JAIN GYAN PANCHAM : JAIN GYAN PANCHIMI :GYAN KE PANCH DOHE :5 FIVE KHAMASANA OF GYAN : 5 COUPLETS OF KNOWLEDGE :LABH PANCHAMI:GYAN PANCHAMI

 JAIN GYAN PANCHIMI : JAIN RELIGION

GYAN NA PANCH DOHA 
GYAN KE PANCH DOHE

GYAN PANCHAMI- JAIN RELIGION :JAINISM

GYAN KE PANCH KHAMASANA 

5 KHAMASANAS OF GYAN

5 PADS OF GYAN /KNOWLEDGE

LABH POCHAM /LABH PANCHAMI

MAA SARASWATI 

The following shloka is sung on this day. 

SAMAKITA-SHRADDHAAVANTANE, UPANYO GYAAN-PRAKAASHA;

PRANAMU PADAKAJA TEHANAA, BHAAVA  DHAREE ULLAASA.

This festival is celebrated on the fifth day of the month of Kartik. It is also known as 'Saubhagya Pachami' and as the 'Labha Panchami'.

The Kayatsarga of 51 Logassa, 51 Swastikas, 51 Khamasanas and the Jap Pad of 'Namo Nanassa' - 20 Navakarvalis are performed on the day.

As a result of this, the knowledge covering Karmas are destroyed. The foolish or ignorant can become wise. In past, Vardatt and Gunamanjari had done something against it. So they had to face the results of their sins. This is a famous story.

The fast is observed without speaking any words, i.e. with keeping totally silence. So that the observer can get happiness, good luck and omniscience later on.

   सम्यग् ज्ञानना दुहा

1, समकित श्रद्धावंतने, ऊपन्यो ज्ञान प्रकाश,, प्रणमु पदकज तेहना, भाव धरी उल्लास !!   

ॐ ह्रिॅ श्रीॅ मतिज्ञानाय नमो नम: !   

 इच्छामि खमासमणो, वंदिउं जावणिज्झाए, निशीहीआए मत्थएण वंदामि,,,,

2,पवयण श्रृत सिध्धांत ने, आगम समय वखाण, पूजो बहुवीध रागथी, चरण कमल चित्त आण !!  

ॐ ह्रिॅ श्रीॅ श्रृतज्ञानाय नमो नम: !
    इच्छामि खमासमणो,वंदिउं जावणिज्झाए निशीहीआए मत्थएण वंदामि,,,

3,उपन्यो अवधिज्ञाननो, गुण जेहने अविकार,, वंदना तेहने माहरी, श्वास मांहे सो वार !!
    ॐ ह्रिॅ श्रीॅ अवधिज्ञानाय नमो नम: !      
    इच्छामि खमासमणो,वंदिउं जावणिज्झाए निशीहीआए मत्थएण वंदामि,,,

4, ए गुण जेहने उपन्यो, सर्व विरति गुण खाण,,प्रणमु हितथी तेहना, चरण कमल चित्त आण !!
    ॐ ह्रिॅ श्रीॅ मन:पर्यवज्ञानाय नमो नम: !  

इच्छामि खमासमणो वंदिउं जावणिज्झाए निशीहीआए मत्थएण वंदामि,,

5, केवल दंसण नाणनो, चिदानंद घन तेज,, ज्ञान पंचमी दीन पूजीये, विजय लक्ष्मी शुभ हेज !!
    ॐ ह्रिॅ श्रीॅ केवलज्ञानाय नमो नम: !

    इच्छामि खमासमणो,वंदिउं जावणिज्झाए निसीहीआए मत्थएण वंदामि,,

5 FIVE /PADS /DOHAS/ COUPLETS OF KNOWLEDGE /GYAN

GYAN PANCHAMI VIDHI

GYAN PANCHAMI TAP VIDHI

GYAN PANCHAM

(5 YEARS AND 5 MONTHS, YOU CAN START FROM KARTAK SUD PANCHAM)

PROCEDURE OF SUD PANCHAM FOR EACH MONTH:

 FIRST DO VASKEP POOJA ON A RELIGIOUS BOOK.

TAKE SOME VASKEP IN YOUR RIGHT HAND:

PUT IT ON THE TOP RIGHT CORNER AND SAY MATIGYAAN

THEN THE BOTTOM RIGHT CORNER AND SAY SHRUTGYAAN

THEN BOTTOM LEFT CORNER AND SAY AVTHIGYAAN

THEN TOP LEFT CORNER AND SAY MANHAPARYVGYAAN

FINALLY IN THE MIDDLE AND SAY KEVALGYAAN

•  NEXT YOU DO 51 SWASTIK (SATHIYA), PUT 51 NAIVEDH (SWEET) AND 51 FAL (FRUIT)



GYAN PANCHAMI : MAA SARASWATI 

• THEN DO 51 KHAMASAMNA

GAUTAM SWAMI

 NOW DO 51 LOGGASSA KAUSSAG:

SAY THIS WHILE GIVING A KHAMASAMNA:

ICHHA KAREN SANDISAH BHAGWAN MATIGYAAN, SHRUTGYAAN, AVDHIGYAAN MANHAPARYAGYAAN, KEVALGYAAN EH PAANCH GYAAN ARADHNA NIMITUM KAUSSAG KARU.

ONCE STANDING AGAIN SAY:

MATIGYAAN, SHRUTGYAAN, AVDHIGYAAN MANHAPARYAGYAAN, KEVALGYAAN EH PAANCH GYAAN ARADHNA KAREMI KAUSSAG VANDANVATIYE

THEN SAY ANANTHA SUTRA.

FOLLOWED BY 51 LOGGASSA KAUSSAG (UPTO CHANDESHU NIMALYARA OR 20 NAVKAR MANTRA)

THEN SAY THE FULL LOGGASSA.

THEN DO A KHAMASAMNU AND SAY:

GYAAN ARADHNA KARTA JE KOY DOS LAGYO HOI TEH SAVHI MAN VACHAN KAYA EH KARI MICHAMMI DUKKADAM.

 IF YOU CAN TRY TO DO EKASNU (EAT ONE TIME IN A DAY, DRINK BOILED WATER) OR UPVAS.

RIGHT KNOWLEDGE (SAMYAG GYAN)

The soul is a conscious being and as such is always in possession of some knowledge. But all knowledge is not Right Knowledge. That knowledge which the soul blessed with Right Vision possesses and which reveals with certainty (without exaggeration or inadequacy) exact nature of things and which leads to its spiritual developments is termed as Right Knowledge. Thus Right Knowledge should satisfy the following criteria:

1) It should be necessarily preceded by Right Vision (if the vision is false the knowledge would also be false),

2) It should reveal completely the true nature of things, e.g. knowledge of substances comprising the universe, fundamentals describing the process of liberation etc., and it should lead towards the spiritual development of the soul.

As mentioned above the soul is never without knowledge as the soul’s essential quality is consciousness. however, as soon as the soul acquires Right Vision by any of the two processes mentioned earlier the knowledge becomes Right Knowledge. Alternatively, it can be said that with the separation of the soul from bondage of karma matter (obstructing Right Knowledge), partially or fully it manifests itself.

Right Knowledge is broadly divided into five categories depending upon the progressive development of the soul or increasing manifestation of its power in respect of knowledge or consciousness. These are

1) Sensory (mati)

2) Study (Sruta)

3) Clairvoyance (Avadhi)

4) Telepathy (Man Prayaya) and

5) Omniscience (Kewalya).

The progress of the soul to realize these powers is possible by separating the shadow cast by the karmas on the soul, just as a mirror, which is covered with dust, starts shining and giving clear image when the dust is removed.

KARMA EFFECT

These five varieties are divided into two groups viz. direct or indirect or Pratyaksha and Paroksha respectively. The first two i.e. sensory (mati) and study (sruta) are indirect as these are acquired through the medium of senses or mind, while the remaining three are considered direct, as these are acquired by soul directly without any intermediary.

Though it must have become obvious the distinction between non-knowledge- agyan, false knowledge-mithya gyan and Right Knowledge-samyag gyan may be clarified by the example of a pitch dark room, a room with colored light and one with natural bright light. The dark room is like agyan where nothing can be known. In the colored room every thing appears in false color different from what it is, and therefore, is like false knowledge. However, the room with natural bright light shows things in their true form as they are and therefore, is like Right Knowledge.

Now we take up the discussion of five varieties of knowledge one by one.

SENSORY KNOWLEDGE (MATI GYAN)
(Knowledge from brain, commonsense or understanding power) 

This is the knowledge derived through the sense organs like eyes, ears etc. and the mind. It can be false or right depending on the truth of the perception and rightness of vision. There are four stages by which sensory knowledge or Mati Gyan is acquired:

1) Avgraha or apprehension-When the object comes in contact with the sense or mind and consciousness is stirred without exactness of the subjects.

2) Iha or speculation-Is the second stage when effort is made by the mind to determine the object specifically.

3) Apaya or Judgment-Is the cognition or knowledge of the true nature of the object.

4) Dharna or retention-Is retention of the knowledge acquired.

On the basis of this four-fold division and applying it to senses and mind and other criteria there are no less than 336 sub-divisions of sensory knowledge. It is also known as Smriti (remembrance) Sangya (recognition) chinta (induction) and abhinbodh (deduction) according to Tatvarth Sutra.

Let us now describe two important divisions of sensory knowledge:

Vinaiky
Vinaiky is born of humility and service. It is defined as the intellect which is capable of completing a difficult task. It can comprehend the spirit and letter of the trio of dharma (religion) arth (material prosperity) andkam (sensual pleasure). It is fruitful in this world as well as hereafter.

Karmiki 
The intellect developed due to practical experience is called karmiki. It is not learning that is responsible for its development, but practical experience that is important. As an experienced gold-smith can easily differentiate between pure gold and alloy, while a layman with bookish knowledge is easily deceived.

STUDY KNOWLEDGE (SRUT GYAN)

(knowledge from hearing) 

Stands for verbal or scriptural knowledge and is derived from ‘sru’ which means ‘hear’ and Gyan which means knowledge. It is of two types e.g. anga knowledge and non-anga knowledge. Of the former there are twelve varieties linked with twelve anga like Acharanga etc. and the latter is of many varieties.

Study Knowledge is always preceded by sensory knowledge. Study knowledge is also called a collection of the best product of sensory knowledge when the latter becomes converted in words, which makes the distinction between sensory and study almost negligible. In Tatvarth Sutra it is stated that if sensory knowledge is milk study knowledge is milk product e.g. butter.

Knowledge of the scriptures is known as shruta gyan. It is of two types viz original scriptures (anga pravista) and other than original scriptures (anga bahay). This sruta gyan comprehends past, present and future.

Eight qualities are necessary for the acquisition of shruta gyan.
They are as follows:

1.     Desire for hearing

2.     Repeated questioning

3.     Attentive hearing

4.     Grasping

5.     Enquiry               

6.     Conviction

7.     Retention  

8.     Right action

Knowledge of the conventional vocabulary and conscious application of it are the preconditions of shruta-gyan. The mind is the organ of thinking. The more developed the mind, the more capable of thinking it becomes. Theconsciousness in the state of dormancy (inactivity) for knowledge is called Labdhi. In other words, the dormant (inactive) capacity of the Soul for knowledge is labdhi. Upayoga is consciousness in the state of activity.

REMOTE KNOWLEDGE (AVADHI GYAN OR CLAIRVOYANCE)
(Knowledge of those things that can be seen from naked eyes) 

It is the determinate knowledge of remote physical objects derived directly without instrumentality of senses or mind. It is of two types 

(i) Bhav Pratyaya i.e. one owing to birth which is manifest in creatures of Narakas and Devas and 

(ii) Guna Pratyaya which is acquired by destroying karmas.

The Jains believe in the capacity of Soul to know all things about time, distance and modes (atom substance). The past as well as the future can be perceived as vividly as the present. The soul is inherently capable of perceiving all things with all their characteristics - past, present and future. But the capacity of Soul is obstructed by Gyanavaraniya karmas (knowledge obstruction) which cover the Soul and permit it only an imperfect understanding of the world. The nature and extent of knowing capacity of a Soul therefore depend upon the nature of the cover. But there can never be a total covering of knowing capacity of the Soul. In this case the Soul would become as good as non-Soul. The knowledge of the Soul is never completely prevented by the cover just as the light of the Sun or the Moon is never totally covered even by the darkest clouds.

The possession of Avadhi-Gyan is natural to the residents of heaven and hell. The Avadhi Gyan in their case is bhavpratyay (due to birth). The Avadhi Gyan of the human beings is due to the removal of karmic cover. It is acquired by merit and is called gunpratyay (due to merit). By Avadhi one can intuit only those things which have shape or form. The intuitions differ in time and distance with different persons on account of the difference of the merits. The highest type of the Avadhi Gyan can intuit past, present and future of all the things having form or shape through­out the inhabited universe.

MIND READING KNOWLEDGE (TELEPATHY OR MANAHPARYAYA GYAN)

(Knowledge that makes capable of having telepathy or reading
faces and minds of others) 

All living beings with mind or manas when engaged in thinking give different shapes to the mind according to objects thought of. The knowledge which can apprehend these shapes of other minds or thoughts of others is telepathy. If the general form of the thought is known it is called Rijumati and if particular features are apprehended it is called Vipulmati telepathy-the latter being purer than the former.

There are four points of distinction between remote (clairvoyance) and mind reading (telepathy) i.e.

1) the former is less pure than the latter

2) former extends to the entire universe, the latter has limited area of operation

3) former can be acquired by all classes of creatures, the latter can be acquired by some human beings and lastly

4) former can visualize substances and their numerous forms but the latter can visualize only the thoughts of mind.

To understand the nature of manahparyaya gyan, it is essential to know what matter is a mind made of. The Jain conceives an infinite number of groups of atoms called varganas. The first vargana is conceived to contain only such atoms which are alone and solitary and have not formed composite bodies with others. The second group contains composites of two atoms. The third group contains composites of three atoms and so on. By this process we arrive at a group containing an infinite number of atoms which are fit for making up the body (audrika) of men and animals. Then, follow a number of groups which are incompetent for any kind of body. Again, by the very process an infinite number of groups which are capable to create fine body (varikriya) of divine beings. In the same manner, monk's bodies are prepared. By the very process, groups are formed to create luminous body (Taijasa), speech (Bhasha) and the mind (Manas). It is to be noted that the finer the body, the greater the number of atoms but occupying less space. Now we get a clear picture of constituents of the matter that forms the mind.

The mind undergoes a process of change while thinking and the objective contents of this process are intuited by manahprayay gyan. Only human beings are competent to possess manahprayay. It is the special privilege of the gifted among the humans. Nandi sutra says that only they can attain the manahprayay gyan, who are uterine (womb) human beings, who possess longevity and have fully developed organs, who have right faith, self controlled and extraordinary powers (Riddhis) and are free from passions.

OMNISCIENCE (KEWAL GYAN)
(Ultimate Knowledge – knowledge of past, present and future) 

KEVALGYAN (KEWALGYAN)

This is unlimited knowledge of the whole of reality which the individual soul acquires directly. It extends to all substances and all their modes. It is described as perfect, complete, unique, absolute, pure, comprehensive and infinite. It is the logical conclusion of the theory of progressive removal of knowledge obstructing karmas from the soul completely. Thus when major karmas are completely destroyed the soul shines in full splendor and attains omniscience which perceives all substances with all their modes after which nothing remains unknown.

Much can be said about omniscience but only a few observations will be made. As soon as omniscience appears all other types of knowledge disappear much in the same way as stars of the sky disappear as soon as the sun starts shining. The reason for this is that while omniscience appears when there is total destruction of knowledge obstructing karmas the other four require only a partial destruction thereof.

Once omniscience appears the soul is all set for liberation. It is either Sayoga Kewali as a Tirthankar with only some minor karmas which sustain the body and they preach the truth or Ayoga Kewali which is the last stage on the path is followed by soul’s ascent to Nirvana to become siddha.

Thus omniscience is the culmination point of not only Jain epistemology but also of Jain ethics and Jain metaphysics. In Jainism all the sciences strive forward and meet in omniscience without any contradiction or confusion.

Soul can have at one, and the same time one, two, three or four kinds of knowledge. If one, it is perfect knowledge because having acquired this, nothing remains to be known. If two kinds, it is sense knowledge and study knowledge. If three, it is sense, study and remote knowledge or mind reading knowledge. If four, the soul acquires all types of knowledge except the perfect knowledge.

True to its approach Jainism divides each of these types of knowledge, into numerous divisions and sub-divisions. However, it may be reiterated that essentially all types of knowledge are manifestation of the powers inherent in the soul. These powers have become clouded or over shadowed by matter i.e. karma, due to the soul’s acts of omission and commission since time immemorial. To the extent to which the soul is able to shed the bondage of particular karma, to that extent the particular type of knowledge manifests itself in the soul. This explains why some people are less intelligent than others. Even in the same family -even out of twins- one may be an idiot and another may be a genius. Some people have superior powers of reading others minds and some can visualize things remote or happenings in the past or likely in the future. It is all a manifestation of the extent of bondage of karma accompanying the soul from life to life and world to world.

However, the pilgrim on the path of spiritual development should strive for expanding his knowledge in the light of Right Vision acquired. He should apply his mind and senses to acquaint himself with the true nature of things like soul, non-soul (matter), their interplay and make use of such knowledge for following the path of right conduct including Right Penance. Through right conduct or penance he should try to tear the bondage of karma and thereby gain the higher types of remote and mind reading knowledge and ultimately perfect knowledge after which nothing remains to be known or done. This brings us to the subject of Right Conduct.

It is described as perfect, complete, unique, absolute, pure, comprehensive or infinite knowledge. It is achieved after the total destruction of 

Mohaniya Karmas (Attachment veil) 

Gyanavaraniya Karmas (Knowledge veil) and 

Darshanyavaraniya Karmas (Vision veil) and 

Antarayvaraniya Karmas (Obstructive Veil).

And then the Soul shines in its full splendour and attains omniscience which intuits all living being & substances with all their modes. Nothing remains unknown in omniscience. As omniscience appears, all the four types of knowledge disappear, just as when the sun starts shining, the stars disappear.

Once omniscience appears the Soul is all set for liberation.At the first stage there is sayoga kewali i.e. as anArihant who is yet to destroy following four karmas:Suffering (Vedaniya), Human form (Naam), Status (Gotra) and Age (Ayush Karmas). Then he practices and preaches religion. When he preaches, his divine speech is heard by Gods, demons and all the other creatures of the universe. They understand his preachings in their own languages. After destruction of remaining four Karmas, the Soul attains the stage of Ayoga Kewali. He becomes Siddha. TheSiddhas are fully enlightened and they have their individual identity.

FIVE 5 COUPLETS OF KNOWLEDGE (GYAN)

5 KHAMASANAS OF KNOWLEDGE (GYAN)

દરરોજ જ્ઞાનના પાંચ ખમાસમણા તથા ‘ૐ હ્રિઁ નમો નાણસ્સ’ ની એક નવકારવાળી ગણવી.

૧. શ્રીમતિજ્ઞાન : 

સમકિત-શ્રદ્ધાવંતને, ઉપન્યો જ્ઞાન-પ્રકાશ; પ્રણમું પદકજ તેહના, ભાવ ધરી ઉલ્લાસ.

૨. શ્રી શ્રુતજ્ઞાન : 

પવયણ શ્રુત સિદ્ધાંત તે, આગમ સમય વખાણ; પૂજો બહુવિધ રાગથી, ચરણ-કમલ ચિત્ત આણ.

૩. શ્રી અવધિજ્ઞાન : 

ઉપન્યો અવધિ-જ્ઞાનનો, ગુણ જેહને અવિકાર; વંદના તેહને માહરી, શ્વાસમાંહે સો વાર.

૪. શ્રી મન:પર્યવ જ્ઞાન : 

એ ગુણ જેહને ઉપન્યો, સર્વ-વિરતિ ગુણઠાણ; પ્રણમું હિતથી તેહના, ચરણ-કમલ ચિત્ત આણ.

૫. શ્રી કેવલજ્ઞાન : 

કેવલ દંસણ નાણનો, ચિદાનંદ ધન તેજ; જ્ઞાન-પંચમી દિન પૂજીએ, વિજય-લક્ષ્મી શુભહેજ.

हररोज ज्ञानके पांच खमासमणे ओर ‘ॐ ह्रिँ नमो नाणस्स’ की एक नवकारवाळी गिनना |

१. श्री मतिज्ञान : 

समकित-श्रद्धावंतने, उपन्यो ज्ञान-प्रकाश; प्रणमुं पदकज तेहना, भाव धरी उल्लास.

२. श्री श्रुतज्ञान : 

पवयण श्रुत सिद्धांत ते, आगम समय वखाण; पूजो बहुविध रागथी, चरण-कमल चित्त आण.

३. श्री अवधिज्ञान : 

उपन्यो अवधि-ज्ञाननो, गुण जेहने आविकार; वंदना तेहने माहरी, श्वासमांहे सो वार.

४. श्री मन:पर्यव ज्ञान : 

ए गुण जेहने उपन्यो, सर्व-विरति गुणठाण; प्रणमुं हितथी तेहना, चरण-कमल चित्त आण.

५. श्री केवलज्ञान : 

केवल दंसण नाणनो, चिदानंद धन तेज; ज्ञान-पंचमी दिन पूजीए, विजय-लक्ष्मी शुभहेज.

EVERYDAY, YOU SHOULD DO THE FIVE KHAMAASAMANAA OF GYAAN AND ONE NAVAKARA VALEE OF ‘OHM HRIM NAMO NAANASSA’.

1. SHREE MATIGYAANA : 

SAMAKITA-SHRADDHAAVANTANE, UPANYO GYAAN-PRAKAASHA;

PRANAMU PADAKAJA TEHANAA, BHAAVA  DHAREE ULLAASA.

2. SHREE SHRUTAGYAANA :

 PAVAYANA SHRUT SIDDHAANTA TE, AAGAMA SAMAYA VAKHAANA;

POOJO BAHUVIDHA RAAGATHEE, CHARANA- KAMALA CHITTA AANA.

3. SHREE AVADHIGYAANA : 

UPANYO AVADHI-GYAANANO, GUNA JEHANE AAVIKAARA;

VANDANAA TEHANE MAAHAREE, SHVAASAMAAHE SO VAARA.

4. SHREE MANAHPARYAVAGYAANA :

 E GUNA JEHANE UPANYO, SARVA-VIRATI GUNATHAANA;

PRANAMU HITATHEE TEHANAA, CHARANA- KAMALA CHITTA AANA.

5. SHREE KEVALAGYAANA :

 KEVALA DANSANA NAANANO, CHIDAANANDA DHANA TEJA;

GYAANA-PANCHAMEE DINA POOJEEE, VIJAYA-LAKSHMEE SHUBHAHEJA.

JAIN GYAN PANCHAMI CHAITYAVANDANA

Jain Gyan panchami devvandan 

Click below link

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Jain Gyan panchami katha aur aaradhana

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