Knowing Jain Symbol

The Jain Symbol is a congregation of various symbols, each having a deeper meaning. This symbol was adopted by all sects of Jainism while commemorating the 2600th anniversary of the nirvana of Bhagwan Mahavira.

The outline of the symbol is defined as the universe (Lok). The lower part of the symbol represents the seven hells (Naraki). The middle part of the universe contains the Earth and the planets (Manushyalok). The upper part contains the heavenly abodes (Devlok) of all the celestial beings and abode of the Siddhas (Siddhashila). Jains believe that this universe was neither created by anyone, nor can it be destroyed by anyone. It may change its form, but otherwise, it has always been and will always be here.

The raised hand means stop. The word in the center of the wheel is "Ahimsa". Ahimsa means non-violence. Between these two, they remind us to stop for a minute and think twice before doing anything. This gives us a chance to scrutinize our activities to be sure that they will not hurt anyone by our words, thoughts, or actions. We are also not supposed to ask or encourage others to take part in any harmful activity. The wheel in the hand shows that if we are not careful and ignore these warnings and carry on violent activities, then just as the wheel goes round and round, we will go round and round through the cycles of birth and death.

The four arms of the swastika remind us that during the cycles of birth and death we may be born into any one of the four destinies: heavenly beings, human beings, animal beings, (including birds, bugs, and plants) and hellish beings. Our aim should be the liberation and not the rebirth. To show how we can do this, the swastika reminds us that we should become the pillars of the four fold Jain Sangh, then only we can achieve liberation. The four pillars of the Jain Sangh are sadhus, sadhvis, shravaks, and shravikas. This means that first, we should strive to be a true shrävaks or shravikas, and when we can overcome our social attachments, we should renounce the worldly life and follow the path of a sadhu or sädhvi to be liberated.

The three dots above the swastika represent the three jewels of Jainism: Samyak Darshan (Right Faith), Samyak Gyan (Right Knowledge), and Samyak Charitra (Right Conduct). We should have all three: right knowledge, right faith, and right conduct together, then only we can achieve the liberation. The right knowledge means having the knowledge that soul and body are separate and that the soul, not the body attains the salvation. The right faith means one must have faith in what is told by Jinas, who were omniscient. The right conduct means that our actions should be void of attachment and hatred.

At the very top part of the Jain Universe symbol is a small curved arc. This arc represents the abode of the Siddhas. It is known as the Siddhashila. It is the final resting place of the liberated souls. The dot represents a siddha. In order to achieve this stage, a soul must destroy all attached karmas. Every living being should strive for this state of the Salvation or Liberation.
Introduction to Jainism will provide a comprehensive overview of the history, philosophy and contemporary practices of Jain traditions, drawing on textual and ethnographic sources. The course will explore the rich Jain cultural heritage, which began over 2,600 years(Bhagwan Mahaveer) ago but whose concerns have remarkable contemporary relevance. Jain Scriptures will introduce the textual sources of Jain traditions, providing an overview of Jain literature and the role of texts in contemporary religious practice. Students will study the vetambara Jain canon and the development of Jain doctrine reflected in key texts of early, classical and modern Jainism.

I found this article very interesting and significant . I picked it up from somewhere from jain e-neigbhor 5 years back thinking of sharing with my readers when the right time comes !

Day of Great Pride - International Non Violence Day

A PROUD INDIAN

"No religion of the World has explained the principle of Ahimsa [non-violence] so deeply and systematically as discussed, with its applicability in life, in Jainism. As and when this benevolent principle of Ahimsa will be sought for practice by the people of the world to achieve their ends of life in this world and beyond, Jainism is sure to have the uppermost status and Bhagwan Mahavira is sure to be respected as the greatest authority on Ahimsa."


I have gathered some excerpts from Gandhiji`s ideology " My creed is non-violence under all circumstances. My method is conversion, not coercion; it is self-suffering, not the suffering of the tyrant." The word we translate as "non-violence" is actually a Sanskrit word, ahimsa. Ahimsa literally means love or the complete renunciation of violence in thought and action. Gandhi said, "There is nothing new about ahimsa. It is as old as the hills." This is quite true, as the doctrine of ahimsa is central to many religions in India, such as Jainism, Hinduism and Buddhism. Gandhi defined the essence of ahimsa: "True Ahimsa should mean a complete freedom from ill will and anger and hate and an overflowing of love for all."

It feels proud to think that Concept of Ahimsa is picked from Jainism. But then the second thought says it should not be a concern as all comes under one prime banner INDIA. What matters most is THE day is marked but the effect should be throughout FLOWY. Peace cannot come in one day and can`t be achieved. It is to be followed daily . Its a path and not an end .

Essence of Navkar Mantra

The Navkär Mantra is the fundamental mantra in Jainism । The mantra contains the essence of Jainism .

It allows us to worship the virtues of all the supreme spiritual people . Aspirant bows with respect to Arihantas, Siddhas, Ächäryäs, Upädhyäyas, Sädhus, and Sädhvis. That is why , the Navkär Mantra does not mention the names of any Tirthankaras, Siddhas, Ächäryäs, Upädhyäyas, Sädhus, or Sädhvis. Highlighting the fact that jain followers want to be truly liberated, we have to give up worldly life (samsär).

It points out that if we want to be The ultimate aim is to attain omniscience, becoming an Arihanta, which leads us to liberation, the becoming a Siddha.

Arihantas The term Arihanta : Ari, meaning enemies + hant meaning destroyer.
Arihanta means destroyer of enemies. In this case the term enemies refers to passions such as anger, greed, ego, and deceit which are internal enemies, because they defile the true nature of the soul. A soul can only reach the state of Arihanta by overcoming all its inner enemies. Once a soul has shed all of its four defiling karmas namely Jnänavarniya (Knowledge obscuring) Karma, Darshanävarniya (Perception obscuring) karma, Mohniya (Deluding) Karma and Antaräya (Obstructive) Karma, it becomes an Arihanta and attains perfect knowledge (Kevaljnäna), perfect perception (Kevaldarshana), and infinite power (Ananta Virya) and it becomes a passionless(viträgi).

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). 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. 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.

Siddhas - Siddhas are liberated souls. They have reached the highest state, salvation, and have attained Moksha. They have eradicated all their karmas, and therefore do not accumulate any more new karmas, thus freeing themselves forever from the cycle of birth and death (Akshaya Sthiti). This state of freedom is called Moksha. They are experiencing ultimate, unobstructed bliss (Abädhya Sukh) and are not subjected to any kind of suffering. They possess perfect and total knowledge (Anatjnäna, Kevaljnäna, omniscience) and perception (Anat Darshan, Kevaldarshana, omniperception), that means they know and perceive everything in total that is happening now, that has happened in the past, and that which will happen in the future all at the same time and they also possess infinite vigor (Anant-Virya). They have no desires and are completely detached thus making them immune from any sense of craving or aversion (Anant Chäritra, Viträgatva). Despite the fact that all Siddhas retain a unique identity, they are equal (Aguru-laghutva) and formless (Arupitva).

Ächäryas The message of Jina, Lord Mahdvira the last Tirthankara, is carried by the Ächärya, our spiritual leaders. The responsibility of the spiritual welfare of the entire Jain Sangh rests on the shoulders of the Ächäryas. Before reaching this state, one has to do an in-depth study and have a thorough mastery of the Jain Ägams. In addition to acquiring a high level of spiritual excellence, they also have the ability to lead the monastic communion. They should also know the various languages of the country and have acquired a sound knowledge of other philosophies, ideologies, and religions of the region and the world.

Upädhyäyas This title is given to those Sädhus who have acquired a special knowledge of the Ägams (Jain scriptures) and philosophical systems. They teach Jain scriptures to deserving aspirants, including sddhus and sddhvis.

Sädhus and Sädhvis A male person who renounces the worldly life is called a monk or sädhu, and a female is called a nun or sädhvi. When householders become detached from the worldly aspects of life and aspire for spiritual uplift, they renounce their worldly lives and become Sädhus or Sädhvis, by accepting Deekshä (initiation). Before such initiation, they must stay with Sädhus or Sädhvis for a period of time to understand religious studies and to observe the code of conduct for renounced life. When they feel confident, they request an Ächärya to initiate them into the renounced order. If the Ächärya feels that they have the desire and capability to face the rigors of renounced life, then he gives them Deekshä. At the time of Deekshä, the newly initiated sädhu or sädhvi adopts five major vows:
Observance of Ahimsä (non-violence)-not to commit any type of violence (Savvao Panaivayao Virman Vrat)
Observance of Satya (truth)-not to indulge in any type of lie or falsehood (Savvao Musavayao Virman Vrat)
Observance of Asteya (non-stealing)-not to take anything unless it is given by the owner (Savvao Ädinnadanao Virman Vrat)
Observance of Brahamcharya (celibacy)-not to indulge in any sensual pleasure (Savvao Mehunao Virman Vrat)
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.

Namokar Mantra

Namo Arihantanam Namo Siddhanam

Namo Ayariyanam Namo Uvajjayanam
Namo Loe Savva Sahunam Eso Panch Namukkaro

Savva PavapPanasano Mangalancha Savvesin
Padhamam Havai Mangalam !!

English Translation

I bow to the Arahants, the perfected human beings, Godmen.

I bow to the Siddhas, liberated bodiless souls, God.

I bow to the Acharyas, the masters and heads of congregations.

I bow to the Upadhyayas, the spiritual teachers.

I bow to the spiritual practitioners in the universe, Sadhus.

This fivefold obeisance mantra, Destroys all sins and obstacles,

And of all auspicious repetitions, Is the first and foremost.