Hansa
and Vinod Sutaria
Cleveland, OH
JAIN RITUALS
AND CEREMONIES
Introduction...................................................................................................................................... 2
Six Essentials: .................................................................................................................................................... 2
1. Samayik: ....................................................................................... 2
2.
Chaturvimsati:.......................................................................................................... 3
3.
Vandan:...................................................................................................................... 5
4.
Pratikraman:............................................................................................................... 5
5.
Kayotsarg:.................................................................................................................. 7
6.
Pratyakhan:................................................................................................................ 7
Rituals in Jainism:...................................................................................................................................... 8
Daily worship of idols:............................................................................................................................. 8
Special (Parva) Dev
pujas-Poojan:............. 10
Penances.......................................................................................................................... 13
External Austerities................................................................................................... 14
Internal Austerity........................................................................................................................ 16
Special Austerities:........................................................................................................ 17
Jain Pilgrims Places:............................................................................................................................... 18
Bibliography...................................................................................................................... 19
JAIN RITUALS AND CEREMONIES
Introduction
Each
religion has it’s own codes of conducts. These codes are heart of religion and
keep it alive.
The religious thoughts are shaped by its philosophy. The philosophy cannot last
unless it has support of conduct.
The rituals are not
monotonous, senseless activities, but each one has deep meaning behind them. Virtues like
non-violence, forbearance, simplicity and straightforwardness are cultivated during
religious rituals. Rituals are performed on daily bases and on certain occasions. The rituals which
are must, are called Essentals (Awashyak), meant for Sadhus and Shravaks.
It is
believed these essentials were revealed through Tirthanker’s vani and then,
gandhar bhagvan
composed in 48 minutes for Sangh. Another view about origin is that these were prepared after Sudharmaswami’s
time. Whatever the origin, considering its importance, Acharya Shri Bhadrabahuswami
narrated and further, Shri Haribhadrasuri described in detail. Later on, also
many Acharys and Sadhus have Written commentaries, every now and then and made it very
acceptable and Practicable.
We should be able to accept
these as ‘ESSENTIALS’. In modern, progressive Scientific era, when values of
everything have been changed; in that time, i.e. about 2000-2500 years old essentials appear
very scientific, to live healthier life, physically, as well as spiritually. It is our
responsibility to understand it and make others, particularly to new generation to understand and
accept its value. Essential ceremonies are like sandalwood. We need to scrub it again and
again to experience coolness nor you enjoy the fragrance. Similarly these essentials
are not occasional ceremonies, but those should be performing everyday, which help us to
gain control over our senses.
Six Essentials:
1.
Samayik.
2.
Chaturvimsati.
3.
Vandan.
4.
Pratikraman.
5.
Kayotsarg.
6.
Prtyakhan.
1. Samayik:
It is one of the most
important and extraordinary strength of jainism. No other religion has mentioned. At certain
places jain religion is identified as ‘samayik dharma’. This means that even if someone
performs just samayik with devotion;. He or she has observed the main principles
of jainism. Samayik word is originated from word ‘sam’- means equal, balanced
etc. Samta word is connected to ’Sam’. In a way samayik and samta words are very close and
connected as well. At times it looks these words are interchangeable but there is
definite difference which is very important.
Samta
is always present during samayik, but samayik may not be present when someone
is in sambhav. Samta is first step in samayik and complete purity of soul is
the end result of samayik.
Every
moment in our life is undulating (visham). Any difficult situation or even an
ordinary event makes us very uncomfortable yet we are not aware of it. If we
think carefully,
soon we will know, our whole life consists of reactions to things, people and circumstances. When one begins
a samayik the first condition is to make oneself balanced, i.e. to remain in samata.
Nonviolence- In samayik, for 48 minutes, we take
vow to keep away from any activity, which
creates violence. Here it is not an apparent violence but any activity connected to
Kashays.
Passions will certainly hurt others will injure our own soul as well. One can achieve kashay-free state,
only when balanced state is existent.
What is this samayik after all? The word is related to
word ‘Samay’-time.
Lord
Mahavir uses word samay for Atma. Samayik means, for that much time to remain in Atma_which is very rich
with joy. This way our Chetana or Conscious stabilizes in time (i.e. kaal)-only present
time, here past and future both are absorbed.
Past
is memory and future is imagination. When conscious gets stabilize in present
time, it starts fading kashayas; and this is state of samayik. It is not a
ceremony, we don’t have to do samayik but we have to be in samayik. In shuddha- samayik one need
not to do any thing
like dhyan, jap, reading etc. For short time, stop all the activities of mind,
speech and body
(yoga) and experience the internal peace, light happiness this explains why King Shrenik could not buy
samayik from Puniya shravak.
We can see mount Everest from
distance, but most people don’t have potential to reach up there. Similarly each
person can not achieve shuddha samayik but if we understand it once, then we may not lose
the focus. Initially we may take support of various meanskriyas, jap reading,
swadhayaya. This way not in this life; but in near future or in next few lives we may certainly
achieve this kind of samayik. Talking will not take us, start walking, it will
shorten the path.
Putting it simply, samayik is
an achievement of being perfect for certain period of time; where one becomes
kashaya-free, remains in supreme peace and stabilizes in infinite richness of soul. This can not
be achieved in one few attempts. It requires practice.
2. Chaturvimsati:
When a person achieves sambhav
in samayik, spontaneously we think about those great personalities who showed the
path of ‘samta’, next we think about their gunas (charecteries) and one cannot avoid praising them.
This is the idea behind the chaturvimsati. The Twentyfour tirthankaras, who established
the tirths, we remember
their names along with gunas.
We recite ‘Loggass’ for this purpose. It is with deep meaning, its’ construction is
like Mantra. Constant recital is beneficial to jivas, it helps making Samyaktva
very pure.
FORM OF LOGGASSA:
In first verse, there is
decision to do stuti of 24 tirthankaras. In second, third and forth verses
description of tirthankaras names. Last three verses are like chulika_ means it
connects the
intention with the effort for it; and in the end, it states gain of desired
fruit i.e.
Siddhi.
Loggassa is work of
shruta-kavali, chaud(14)-Purvadhar gandhar bhagwan’s creation, it holds mantra,
tantra vidyas and siddhis.
In
jainism, Moksha - a karma free state is final goal, and to succeed, samayik is
important mean.
Moksha-marg means samyak-darshan, ghyan and charitra marg. To remain in this path, sadhak (one who is
trying to accomplish) has to do these essential ceremonies continuously. Darshan takes
you to close to the truth, ghyan makes one to understand the truth and charitra
let walk on the path of truth. Tirthankaras have shown this path after achieving it and we worship
them to accomplish the same.
Tirthankaras’ “Nam Smaran” is
Nam- Nikshapa. Currently, tirthankaras are not present among us, so, we worship the
idols to achieve their gunas. This is Sthapna-Nikshap. If we desire to worship through
Dravya-Nikshapa; we should be thinking about their life story. For Bhava-Nikshapa we
have to contemplate their ‘Bhava-Swarup’_ with infinite knowledge, faith, strength and
happiness. To take a real support we think of twelve gunas of Arihants (four
Aatishayas and eight Pratiharyas).
In
chaturvimsati-stava, stuti of Tirthankers start with NamSmaran. Yet to get
best, we have to
go in bhava – smaran. There is special relationship between the name and his
appearance. In a way, name is permanent and appearance is transient. As soon as
we say the name,
the appearance of name holder will be in front of our eyes; and, immediately one type of relation is
established and when bhava is added to it, we will perceive the presence of the same person.
When we recite Arihants’ name, his peaceful appearance will be in front of our eyes,
at this time, the particles which are created in our mind affect our karmic body and decrease our instability and
distress and slowly we experience peace. In
reality nam- smaran (remembering names of Arihants ) is related to karmanirjara and sankrman (transition). If someone,
who can not practice any other religious ceremony; and he/she is very unstable, for them, Tirthankars’ name jap
is only beneficial mean.
KAYOTSARG AND LOGGASS:
During kyotsarg, one meditate
and recite Loggass; equal to number of shawas (breath), as a result, Loggass becomes
Mantra. In short, in Loggass basically there are names of Arihants and prayer to them
with great respect. It is a powerful means of karma-nirjara.
3. Vandan:
Guru
Bhagwants are bridges between us and dharma shown by tirthankers. So third essential, to bow down to
gurus. Guru-vandan is inter-connected with humility. Humbleness is not an external
dealing or behavior. It is an internal matter. One can reach that far, only after removing
self-pride. Thus, becoming pride-free means to get empty from inside, and one who is
empty from within will automatically bow down to gurus and they certainly make progress
in moksha-marg.
There are four important things needed to obtain humility.
·
Listen to gurus respectfully and carefully
·
Think over what you have listened
·
Confess the same to guru-Bhagwant
·
Carry out his order (aaghya)
For
guru-vandan, there is external ceremony, which is scientific. When we bow down with five angs (two hands,
two knees and head) this activity itself presses on certain glands, as a result
secretion of certain substances which in turn controls the pride and bring modesty. Thus pride
comes down with body as well and Vandan becomes internal and we experience great
respect (Aho-bhav)-praise for guru; then only, one becomes eligible to receive knowledge
and confess wrong doings (aalochana).
In guru-vandan, shravak or
shraman enters in guru’s Avagraha i.e. within three and half feet distance from
the guru and then touches his feet and take his hands up to his head. There is great significance of
this process or kriya. It is said, from guru’s body, constant array of rays
coming out, which has a touch of knowledge and sanyam. During vandan, these
rays immediately convert and enter in deciple's body.
In short, guru-vandan is religious ceremony in which, one
becomes pride-free and gets blessings of guru in form of knowledge and sanyam.
4. Pratikraman:
The vitality of sanyam is in kriya and kriya’s strength is
pratikraman. Samayik is a goal and pratikraman is a tool_ an important means of internal
purification of heart.
Commonly used meaning of
pratikraman is to turn back from shortcomings or errors. Out
of all essentials, pratikraman is very significant. In spiritual world, there are very few
of all essentials, pratikraman is very significant. In spiritual world, there are very few
religions that have talked
about ‘turning back’. Everybody desires to go forward. It is special accomplishment of jainism, to come back
from where you don’t belong; i.e. where all
impurities due to karma-bandh exist. As such during the day, at different
times, six essentials should be
performed, but if one can not do any/all during the daytime, in Devasi pratikraman, all six essentials are
combined.
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Samayik
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After savvasavi, from karemibhante to kayotsarg of
Nannami
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•
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Chaturvimsati
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Loggass immediately follows the kayotsarg of
Nannami
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•
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Guru-vandan
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After Loggass, from muhapatti padilehan to two
vandana
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Pratikraman
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From aaloana to Ayariya Uvvajzae
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•
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Kayotsarg
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After Ayariya Uvvajzae to until you sit down after
one Navakar
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•
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Pachhakhan
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After two vandana, one does Pachhakhan
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The Pachhakhan is last, but it is essential to do
Pachhakhan before sunset to be more fruitful, so in Shwetambers it is done in the beginning.
One of
the best thing in jainism, it offers so many alternatives, if you are unable to
do what is
recommended. Even if, one can do little, with patience, knowledge and understanding, it can take you
towards your goal.
Types Of Pratikraman:
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•
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Rayia
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Every Morning
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Devasik
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Every Evening
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Pakshik
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Every Fifteenth Day
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Chaturmasik
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Every Forth Month
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Samvatsari
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Once A Year
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Shwetamber Murtipujaks:
·
Pakshik pratikraman is being done on each chaudas of the month
·
Chaturmasik pratikraman is done in Kartik, Falgun and Ashadh shukla
chaudas
·
Samvatsari pratikraman is done on Bhadra shukla choth
·
Khadtar and Achal gachha do the Samvatsari pratikraman on Bhadra shukla
pancham
Shwetamber Sthanakvasi and Terapanthies:
·
Pakshik pratikramans are done on every poonam and amaasya
·
Chaturmasik pratikramans are done on Kartak,falgun and Ashadh poonam
·
Samvatsari pratikraman is done on Bhadra sud pancham
Digambers
• Paryushan
from Bhadra sud pancham to chaudas and then Samvatsari_known as Das Lakshana Parva
Pratikraman
is a process, which keeps us constantly awake, aware about our way of living
life. By nature, Jiv every now and then, gets carried away on wrong path. Every
morning and
evening, find out some time, think and come back. If one cannot perform every evening try every fifteenth
day-a special thinking, turn back as much as one can. If that is not possible another chance once every forth month.
Finally, at least once year, one should
examine, am I on wrong path? Walk back. When soul is making progress in spiritual development (gun-sthanak); initially
thinks about this life and then about past lives and he/she makes efforts to turn back; reaching closure to final
goal.
5. Kayotsarg:
This is the last of
essentials, usually Kayotsarg is part of samayik- pratikraman and chaitya vandan, and it is done repeatedly. The
time period for Kayotsarg is decided along with number of breath. Breathing is
survival line for life, (Pran) out of ten prans, swas (breathing) is most important, if it breaks life
ends as well. On one side, Kayotsarg is connected to swas- Pram and on
the other side, it is connected to Navkar Mantra or Loggas. This way, in Kayotsarg, we recite mantra. Whenever we recite
mantras Navkar or Loggas, it brings the picture of the objects in that
sutra e.g. When we say Namo Arihantanam try to see tirthankar in Samosaran with
eight pratigarya, Chauvisampi Jinvara,
remember 24 tirthankars, who are free from life, disease, old age, death and so
on. When Kayotsarg is done with bhava,
our chetna (conscious) is connected to Tirthankars’
and Siddhas’ chetna, and in our soul, the Parmatma Shakti is created. In short, Kayotsarg is a deep ocean of spiritualism,
if one takes a dive, he may find ratnatrayi.
6. Pratyakhan:
Pratyakhan
means vow, wrongful acts of the past; we correct in Pratyakhan; but what about future? If we become
lightweight from past, and we are going to increase weight (of karmas) in the future, it
will not serve our purpose. If we go four steps forward, and five backward, we
can never reach our destination. Same wrong acts we don’t repeat in the future, and don’t do the
new deeds, we can take vows. Vows are to control our life. In everyday life we see there
are controls every where. Vehicles have breaks, societies have laws and courts etc.
Jain principals of karmas
believe, unless you take vows, your ways are open to the areas, where all sinful activities
are taking place, you still become part of it, e.g. use of meat, alcohol etc, during
Pratyakhan; one shuts the doors to even probable chance to any such activities. The twelve vows of
shravak help us to form our boundaries. Pratyakhan always comes after Pratikram,
once you are cleaned and then take vows to remain clean.
Rituals in Jainism:
Rituals
are an integrated part of daily life of a Shravak. In house hold activities,
clean the stoves,
before lighting, sweep the floor, filter the water boil the water for sadhus, spreading grains for birds first few things to be
done. For very pious jains perform pratikraman
and samayik etc. It has been discussed at great length earlier. The most important rituals among Jains are worship of
idols.
1 Daily Puja or Worship
2 Special (parva) Puja or Worship
Daily worship of
idols:
Puja, Vandan Kirtan, and Aarati
In Pujan we worship idol with eight fold offerings. Each
puja has specific significance. There are eight karmas and to destroy eight karma we
perform eight kinds of pujas.
Jala (Water) Puja:
Water
symbolizes the ocean. Every living being continuously travels through Ocean of birth, life, death, and
misery. This puja reminds that one should live the life with honesty, truthfulness, love
and compassion towards all living beings. This way one will be able to cross
the Life Ocean and attain Moksha or liberation. The path of liberation is Samyak Darshan,
Samyank Jnan and Samyak Charitra in Jain religion.
Chandan ( Sandal-wood) Puja:
Chandan symbolizes Knowledge
(Jnan). During this puja, one should reflect on Right Knowledge. Right knowledge means proper
understanding of reality which includes Soul, Karma, and their relationship. Jainsim
believes that the Pat of Knowledge is the main path to attain liberation. Bhakti or Devotion helps
in the early stages
of one’s effort for liberation.
Pushpa ( Flower) Puja:
Flower
symbolizes conduct. Our conduct should be like a flower, which provides
fragrance and beauty to all living beings without discrimination. We should
live our life
like flowers with full of love and compassion towards all living beings.
Dhup ( Incense) Puja:
Dhup
symbolizes ascetic life. While burning itself, Dhup provides fragrance to others. Similarly true monks
and nuns spend their entire life selflessly for the benefit of all living beings. This
puja reminds that one should thrive for an ascetic life which ultimately leads to
liberation.
Deepak ( Candle) Puja:
The
flame of Deepak represents a Pure Consciousness or a Soul without any bondage or a Liberated Soul. In Jainsim, such a soul is
called Siddha or God. The ultimate goal of
every living being is to become liberated from karma. By doing this puja, one should thrive to follow Five great Vows:
Non-violence, Truthfulness, Non-stealing, Chastity, and Non- possession. Ultimately these proper conducts couple
with right faith and knowledge will
lead to liberation.
Akshat (Rice) Puja:
The household rice is the
kind of grain seeds, which are non- fertile. One cannot grow rice plants by seeding the household rice. Symbolically it means
that rice is the last birth. By doing
this puja one should thrive to put all the efforts in the life in such a way that this life becomes one’s last life and
after the end of this life one will be liberated
and will not be reborn again.
Naivedya (Sweet) Puja:
Naivedya
symbolizes a tasty food. By doing this puja, one should thrive to reduce or eliminate the attachment to
tasty food. Healthy food is essential for survival, however one should no live
for to eat a tasty food. Ultimate aim in one’s life is to attain a life where no food
is essential for our existence and that is the life of liberated soul, who lives in Moksha
forever in ultimate bliss.
Fal (Fruit) Puja:
Fruit
symbolizes Moksha or Liberation. If we live our lives without any attachments to worldly affair, continue
to perform our duty without any expectation and reward, be witnessed to all the
incidents that occurred surrounding to and within us, truly follow ascetic life, and have
a love and compassion to all living beings, we will attain fruit of Moksha or liberation.
This is the last puja symbolizing the ultimate achievement of our life.
In the end we adorn the idol- Call Aangi- usually very
attractive, creates good bhav during Darshan.
Vandan Kirtan
After the idol worship is
done, we do bahv puja, recite studies, do chaitya vandan etc. All the ceremonies help us in
two ways. First, we feel happy, our heart experiences an internal joy. Secondly, it
helps in destroying kashayas, plant seeds of good qualities in us and destroy many karmas.
Understanding the meaning of all sutras certainly helps us in increasing bhava, joy and
instead of a ritual, it becomes a daily necessity. Aarati usually has done in evening. It
symbolizes the joy after performing all religious activities in temple. It
destroys all karmas and brings happiness to life.
In Digambars:
·
Dev-shastra- gurupuja.
·
Jal abhishek- usually done by men.
·
Puja – offer Ardhya made of washed rice, coconut, clove, almonds etc. and
Dhup and Dip puja
· Parikamma
·
Aarti in evening
Sthanakvasi and Terapanthi don’t believe in idol worship.
They just stay in upashraya and do dharma - religious activities.
Special (Parva) Dev pujas-Poojan: Snatra pooja
It
symbolizes bathing of the new Tirthankars by devas and devies over mountain meru. It is always performed
prior to any puja, Pujan, on birthday celebrations, during opening of new
business, and housewarmings etc.
Panch Kalyanak pooja
This
puja commemorates the five great events of theTtirthankar’s life. Basically in this puja, pandit
virvijayji has praised Shri Shankheswar Parswanath. This puja is performed during any good
event. Five kalyanks are conception, birth, renunciaion omniscience, and Moksha.
Antaray Karma pooja
There
are eight poojas, very much like daily Ashta Prakari Pooja. In these poojas,mention about, how
different persons created the antraykarmas and they were able to remove those
obstacles after performing these poojas.
There are other pujas namely, Navpad puja, Barvrata puja,
Navvanu (99) Prakari puja including the following:
·
Digumber parva poojas
·
Das Lakshan Pooja- usually after parushan
·
Solahkaran pooja
·
Nirvankhetra pooja
Pujan:
A
lengthy ritual that almost lasts a whole day and is performed by very learned
persons and involves many people in ceremony. Those are done occasionally like
during new temple
opening ceremony, after someone’s special penance like varshitap etc.
·
Siddhacharkra poojan
·
Bhaktamar poojan
·
Shantisnatra poojan
·
Rishimandal stotra poojan
Jain Festivals (Parvas) and Celebrations:
Religious
festivals or parvas are usually dated according to lunar calendar. It varied
from twelve days
in a month to one or two days in a year. Jains observe penance and undertake religious practices with different level
of intensity. Those important and commonly
observed days are as follows.
Twelve tithies
Twelve tithis in each month- 2nd, 5th, 8th, 11th, 14th and 15th days of each half moon cycle. Most jains observe
five days, shukla 5th,
two 8th two 14th days. Jain shastras indicate the
Aaushyaabandh for next life takes place on one of these days and yours physical
and spiritual activities are significantly contributory.
New
Year day
Kartak shukla akam gautam
swam’s keval ghyan day.
Ghyan
panchmi
Ghyan
panchmi - 5th day of New Year. Efforts are
concentrated towards removing ghyanavarniya karma. The Holy Scriptures are worshipped with
great devotion.
Books are cleaned and repaired if necessary.
Chaumasi chaudas
Three Shukla Chaudas in month
of Kartak, Falgun and Ashadh.
Dev Diwali or Kartak poonam
End of Chaturmas or rainy season- sadhus restart vihar and
shatrunjay mountains reopen for pilgrims
Mauna agiyaras
This
is a very auspicious day as totally 150 Kalyanaks (in 10 karma bhumies ) have
taken place. In Bharat it’s the anniversary day of Diksha kalyanak of the 18th Tirthankar Aarnathj,
kevalghyan kalyanak, for the 21st Tirthankar Neminathji and Birth, Diksha and keval ghyan kalyanak for the
19th Tirthankar Mallinathji. Any relegious activities
performed on this day is more fruitful than any other day. Mainly one observes silence,
remains in meditation for the whole day. Fast done on this day gives fruits of 150
fasts.
Poh dasmi (Posh dasmi)
Three
days fasting (partial or complete) falls on vad 9th,
10th 11th days of margshirsh.Three
kalyanaks of 23rd Tirthanker Parshvanathji in Magshirsh.
Navpad
Oli Parva - partial fasting,
one meal a day without any vigai, nine days consecutively and meditation directed to Navpad or
siddhachakra aradhna, usually falls in (April and October) Lunar months Chaitra
& Aso from 7th to
15th day.
Mahavir Janma
Chaiitra shukla teras
symbolic snatra pooja performed. Jains get together to listen Mahavirs message, dramatic
presentation of Trishlas dreams and Bhagwans birth, explained to people and
usually followed by swami-vatsalya. Most widely celebrated day of all.
Akshay trutiya
Vaishak
shukla trija-Bhagwan Rishabhdev could obtain proper alm (with sugarcane juice) after 400
days of fasting. Jains pay homage to Palitana or Hastinapur tirth this day.
Paryushan parva
This parva is known as king
of all the parvas. Eight or 10 days period during which jains fast, perform six essentials which are heart of all
Nonviolence activities. Intensity of
observance of Non Violence is extra-ordinary. First seven days are kind or pre-preparation days for the
final day- the day of Atonement-honest
confession. People go to temple every day, listen to discourses in upashraya. Usually, Acharya maharaj read kalpa
sutra, gaandhaarwad and Mahavirs
life.
Digmbers
celebrate for ten days - each day for 10 real attributes of soul also called Das–Lakshna parva.
Diwali Celebration
Diwali Celebration marks the
anniversary of Lord Mahavir. When Lord Mahavir left his earthly body forever, it was the dark night
of Aso Amas. The 18 Kings in congregation decided to light up the lamps-Divas. It
created tremendous light outside; symbolic of keeping a spiritual light of Mahavir’s knowledge
alive. A festival
of lights. There is traditional celebration like good food, getting together, worshiping account books,
lighting fire works etc. Spiritually some people fast for two days and perform japs
etc.
Penances
Why
penance?
In
Jainsim, a person’s life is a reflection of his karmas. Happiness or comforts
usually we don’t
notice but any distressful situation to extreme calamities, we always try to
find out solutions.
Shastras indicate either you suffer through with sambhav or adopt a way of austerity, to cut it short. It can be done before
karmas start manifesting. More or less like
prevention. The prevention is undertaken through penance. The other benefits
are self-control and a healthier,
joyful life.
Types
of Penances:
External Austerities
Ansan
Means fasting, partial or
complete, for a pre determined time.
Navkarsi
Don’t
eat or drink untill 48 minutes after sunrise, then recite Navkar 3 times and then break the fast. By doing
navkarsi one day, a person can shed karmas equivalent to 100 years of torture in hell – i.e.
karma nirjara.
Porasi
You break fast more than 3 hours after sunrise. Karma
nirjara equivalent to 1,000 years of hell life.
Sadhporasi
You break fast 41/2 hrs after
sunrise. Karma nirjara – 10,000 years of hell life.
Purimuddha
Break fast exactly after 1/2 day passes = 100,000 years of
karma nirjara from hell torture.
Avadha
When only 1/4 of the day
remaines, break the fast. Aekashan
Eat only once, sitting at one place for less than 48
minutes. Also drink cooled boiled water, up to sunset. 1 million years equivalent
karma nirjara.
Nivi
Eat only in one sitting, eat special fried food and things
made out of yogurt. Karm nirja =10 million years
Aymbil
One meal without any vigai (10 billion years of karma
nirjara)
Upwas
Not eating at all. May or may not drink boiled water. It
destroys 100 billion years of narak ayushya.
Sanlekhna
Discussed separately. Unodari (eating less)
Always
eat little less than, what you desire and need to eat. We are limiting ourselves partially. At times
this may become more difficult, as once you start eating. Scientifically, we
all understand this is a healthy practice.
Vrutti sankshep (Limiting the number of
items of food, can be done by limiting area, time, and bhahva)
Every
morning one decides how many items (foods with different names and tastes) he/she will eat
during the whole day. This teaches us self-control when one observes this rule, he is
also observes bhogopbhog virman vrat (one of the guna vrat from Shravak’s 12 vratas.) Idealy number
should not exceed 14 items.
Ras tyaga (small vigai) tyag
Maha vigayies
Permanently
give up use of meat, alcohol, honey, and butter. Every morning you decide not to use one or more
of six vigayis namely milk, yogurt, gud (jaggary), ghee, oil, and fried food(
kadah vigayi). It could be done partial ( kacho) or complete (mul tyag)
renunciation. This helps us to control temptation for eating food, which helps you to cut
down passions.
Kayakiesh
To place body under stressful environment or situation
e.g. cold, heat, walking bare feet, hunger, kesh loach etc. This helps us to reduce attachment to
body.
Santlinta
Keep your body parts, arms, feet, fingers etc, contracted
by keeping body in padmasn, virasan etc. Control the senses. Lie down in proper places.
Internal Austerity Prayashchit
Ask for forgiveness for
errors of commission and omission. This helps us to become ‘light’- guilt free through self-scrutiny, our soul progresses
towards purification. There are ten
types of pryashchit (important for shravak-alochna, pratikraman, mixed, vivek,
renuciation of eating arlicals, kayotsarg, tap) etc.
Vinay
tap
Respectful devotion towards learned persons, dev, gurus,
samyak ghyan and virtuous
conduct.
Vaiyavrutya
We serve achayray, upadhyays,
sadhus tapasveis, religious teachers, sangh, sick
and weak with devotion. Provide appropriate food, clothes,
medicines etc.
Swadhyay (Study shastras for self) - five types
1 Vachna- Study for self and teach
2 Prachana- Resolve the doubts by asking others
3 Paravartna- Review the same scriptures again and again
4
Anupreksha- Contemplate the meaning of studied material
5 Dharmakatha- After doing all of the above, discuss and
preach others
Dhyan (Meditation) - Process of mind concentration on one
subject or object – four types
1 2 Ashubh-Aart and Raudra dhyan, bad ashrava and should
give up
2 2 Shubha- Dharma and Shukla
dhyan, help to destroy karmas- nirjara tatva.
Kayotsarg
Relinquish kashayas, delusion, ghyanavarnya karma etc and
totally give up the attachment to body.
Sanlekhna
This is
voluntary vrata, usually observed by very pious Shravaks when the death is imminent. This is the
process in which, one can abandon the body peacefully. Involves 2 elements:
External or sharirik
emaciation of body through external austerity like fasting.
Internal or kashya Sanlekhra
accomplished by internal austerities give up all passion, enmity, love etc and
then concentrate in Navkarmantra. This is and irreversible process. It is not a suicide, from
childhood we learn, living life is an art, death is not a lesser art. Those who
had perform that art in past, have left the environment, like a burnt incense.
Special
Austerities: Varshitap
The
duration of this tap is from Fagan krushna aathum to vaishakh shukla trija in
next year. This
consists of one day of besana and one day of upwas. If the day falls on the tithi, an upwas must be
observed causing two consecutive days of fastin. Parnas are done with cane sugar juice in
palitana, hastinapur, or any tirth where Shri Adinath’s idol is installed
Vardhman tap oli
Start with one ambyil, then
two, then three and gradually go up to 100 ambil.
Vish sthanak Tap
All Tirthankars perform this
austerity in 3rd last life. There are 20 different Pad and in each you do a minimum of
20 Akasnas to Authum (3 fasts in row) in six months along with other rituals and
essentials.
Siddhi
tap
One
fast and one besana, two fasts and one besana, three fasts and one besana and
so on to include eight fasts and one besana are performed during the
paryushana. Also some
rituals are involved.
There are many other austerities like Rohini tap,
Kshir-samudra tap, gyanpanchmi tap etc.
Jain
Pilgrims Places:
Also known as tirths, India a
land of spirituality, where great persons were born to sing immortal songs, most of these
places where holy feet of these great personalities visited. Their idols are
installed.
Usually tirths - the sacred
places are over the mountains, or near the bank of a river. The surrounding atmosphere is very peaceful. As we visit,
we experience an internal joy. Very popular
saying in Indian culture ‘ Tare te tirth.’- these places are helpful in
crossing over samsar. It purifies the
pilgrims. The everlasting vibrations of tirthankars presence, their message uplift an individual spiritually,
decrease the passions, basically greed. The important and frequently visited tirths are as follows.
Siddhagiri Palitana
Where Lord Adinath visited 99 purva times and infinite
souls have achieved Moksha from here. Many jains visit at least once a year.
Girnarji tirth
Originally was considered to
be the fifth peak of the mountain Shantrujay. The 22nd tirthanker Shri Nemnathji had three events here-
diksha, keval ghyan and moksha kalyank.
Sametshikharji tirth
Tirthankars Nirvan bhumi – Twenty tirthankars achieved
moksha from this mountain. Main temple has idol of Shri Parshwanathji.
Pavapuri tirth
Nirvan bhumi of Lord Mahavir and his very well known last
deshna - in form of uttaradhyansutra and viparksutras were originated here.
Champapuri tirth
The
only place where all five auscipious events of 12th tirthankar took place here. Also a birth place of Shri
Sudarshan Sheth, King Shripal, Shravak Kamdev and Sati Chandanbala.
These tirths are most important and every one likes
to visit them at least once in a lifetime.
In addition to above most frequently visited tirths are Shankheswarji, Vallabhipur tirth (Agams were written first time
by Shri Devardhiganiji), Bhadreshwar tirth,
Tarangaji, Patan, Abu, Ranakpur, Jesalmer, Kesariyaji, Bharuch tirth, Rajgrahi,
Anatrikshiji and other innumberable
places, even to day it tells wonderful history about our tirthankars and lives around them.
Bibliography
1. Primary principles of Jainism. Harendra Shah, of
Northern California Jain Center
2.
Jain Achara Mimansa. Chandrahas Trivedi
3.
Jain Prashnottarmala. Pandit Dirajalal Mehta.
4.
Navtatva Saral Parichaya. Sunundaben Vohra.
5.
Pathshala Level 3. Premchand Gada.
6. Jain
Fundamentals. Pravin K Shah, Jain Study Center of Northern California.
Note : the above content is taken from :Sutaria Jain Ritual book.