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:

    

   Khamemi Savajive Sarve Jiva Khamantu me Mitti Me Savva Bhuyesu Veram Majjham na Kenai

   I forgive all creatures. May all living beings forgive me. I have friendship with all creatures I do not have animosity against any creatures

    

4. Be aware not to think of deceiving or quarreling with anyone. Avoid speaking ill of others.
5. Make sure our actions are not harsh.
6. Be constantly aware that we do not want to hurt our friends. We want to support and protect them.
7. Be tolerant, caring and sharing among each other. Be careful in walking, talking, thinking or in any action not to inflict the slightest loss, pain, insult and so on any living being (all human beings, animals, insects and, if possible, vegetables) in their life.
8. Avoid being reactionary. Instead reacting right away wait and think of friendship. Reaction is no the nature of our soul. Lord Mahavira said if you want to react then react with pramoda (joy, praise and respect) bhavana.
9. We should stay away from adverse feelings like "He/she is my enemy, he/she inflict pain on me, he/she is my adversary, he/she insults me, he/she is not on my side," and so on. If the practitioner nourishes such adverse feelings directly or indirectly, no feeling of friendliness can be developed in him/her. We should accept these adverse situations as a result of our own karma rather than reacting to them in harsh manner. We should make an self-effort to avoid such situations in future.
10. Acquiring right knowledge, guidance from right Guru and/or from right religious books.
11. Avoid the narrow mentality that prevails and persists in our family, cast, creed, sect, sex, color or society. Let us show real affection and regard for all human beings and creatures as we show it to ourselves.
12. 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 our life.
13. Be aware, practice & have patience
14. Contemplation for Maitri:
    • Posture
    • Mahaprän Dhvani - 2 minutes
    • Kayotsarga - 5 minutes
    • Without inner eye, imagine that everything around you including air is of bright white color like a full moon or snow. Now, breath deeply. Inhale slowly, visualize that you are breathing long stream of bright white color and your lungs are full of bright white color air. Repeat breathing of bright white color several times. - 3 minutes
    • Now concentrate your conscious mind on the entire forehead and repeat the following sentences silently in your mind nine times that "Everybody is my friend. I will practice amity with everybody." - 5 minutes
    • Contemplate in your conscious mind on the virtue of maitri that "Feeling of hatred generates fear, and weakens body and mind. Therefore, I must develop the virtue of maitri. When one expresses the hatred in thought, speech or action, his/her happiness is destroyed. To develop and enhance my own happiness, I must develop the virtue of maitri, universal friendship." - 5 minutes
    • Mahaprän Dhvani - 2 minutes

1. Material on Jainism in electronic form from Dr. Prem Gada & Pravin K. Shah

2.Preksha Dhyana books by Acharya Mahaprajnaji;

3. "Sadhak and Sathi" by: Shri Atmanandji (Dr. Soneji);

4. Song By Acharya Chitra Bhanu and 5. Various Jain books & work on Jainism.

It is stated in one of the Jain Ägams, " First knowledge and then conduct." Also stated in a Jain Ägam is, "Conduct is first". Some other place, it is written, "Knowledge is first." If it is interpreted literally, there are some contradictions. In reality, there is no contradiction. It really stresses the importance of both. The real message is that we do not want to practice without the knowledge of what is right and what is wrong. Whatever we practice, we must know the reasons that why are we practicing and how should it be practiced. Therefore, both, knowledge and conduct, are equally important.

Three quotations from various Jain Ägams (canonical books) provide the answer:

1. "Knowledge without action (conduct) is of no consequence and action (conduct) without knowledge is of no consequence. A lame man can see the fire (has knowledge) but he cannot escape from it (Thus his knowledge is ineffective without action.) On the other hand, a blind man (not knowing in which direction he is running) tries to run away from the fire (takes action) but (without knowledge) he may not be able to escape the fire.""
2. " Unity of knowledge and action (conduct) leads to the desirable result. These are like the two wheels of a chariot which cannot run on one wheel. Everybody knows the story of the lame and blind who got together, escaped the fire in the jungle and reached the town."
3. "The fire of austerity (conduct) which is associated with the air (oxygen) of knowledge and which has the blaze of chastity, burns the seeds (karma) that are responsible for worldly existence, in the same way as a wildfire burns a heap of hay."

The knowledge without conduct is like a trunk of a tree without leaves, flowers and fruits. The conduct without knowledge is like leaves, flowers and fruits without the trunk of the tree. It is an equation like K x c, where k = knowledge and c = Conduct. If one of these two is zero, the total value is also zero.

Many theories suggest that the universe is either expanding or contracting. Recently some scientists claim that a collection of many thousand galaxies are speeding towards a point. Based on the use of the Hubble Space Telescope, some scientists think that the universe is about 8 to 25 billion years old and has been expanding since its birth. But we happened to have some stars 14 billion years old or even older. How can a child be older than his/her mother. The calculation method the theorists are using involves utterly straightforward approach. There are many loopholes in their assumptions like the use of a cosmological constant, light intensity of distanced stars and so on. Many astronomers have to work with some preferred answer before making observations because of the complexity of the subject. Some believe in the Big Bang theory (inflation theory), the universe was in condensed cold black matter and since the Big Bang it has been expanding. They have not been able to prove that the universe was made out of a very condensed dark matter. Their current theory will be only supported if the universe was made out of the dark matter. Few scientists claim that the universe was made out of more than one matter (20% of dense matter and 80% of lighter matter) based on their computer model. Then, this throws away the Big Bang theory.

We, Jains are unable to accept the concept of faith in "divine grace". When a living being destroys all his/her karmas, he/she possesses perfect knowledge, perception, power, and bliss. He/she becomes omniscient and omnipotent. This living being is a God for Jains. Hence Jains do not believe in one God. Gods in Jain religion are innumerable and the number is continuously increasing as more living beings attain liberation. Every living being has a potential to become God per the Jain religion.

Jainism is also know as the religion of Ahimsa (non-violence). In Jainism, "our beliefs in Ahjimsa supersedes all concepts, ideologies, rules, customs and practices, traditional or modern, eastern or western, political or economical, self-centered or social" (quoted by Jain scholar Dr. Nath Mal Tatia, Jain Study Circular, January 1991). Ahimsa (non-violence), Anekantväd (multiplicity of views) and Aparigraha (non-possessiveness) are the cardinal principles (main requirements) of the Jainism. Without Aparigraha one cannot practice complete Ahimsa. Similarly, without proper understanding and application of Anekantväd, one cannot be completely non-violent because it stops the violence of thoughts and speech. Therefore, Anekantväd is an intelligent expression of the Ahimsa. Ahimsa is dependent on the practice of Aparigraha. If one refrains parigraha (possessiveness), he/she will be able to refrain himsa. If you practice aparigraha (non-possessiveness), you will automatically practice ahimsa (non-violence).

Jainism is also defined as practice of samyam (restraint of senses, mind, etc), ahimsa and tapa (penance to shed our past karmas).

1. Upanneyi Va - There is production of a new of the matter [Utpad=Utpatti=production of new mode]
2. Vigameyi Va - Old mode of the matter gets destroyed [Vyay=laya=destruction of old mode.]
3. Dhuveyi Va - Original qualities of the matter remain permanent [Dhrauvya=Sthiti=permanent existence of the matter qualities.]

Though the matter may appear in various forms (modes), it never loses its own original and essential qualities (Guna). The Jain term for such matter is sat (literally, being). This term designates an entity comprised of three aspects: substance (dravya), quality (guna), and mode (paryaya). The entity without losing its own qualities invariably undergo modifications (parinäma) in the form of acquiring (utpäda) new modes (paryaya or bhäva) and losing (vyaya) old modes at each moment. Production (acquiring new modes) and destruction (losing old modes) are endless processes. But on account of these changes, the substance does not experience any loss in its original qualities ((guna).

Substance as dravya remains permanent and undestroyable. But changes occur and old forms are destroyed. For this reason, the Jain dharma does not consider any substance either as always Permanent or as always transitory. When we notice the destruction of substance, it is not really loss or destruction but only a change or a transformation of matter.

Examples:

1. a bar of gold has its own original qualities. Now, the gold bar is converted into a chain. Here, the shape of the bar is destroyed and a new shape (chain) has been produced. However the qualities of the gold remain permanent (unchanged). Now if we melt the chain and make a bangle (bangadi) out of it, then we destroyed the chain (actually old form) and produced a bangadi (actually new form). Again the inherent qualities of the gold remain unchanged (permanent). Therefore, the bar, chain and bangadi are transient forms (Paryaya) while gold is a non-living matter (Dravya).
2. A living being through the process of growth, undergoes various changes, such as childhood, youth, and old age. These changes are the natural modifications of the living being. Childhood, youth, and old age are transient forms (Paryaya) of a living being. The soul of a living being is permanent substance (Dravya). Similarly, when we die, we will be born in another body. Therefore, the body is also a transient form while our soul is permanent substance (Dravya).
3. A soul is a substance (dravya) that has innumerable qualities such as knowledge (jnäna), bliss (änanda) and energy (virya). The knowledge quality, for example, will increase and decrease, but there is never a time when the soul is without knowledge; otherwise it would become by definition a nonsoul, a material atom.

Even though there is only one absolute truth but there are many aspects of the truth. There is no one aspect of the truth. Once we think there is only one aspect of the truth then we become prejudiced, narrow-minded and limited. As we allow room for other aspects of the truth, we become open minded and anekäntvädi.

Anekäntväd helps us 1) to learn more than one quality of an object, 2) to overcome our limited knowledge, 3) to overcome incompleteness of our knowledge and 4) to overcome the limitation of verbal expression.

1. Figurative Point of View (Naigamnaya): A statement that does not represent the actual activity but is in a related way. For example, a cow eats grass, makes milk in her body, gives the milk to us and we make butter out of it. If we make a statement that the butter is made out of grass then it falls into this category.
2. Collective Point of View (Sanghrahanaya): This represents common (generic) qualities of a group of identical substances. For example, a statement like " we are all human beings." In this category, all Christians, Muslims, Hindus, Sikhs, Buddhists, Jains and others are classified as one common group, human beings.
3. Distributive Point of View (Vyavaharnaya): This represents a specific group that is traditionally identified. In this category, statement is more specific than Sanghrahanaya. For example, a statement like " some people are Christians, some are Muslims, etc."
4. Finite Point of View (Rujusutranaya): This represents the present condition, does not take the past or future condition into the consideration. Son of a king is called prince, not king even though he will be a king someday.
5. Descriptive Point of View (Sabdanaya): This represents a group of words that has common or identical meaning. For example, hut, house, bungalow, condominium, apartment, etc. These all words mean a place to live.
6. Etymological Point of View (Sambhirudhanaya): A group of words that may mean similar things, but when used individually they represent a specific condition. For example, a hut is the place for poor people to live and a bungalow is the place for rich to live.
7. Determinant Point of View (Evambhutnaya): The word that determines the specific characteristic in its present form. For example, use the word thief when someone is caught stealing not when someone is not caught stealing.

Regarding the temperature of milk being served to us, we can make two statements like "in some respect (compared to our body temperature) the milk is hot" (asti) and "in some respect (compared to the temperature of boiling water) the milk is not hot" (nasti). A third statement, combining the two in a sequential order, is also possible: "In some respect the milk is hot, and in some other respect the milk is not hot" (asti-nästi). If we want two express both aspects simultaneously, it is difficult because of our limitation of the language. So we may say, " in some respect the temperature of milk is inexpressible (avaktavya)." Three more combinations can similarly developed to show the fifth, sixth and seventh possibilities of expressing (5. asti and avaktavya, 6) nasti and avaktavya, and 7) asti, nasti and avaktavya.)

1. Time (käl)
2. Own-nature (svabhäva)
3. karma
4. Fate (niyati)
5. Self-effort (all events (changes - positive or negative) purushärtha) that are responsible for in the universe.

"samyag-darshana-jnäna-charitrani moksha-margah !"

1. Do not insist on your own approach
2. Accept partial truth with kindness as expressed by others
3. Accept the truth even it is expressed by our enemies
4. Accept that the truth can be consisted of opposing views
5. Develop a strong curiosity to search for truth
6. Believe in possibilities
7. Exercise equanimity towards all.

According to Jain philosophy the common factor of the universe is Dravya (substance), which is divided into Jiva (living) and Ajiva (non-living) categories. We believe that a substance is a bundle of infinite qualities. Everything in this universe is either Jiva or Ajiva or a result of these two. Ajiva (non-living) has five substances; matters & energy (pudgalästhikäya), medium (principles) of motion (dharmästhikäya), medium (principles) of rest (adharmästhikäya), space (äkäshästhikäya) and time (käl). Thus, we have six basic substances (dravyas). The universe is made from the combination of the six universal substances. All of the six substances are indestructible, imperishable, immortal, eternal and continuously go through countless changes. Now if we compare the substances of Jains with Einstein’s fundamental ideas, all five elements; time, mass, space, motion and gravitation are same as five Ajiva substances of Jains. Time is käl, space is äkasha, mass is pudgala and motion is dharma and adharma (no motion). Gravitational force is also a derivative of pudgala. We also consider electromagnetic force as a derivative of pudgala. But we have one more substance than the science’s potential unified field theory and that is consciousness (Jiva). We can claim that Jain’s approach may constitute the fundamental ideas of unified field theory.

1. AKÄSHÄSTHIKÄYA (SPACE): Akäsha (space) provides the space for other substances. Akäsha does not act as an obstruction. There are two types of akäshas; a) Lokakäsha and b) Alokäkäsha. Alokakäsha is above the Lokakäsha and is empty, has no other substances. Alokäkäsha is perceptible only by omniscient. There are three types of Lokakäsha; a) Urtha Loka, where beings of higher qualities than us live, and liberated souls are at the top (in Sidhdha Loka), b) Madhya loka - where human beings and other creatures (we) live, and c) Adho Loka, where the inmates of hell live (has seven types of hell).
2. PUDGALÄSTHIKÄYA (MATTER & ENERGY): Pam + Gala = Joining + Breaking. Pudgala are matters and associated energy. Pudgalas are constituted of atoms (Parmanu - finer than the current definition of atom by the science) , can be perceived by the senses (eye, nose, ear, touch and hearing) and have sensory qualities. Karmic matters are also pudgalas. Body, bones, flesh, mental organs, speech, etc. are also pudgalas. There are infinite pudgalas in lokakäsha. Pudgala possesses at all times four qualities, namely, a color (varna), a taste (rasa), a smell (gandha), and a certain kind of palpability (sparsha, touch). These qualities will vary from one moment to another -for example, a red color being replaced by blue, or a sweet taste by bitter - but an atom will never be found without these qualities or without some mode of each one of them. They are of infinite number. It does not have consciousness or knowledge.
   
   There are four divisions of pudgala (matter):1) Skandha (whole-mass): Any object which has a mass of matter can be called skandha. ex. stick, stone, knife, a particle of sand, 2) Skandha-desa (portion of mass): Desa means a part, portion, or division. When a part of the skandha (skandha-desa) is separated from the whole, it also becomes another skandha. A hand of a statue when undetached is known as a skandha-desa but when separated from the statue is known as Skandha. 3) Skandha-pradesa (smallest particle of matter): The smallest undetached portion of skandha, which cannot be further divided is called skandha-pradesa. 4) Paramanu (atom): When the smallest portion of the matter is separated from its skandha, it is called paramanu. Parmanu matter cannot be further sub-divided, cut, or pierced.
   
   Karmic Matter (Karma Pudgala): Karma is one of the categories of matter (pudgala). Karma particles are of finest matter not perceptible to the senses. The entire universe is filled with such karmic matter.
   
   Every soul (living being) is covered by karmic matter from the beginningless beginning. It is the karmic matter that keeps the soul away from realization of its true nature or liberation.
3. DHARMÄSTHIKÄYA (MEDIUM OF MOTION): This is also called medium of motion. Dharma can assist pudgala and Jiva to move. But, dharma does not make them move. Fish in water, water is the dharma, water helps fish move. But the fish has to make an effort to move. Jain scriptures, teachings of sadhus can be called dharma. Dharma is formless, inactive and eternal. Pudgala and soul (Jiva) cannot realize their potential until dharma is present. There are infinite dharmas in lokakäsha.
4. ADHARMÄSTHIKÄYA (MEDIUM OF REST): This is also called medium of rest. Adharma can assist pudgala and Jiva to rest. But, dharma does not make them rest. Shadow of a tree can provide the place for rest. But the shadow does not make Pudgala and Jiva to rest. Adharma is exactly opposite of the dharma. Adharma is formless, inactive and eternal. There are infinite adharmas in lokakäsha. The presence of adharma can assist pudgalas and soul to be still (inactive).
5. KÄL (TIME): From realistic point of view, it means continuity. As dharma assists in motion and adharma assists in rest, käl assists other substance to go through transitory changes. The changes in living being and non-living being substances are measured in the units of time. However time is not the cause of the changes to living being and non-living substances. Some ächarya do not endorse käl (time) as a substance.
   
   From ordinary point of views, Käl is time like hours, minutes, etc. The smallest indivisible portion of time is called Samaya. Combination of samayas are: moment, second, minute, hour, day, month, year, etc.

Indivisible finest time = 1 Samay

Countless Samayas = 1 Ävalikä

16777216 Ävalikäs = 1 Muhurt (48 minutes)

30 Muhurtas = 1 Day and night

15 Days and nights = 1 Fortnight

2 Fortnights = 1 Month

12 Months = 1 Year

Countless years = 1 Palyopam

10 Crores of Crores of Palyopams = 1 Sägaropam

10 Crores of Crores of Sägaropams = l Utsarpini or 1 Avasarpini.

1 Utsarpini + Avasarpini = 1 Kälchakra (One time cycle).

6. JIVÄSTHIKÄYA (SOUL): According to the ordinary point of view (Vyavahara Naya), Jiva possesses the five senses (Indriya), Sight, Hearing, Touch, Taste and Smell, three forces (Bala) of thought, speech and action, life (Ayu) and respiration (Anäpana).

From realistic point of view (Nischaya Naya), Jiva is distinguished by its own great quality, consciousness. Jiva is atma (soul) and has three characteristics; a) consciousness, b) bliss and c) energy. The body, blood, bones, skins, etc. are not the part of the soul (Jiva), they are ajivas because they do not have consciousness. Anything that does not have consciousness is ajiva. The consciousness is the central quality of soul. The soul has a capacity to experience unlimited consciousness, unlimited bliss and unlimited energy, and once this state is achieved - the soul is liberated. That is the final concept of Jainism. As we have relationship with many things like food, cloth, employment, money, shelter, companionship, etc., the state of the soul can have relationship with other substances.

There are two type of souls; a) worldly (samsari) and b) liberated (kevalis). There are infinite numbers of souls in lokakasha. Worldly souls are not free from the bondage of karmas, and, therefore, not free from the cycle of birth and death.

There are two types of samsari Jivas; a) sthavara (immobile) and trasa (mobile). Earth, water, fire, air, water and vegetables are sthavara jivas, have one sense, sense of touch. Trasa jivas (mobile living beings) might possess two, three, four or five senses. Worms, oysters, conches, etc. possess two senses, touch and taste. Ants, bugs, lice, etc. possess three senses, touch, taste and smell. Mosquitoes, flies, bees, etc. possess four senses, touch, taste, smell and sight. Human beings, birds, beasts, inmates of hell, etc. possess all five senses, touch, tastes, smell, sight and hearing. Depending upon the amount (quantity), duration and intensity of the bondage of karma, jivas assume different bodies.

CONSCIOUSNESS

Upayoga is the resultant of consciousness which, according to realistic point of view (Nischaya Naya), is the sole characteristic of Jiva. Upayoga may be said to be an inclination which arises from consciousness. The inclination is either towards Darshan (perception) or towards Jnana (knowledge). In Darshana, the details are not perceived. While in Jnana, the details are also known.

There are four type of Darshana: Chaksu, Achaksu, Avadhi and Kevala. In Chaksu Darshana, Jiva receives through the eye. In Achaksu Darshana, Jiva receives through other four organs: ear, nose, tongue or skin and hearing. Jiva can have Avadhi Darshana (psychic knowledge limited by space and time) by the soul. Jiva can have Kevala (perfect) Darshana which is not limited by space and time, it is of three worlds, past, present and future.

Jiva consists of infinite Jnana and Darshana, But certain classes of Karma tend to obscure these Darshana and Jnana.

There are eight kinds of Jnana: 1) Mati Jnana, 2) Sruta Jnana, 3) Avadhi Jnana, 4) Manah-paryaya Jnana, 5) kevala Jnana, 6) Kumati or Ajnana of Mati, 7) Kusruta or Ajnana of Srutra and 8) Vibhangavadhi or Ajnana of Avadhi. Last three are relevant, and can be dropped.

Mati Jnana is knowledge derived through the senses and the activities of the mind. Sruta Jnana is derived through symbols or signs (e.g., words which are symbols of ideas, gestures,..). Avadhi Jnana is the psychic knowledge which is directly acquired by the soul without medium (help) of senses or mind. Manah-paryaya Jnana is the knowledge of the ideas and thoughts of others (mind reading is one example of this kind of knowledge). Kevala Jnana is omniscience or knowledge unlimited as to space, time and object. Kumati or Ajnana of Mati, Kusruta or Ajnana of Srutra and Vibhangavadhi or Ajnana of Avadhi are opposite type knowledge as compared to Mati Jnana, Sruta Jnana and Avadhi Jnana. It is difficult to understand the real nature of Avadhi Jnana, Manah-paryaya Jnana and kevala Jnana.

Darshana and Jnana are identical with Jiva. Only in common expression we separate Darshana and Jnana from Jiva, but in reality there is no such separation.

Liberated jivas have perfect Darshana and Jnana.

BLISS (HAPPINESS)

This is the next important quality of the soul, can be felt by self-knowledge. In liberated jivas, they have pure bliss (svabhäva). When blocked by obscuring karmas, the bliss becomes impure. Impure bliss is called (vibhäva). Happiness is dependent on the purity of darshana and jnana. Based on the intensity, quantity, type and duration of karma bonded with a soul, the happiness is affected.

ENERGY

Energy (virya) is another important quality of the soul. Amount of proper darshana and jnana is dependent on the amount of the energy and its use. Energy is the very operation of the knowledge and perception. Impure energy can generate the vibration that attracts new karmas. Efficient use of the energy can shed the karmas. Energy can be expressed as the capacity of the soul to give (dana), receive (labha), enjoy (bhoga) and re-enjoy (upbhoga).

Energy quality can be directed in eight different functions; a) bandhana (brings karmic influx), b) sammakraman (contributes to karmic differentiation / transformation) c) udvartana (delays the time and increases intensity of karmic function), d) apavartana (hastens the time and decreases intensity of karmic function), e) udirana (makes possible the actual event of premature fruition, f) upasamana (temporarily prevents karma from rising to fruition), g) nidhatti (renders karmas incapable of all processes except change in fruition time and intensity), and h) nikachana (renders karmas incapable of all processes what so ever). The influx of karma towards soul is excited depending upon the amount, quality, intensity and duration of the energy used.

1. "Dravya Sangraha" by Nemichandra Siddhantideva (1125), originally edited in English by Sarat Chandra Ghosal (1917), Republished by Shri Chandrapraph Digambar Maindir Trust, Bombay (1986)
2. "Essential of Jainism", edited by Dr. Prem Suman Jain, Jain Center of Greater Boston, Wellesley, Mass., USA (1984)
3. "The Jaina path of Purification" by P. S. Jaini, published by University of California, Berkeley, USA (1978)
4. Lectures by Saman Shri Shrutpranjaji - 1992 & 1993
5. Lectures by Dhirubhai D. Pandit, 1994
6. Many Books by Gandhipati Tulsi and Achärya Mahaprjnaji
7. Electronic material supplied by Dr. Prem Gada
8. "Guidance for Jainism by Bhdrabahu Vijay, and 8. many other Jain books.