understanding of four kashäya and separateness of the soul and the body. Develop the right knowledge.
12. Develop equanimity - look at the things without like or dislike.
13. There are constructive solutions to conflicts. Take the challenge to find an appropriate solution.
14. Some äsana exercises are also effective to develop forgiving nature.
15. To get the relief from such fearful or worrisome situation, we need to activate para-sympathetic nervous system. Para-sympathetic nervous system tries to bring peaceful and normal situation back. Kayotsarg activates para-sympathetic nervous system.
16. Contemplate regularly that "I’ll not subject myself to anger, anger is not my quality. Forgiveness is my quality. I’ll exercise forgiveness." Recommend taking an advise from a spiritually advanced person on what to and how to contemplate.

1. Pride of Knowledge: One may acquire multifaceted and vast knowledge as a result of studying scriptures, constant discussion with other aspirants (Svädhyäya or satsanga), and the laborious practice of meditation. If one prides him/herself on this learning and looks upon others as inferior, this is known as the pride of knowledge.
2. Pride of Worship: When several types of human and super-human virtues become manifest within oneself, when one's fame spreads all over the world, and when one wins regard, honor and worship from leaders, wealthy people, great ascetics, and scholars, and he/she looks at own-self as high and great in egotism, then this is known as the pride of worship.
3. Pride of Family: Suppose one's relatives had been honored with high government position, high position in some profession, high spiritual position, or a noble prize and so on. If this individual boasts of own greatness due to this, then it is known as the pride of the family.
4. Pride of Race: Suppose one's ancestors are of a high and noble family, or from some other respectable race and so on. If this individual boasts of own greatness due to this, then it is known as the pride of the race.
5. Pride of Power: One might be in the full bloom of youth and endowed with unique physical power, one might have cultivated grand eloquence that pleases and makes thousands amazed, one might have a sweet resounding voice, one might be blessed with the willpower by which one can stick to one's activity till one is victorious. If one becomes arrogant due to one or more of these, then this is known as the pride of power.
6. Pride of Excellent Attainment: When a person attains a super human achievement like far seeing, far hearing, flying in the sky, in a particular sport, walking on the water and so on, through self control or other means and if one becomes proud of these, then it is called the pride of excellent attainments.
7. Pride of Austerity: While practicing various types of penance such as fasting, reciting prayers, meditation, svädhyäya and abandonment of taste (Rasa), if one starts feeling that he/she is an unequal Tapasvi and experiences a sense of loftiness in his/her heart, it is pride of austerity.
8. Pride of Body: When various parts of the body such as the eyes, ears, nose, chin, chest and so on are quite handsome or beautiful and well-proportionate, and the elegance of the body is eye catching, if with this beauty of the body, one becomes proud, then this is the pride of the body.

1. Humility of right knowledge (Jnana-vinaya); a) treating knowledge and those who have acquired knowledge with devotion, b) honoring them, c) a noble contemplation on what our Tirthankar have said, d) puts in self-effort to acquire knowledge and e) putting the knowledge into practice.
2. Humility of right belief (Darsana-vinaya); respect for right faith, respect for persons who have the right faith and, put self-effort to acquire the right faith.
3. Humility of right conduct (Charitra-vinaya); respect for right conduct, respect for persons who have the right conduct and, put self-effort to practice the right conduct.
4. Humility of right austerity (tapa-vinaya); respect for right austerity, respect for persons who practice right austerity and, put self-effort to practice right austerity.
5. Humility to right spiritual leaders and great people (Upachara-vinaya). One must be polite towards elders and spiritual superiors. One should do pranama to them. One must offer them a seat. When they are moving by, one should stand up with respect. One should conduct ownself in their presence, with decency.

1. Becomes considerate of other people’s inconvenience. Speech becomes softer and courteous, not authoritative, not aggressive and without hidden purpose.
2. Loving conduct and a spirit of tolerance are developed. We learn to apologize when a mistake is made.
3. Real greatness starts appearing, and boasting ends. We start seeing positive sides of others rather than negative sides of others. We learn to respect others as equal. We give up a habit of comparing ourselves to others.
4. "I" is replaced by "WE". No presumptions about what is right and what is wrong.
5. Just as trees rich in fruits hang low, similarly, persons with true humility always look sincere and humble.
6. Like sugar in milk, if humility mixes with knowledge, one attains to real greatness. Humility is the root of the process of soul purification. It is the necessity for all social, professional, intellectual, mental and spiritual prosperity.

Acts of violence, falsehood, stealing, carnality and possessiveness are nothing but unmitigated suffering. These acts influence our behavior so deeply that they are seen as entrenched habits. The perpetrators of these acts harm both self and others. Abstinence from violence, falsehood, stealing, carnality and possessiveness - these are the vows (Vratas).

One devotee of Swamiji very humbly approached a great scholar disciple and said, "You are a great scholar, you know Swamiji's doctrines so well. You are thoroughly acquainted with his life. Please write a biography of Swamiji. It will be a permanent memorial to Swamiji and will inspire future generations to a higher and nobler life."

The scholar-disciple replied, "Well, friend, the work has already begun and will end at the proper time." The devotee replied, "We are very grateful to you. Kindly set aside all other works and complete this work as early as possible."

Human nature is such that sometime it can not tolerate even the successes of friends or virtuous people. Sometimes, we are so jealous that we label their good virtues as bad qualities. When we are burning in the fire of jealousy; cheating, lying and hurting others start. But contemplating on this kind of thinking, instead of being jealous about successes or higher virtues of our friends or our spiritual leaders, we would feel content that if not me at least my friends are doing well and that way our unhappiness will turn into happiness. And, as soon as such thoughts come in our mind we may feel silly that why did we become jealous. This way friendship, or feeling of admiration would turn the negative impulses into the positive ones and we would be more at peace.

There are two types of compassion, 1) material and 2) spiritual. When we see someone is homeless, poor, sick or in need of something, the feeling we get to help is called material compassion. By helping the needy materially, we are able to reduce their material sufferings. At the same time, there are people who are ignorant, have wrong belief, suffering from internal passions such as anger, ego, deceit and greed, the feeling we get to help is spiritual compassion. We try to show them the right spiritual path to reduce their internal sufferings.

Mahatma Harnath was a great saint of the area. He gave courage to the frightened people and said, "Well brothers, no sinner is bad, only the sin is bad." With these words, he took the track into the forest where this terrorizing robber lived.

With an extremely peaceful composure, detached and fearless vision, and the luster of celibacy, the Mahatma proceeded to the forest where the bandit lived. As he reached the place of his residence, the eyes of Ramkhan fell on the Mahatma and he was immediately impressed. The emotions of the robber to whom killing people was just a game, were transformed. He said, "O great saint! I have committed countless crimes. Now you have come and with you has come the time for my upliftment." With these words, he fell down at the feet of the Mahatma.

1. Every living one has a soul. All souls are equal. No one is inferior and no one is superior. Each one can excel and achieve moksha.
2. Every living soul has right to put their own self-effort to improve and this right should not be taken away.
3. We have no right to rule other living ones as others do not have right to rule us.
4. To restrain/minimize our hatred towards arrogant, egotistical and deceitful, and people with wrong belief and ill-behavior.
5. To begin the process of eradication of evil acts of violence, falsehood, stealing, carnality and possessiveness.
6. To enhance the practice of non-violence and restrain passions like anger, ego, deceit, greed, jealousy, etc.
7. To begin the process of stopping the influx of bad karmas.

1. The practice of non-violence, truthfulness, non-stealing, contentment with own spouse and non-possessiveness are strengthened by the practice of these four bhavanas in daily life.
2. Friendliness and non-violence strengthen each other. Friendliness softens the heart and nourishes the capacity for forgiveness and forbearance.
3. Delighting in the honor and distinction of others corrodes one's own pride and conceit while compassion for their misfortune fosters a charitable heart.
4. The cultivation of equanimity has the power to chastise vainglory in self and others.
5. Enhances the qualities like forgiveness, fearlessness and tolerance.
6. Develops the atmosphere of true peace and mutual respect.

1. Treat others the way you like to be treated. Wish the same thing you wish for yourself.
2. Practice of Jiva-dayä: Ahimsa (non-violence) is an aspect of dayä (compassion, empathy and charity). Jiva-dayä means caring for and sharing with all living beings, tending, protecting and serving them. It entrails universal friendliness (maitri), universal forgiveness (kshama) and universal fearlessness (abhaya).
3. Pray sincerely (daily or as often as possible) that: