Lexicon Or A TO Z of JAINISM

A Guide for the Bewildered

Dr Uday Dokras, PhD,Stockholm, University, SWEDEN

1. 4 Jewels of Jainism: Samyak darśana (Correct View), meaning faith, acceptance

of the truth of soul (jīva); Samyak jnana (Correct Knowledge), meaning
undoubting knowledge of the tattvas; and Samyak charitra (Correct Conduct),
meaning behavior consistent with the Five vows. Jain texts often add samyak
tap (Correct Asceticism) as a fourth jewel, emphasizing belief in ascetic practices
as the means to liberation (moksha). The four jewels are called moksha marg.
According to Jain texts, the liberated pure soul (Siddha) goes up to the summit of
universe (Siddhashila) and dwells there in eternal bliss.

2. Achetanatva (non-consciousness) and murtatva (materiality) are attributes of matter.

3. Achetanatva (non-consciousness) and amurtavta (immateriality) are common to

Motion, Rest, Time and Space.

4. Acarya Pujyapada's Istopadesa – the Golden Discourse, Jain, Vijay K (26 March
2014), ISBN 9788190363969

5. Ācārya Pujyapada, the author of Sarvārthasiddhi was a famous Digambara monk.

Pujyapada was a poet, grammarian, philosopher and a profound scholar of Ayurveda.

6. Ācārya Umaswami's author of Tattvārthasūtra (another famous Jain text)

7. Adho lok

8. Acharanga Sutra- Jain holy text

9. Ādi purāṇa is a 9th century Sanskrit poem composed by Jinasena, a Digambara monk. It
deals with the life of Rishabhanatha, the first Tirthankara.

10. Agama Jain Text: Agama - Jain Scriptural Texts: Jain scripture sees it as a miracle
that no one blames the great teacher Mahavira for the inherent contradictions in his
teachings. The application of the notion of scripture is complex in Jainism. Jain
scriptures are many and varied. The Jain religion does not have one sacred book like
the Bible or Koran, but it has many books complied by many followers.
Jain scripture rejects both the Hindu Vedas and non-Jain writings as sources of religious
authority and practice. Modern Western scholarly studies of Jain scripture have
developed by unconsciously imposing Western patterns and categories. Texts are not
ritualized, but religious books do have a ritual role outside the puja in signifying the

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corpus of Jain scripture. Thus renouncers and pandits give their sermons, their own
inventions.
The major division in the Jain community arose in the fifth century BC, and became
formalized around 300 BC, when the Jain scripture called Agams [the Agamas] was
compiles. The various Jain sects accept or reject to varying degrees the Agams. Among
the sects are the; Digambaras (sky clad)—who reject clothing. Svetambaras (white
clad)—who do not reject clothing.
Both Shvetambaras and Digambaras assert that the earliest Jain compositions consisted
of 14 oral texts, called the Purvas. The Jain scripture - the fourteen Purvas - are said to
have been transmitted from the time of Mahavira. There were said to be fourteen of
these, but in time the knowledge of them was lost, and they became totally extinct. The
Svetambara hold that these fourteen Purva were incorporated in the twelfth Anga, the
Drishtivada, which was lost before the thousandth year of their era, i. e. before the
redaction under Devarddhi. Anyhow a detailed account, or table of contents, is found in
the fourth Anga, the Samavayanga, and in the Nandi-Sutra. There are two reasons for
believing that this tradition is correct. First, the word 'purva' means 'former,' and second,
the Anga do not derive their authority from the Purva, and there would be no need to
fabricate the idea.
In the centuries before the Common Era, the goal of Jain thinkers and scholars was to
memorize all of Jain scripture. It is believed that the last Jain to have done so was
Bhadrabhanuswami, who died about 170 years after Mahavira. It was extremely
difficult to keep memorizing the entire Jain literature complied by the many scholars of
the past and present. In fact, significant knowledge was already lost and the rest was
polluted with modifications and errors.
While these two divisions of Jainism are in broad agreement about the main teachings
and practices of the Jain tradition, they differ over the question of what exactly
constitutes the canon of Jain scripture. Other councils held in subsequent centuries were
predominantly represented by members of the Svetambara sect and focused on
establishing the canon of Jain scripture.
In olden times it had been the custom of the Brahmans, and hence of the Buddhists and
Jaina, to rely on the memory more than on MSS. How early these MSS. were first
written is not known In addition to these canonical texts, a number of Jain texts were
written later as commentaries and philosophical expositions of Jain scripture. The
Tattvarta Sutra is the most important Jain scripture which the followers of this religion
adhere even today. It was written in Sanskrit in the 2nd Century AD.

11. The Jaina Canon, or Siddhanta, was drawn up at the council of Valabhi, under the
presidency of Devarddhi. This date corresponds either to 454 or 467 AD, and is
incorporated into the Kalpa-Sutra. The tradition, perceiving the Siddhanta in danger
of becoming extinct, caused it to be written in books. Written in ancient PrSkrt, the
Agama is considered the oldest Jain scripture extant. It consists of two books called
Sruta-skandhas which differ in style and the manner in which the subject is treated.

12. the Acaranga Sutra The most extreme commitment to ahimsa is found in Jainism,
as seen from the Acaranga Sutra, a Jain scripture deriving from around the fourth
century BC. The Dasavaikalika, a Jain scripture says that a monk should go from

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 house to house and beg his food just as a bee collects honey from flowers without
hurting or without getting attached to them. Kalpasutra, an important Jain scripture
written in Prakrit, narrates the lives of the first and the last Tirthankars and of other
ancient saints and the preaching of the Tirthankars. According to accounts in the
Jain scripture the Kalpasutra, Parshvanatha once saved a serpent that had been
trapped in a log in an ascetic's fire. The snake was later reborn as Dharana, the lord
of the underworld kingdom of nagas (snakes). "The essence of the wisdom of a
wiseman," says the Jain scripture Uttaradhyayana Sutra, "lies in this that he hurts no
creature : to be equal-minded to all creatures and regard them as one's own self is
ahimsa." The worship of trees, often associated with the cults of a class of
supernatural beings known as yaksus (and their female counterparts, the yaksis) is
richly documented in early Jain scripture.

13. Airavat: Those practising restraint with attachment and restraint-cum-non-restraint

are also characterized by right belief. Hence they are reborn in the higher heavens
of Saudharma Kalpa and so on and not among the three lower orders of celestial
beings. Merit which leads to the highest celestial state such as Sarvārthasiddhi is
said to be acquired in the Bharata, Airāvata, and Videha Kshetra.

14. Ahimsa: The Jain concept of ahimsa derives from the desire to not to harm any life
forms. Vegetarianism and other nonviolent practices and rituals of Jains flow from
the principle of ahimsa.

15. Ajiva (five non-living entities): The jiva is believed to rely on other dravya to
function. The Jain philosophy completely separates body (matter) from the soul
(consciousness). Souls reside in bodies and journey endlessly through saṃsāra (that
is, realms of existence through cycles of rebirths and redeaths. Ajiva consists of
everything other than jiva. Life processes such as breath means of knowledge such
as language, all emotional and biological experiences such as pleasure and pain are
all believed in Jainism to be made of pudgala (matter). These interact with tattva or
reality to create, bind, destroy or unbind karma particles to the soul. According to
Dundas, Dharma as a metaphysical substance in Jain philosophy may be understood
as "that which carries" instead of the literal sense of ordinary physical motion. Thus,
dharma includes all verbal and mental activity that contributes to karma and
purification of the soul.

16. Ajivika is one of the nāstika or "heterodox" schools of Indian philosophy.

Purportedly founded in the 5th century BCE by Makkhali Gosala, it was a śramaṇa
movement and a major rival of Vedic religion, early Buddhism and Jainism.
Ājīvikas were organised renunciates who formed discrete communities. The
precise identity of the Ajivikas is not well known, and it is even unclear if they
were a divergent sect of the Buddhists or the Jains.

17. Adharmastikaay

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 Without adharmastikaay, rest and stability is not possible in the universe. The
principle of rest helps matter and the sentient that are liable to stay without moving,
like the shade helps travellers. It does not stabilize those that move. According to
Champat Rai Jain:
The necessity of Adharmastikaay as the accompanying cause of rest, that is, of
cessation of motion will be clearly perceived by anyone who will put to himself the
question, how jīvas and bodies of matter support themselves when coming to rest
from a state of motion. Obviously gravitation will not do, for that is concerned with
the determination of the direction which a moving body may take.

18. Adharma
Aharma is derived from combining "a" with "dharma", which literally implies "not-
dharma". It means immoral, sinful, wrong, wicked, unjust, unbalanced, or unnatural.
According to Bhagavata Purana's verse 6.1.40, the Yamaduta replied: the religious
principles prescribed in the Vedas constitute as Dharma, and those that are not
constitute as Adharma. It has been translated as chaos, disorder, non-harmonious and
opposite of Dharma. Adharma isn't the binary opposite of Dharma or absolutely
unethical in Indian philosophy. Rather it is a complex functional subjective term just
like dharma, with shades of meaning, that depends on circumstances, purpose and
context.
Adharma is to some, irreligiosity. - anything contrary to the laws of existence. Those
actions which are contrary to one's Dharma. Whatever facilitates spiritual growth is
Dharma, and whatever impedes spiritual growth is Adharma. Following an Adharmic
path means acting on three vices, which are, pride, contact, and intoxication.
According to him, blind faith without regard for spiritual understanding is Adharma.

In Hinduism, the Vishnu Purana recites a Hindu legend that includes Dharma and
Adharma as mythical characters, and it is loaded with symbolism about virtues and
vices, morality and ethics.

19. Agnivega – Sashiprabha died, and was reborn as Prince Agnivega ("strength of fire").
After he became king, he met a sage who told him about the impermanence of all
things and the significance of a spiritual life. Agnivega realized the importance of
religious pursuits, and his worldly life lost its charms. He renounced it to lead an
ascetic life, joining the sage's monastic community. Agnivega meditated in the
Himalayas, reducing his attachment to the outside world. He was bitten by a snake
(the reborn Kamath), but the poison did not disturb his inner peace and he calmly
accepted his death

20. Agurulaghutva (individuality): capacity by which one attribute or substance does not
become another and the substance does not lose the attributes whose grouping forms
the substance itself.

21. Ākāśa (space )Space is a substance that accommodates the living souls, the matter,
the principle of motion, the principle of rest and time. It is all-pervading, infinite and
made of infinite space-points.

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22. Alokakash has only one dravya i.e. space.

23. Al-Maʿarri : According to Von Glasenapp, the Arab poet Al-Maʿarri was influenced
by Jainism, in adopting non-violence, vegetarianism, animal rights and an ascetic
lifestyle. Other scholars state that Al-Maʿarri abandoned Islam, and his writings
offended many Muslims of his times as well as attracted hundreds of followers.

24. Amurtavta (immateriality) and Chetanatva (consciousness) and are common

attributes of the class of substances soul or jiva

25. Amritchandra (f.10th-century CE) was a Digambara Jain Acharya who wrote
commentaries on Samayasāra called Atmakhyati and Samaysar Kalasha,
Pravachanasara and Pancastikayasara. He also wrote independent books of
Puruşārthasiddhyupāya and Tattvartha Sara. He wrote in Sanskrit language.

26. Animal Hospitals: Almost every Jain community in India has established animal
hospitals to care for injured and abandoned animals. Many Jains also rescue
themand feed them.

27. Apkaya or water bodied: Seemingly inanimate forms of different types of water are
living beings, e.g. dew, fog, iceberg, and rain, etc. They have water bodies, hence
the name Apkaya which is derived from the Sanskrit term for water, Ap.

28. Arihant-Having destroyed the four inimical varieties of karmas (ghātiyā karmas),
possessed of infinite faith, happiness, knowledge and power, and housed in most
auspicious body (paramaudārika śarīra), that pure soul of the World Teacher (Arhat)
should be meditated on.

29. .Aryika, also known as Sadhvi, is a female mendicant (nun) in Jainism.

30. Astitva: See Dravya

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31. Āsrava:Asrava (influx of karma) refers to the influence of body and mind causing
the soul to generate karma. It occurs when the karmic particles are attracted to the
soul on account of vibrations created by activities of mind, speech and body. The
āsrava, that is, the influx of karmic occurs when the karmic particles are attracted to
the soul on account of vibrations created by activities of mind, speech and body.
Tattvārthasūtra, 6:1–2 states. "The activities of body, speech and mind is called yoga.
This three-fold action results in āsrava or influx of karma. The karmic inflow on
account of yoga driven by passions and emotions cause a long term inflow of karma
prolonging the cycle of reincarnations. On the other hand, the karmic inflows on
account of actions that are not driven by passions and emotions have only a transient,
short-lived karmic effect.

32. Atma: There is only one soul. It consists of innumerable, indivisible parts, called
Atmapradeshas. This explains how a single Ātmā pervades the whole body of an
organism, big and small and its atmapradeshas exist in each of its living cells. This
concept of Atmapradesha puts a lower limit on the size of a living body, because any
living body must have at least a unit atmapradesha and occupy at least one pradesha
of space.

33. Atman (Spirit) and Paramatman (God) are identical, while others assert that they are
distinct; but a Jain will say that Atman and Paramatman are identical as well as
distinct. Jīva is also Atman – a philosophical term used within Jainism to identify
the soul. As per Jain cosmology, jīva or soul is the principle of sentience and is one of
the tattvas or one of the fundamental substances forming part of the universe. The
Jain metaphysics, states Jagmanderlal Jaini, divides the universe into two
independent, everlasting, co-existing and uncreated categories called the jiva (soul)
and the ajiva (Sanskrit: अजीव non-soul). This basic premise of Jainism makes it a
dualistic philosophy.[ The jiva, according to Jainism, is an essential part of how the
process of karma, rebirth and the process of liberation from rebirth works.

34. Atmapradeshas- Parts of a soul, big and small these atmapradeshas exist in each of
its living cells. This concept of Atmapradesha puts a lower limit on the size of a
living body, because any living body must have at least a unit atmapradesha and
occupy at least one pradesha of space.

35. Atmavad-The Jain philosophy has been developed around the core concept of
atmavad, i.e. existence of soul, which is eternal, ever existing, omniscient, all
powerful and omnipotent. It has infinite knowledge, infinite institution, infinite bliss,
and infinite power. A term Pudgalis used for matter which can clearly distinguish soul
from matter. However, matter is completely different from the soul, but is somehow
associated with it from an infinite past and can explain many properties of the worldly
soul. Actually matter obstructs the true properties of the soul. This type of fine matter
is known as karma. They have developed a very exhaustive model for soul-matter
interaction with eight different types of karmas. The salient features of Jain
philosophy , which defines Moksha as the ultimate goal, are described. The

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 procedures for purification of soul, which has to pass through 14 stages of spiritual
evolution are described. There is much emphasis on Jnan (knowledge), meditation,
penances and self discipline. An attempt is also made to compare some of these
features with the modern scientific models like quantum field theory including
possibility of information being stored in the Planck Polygons. Finally their principle
of spiritual evolution is compared with the Darwin’s principle.
36. Astikaya: Out of the six dravyas, five except time have been described as astikayas,
that is, extensions or conglomerates. Since like conglomerates, they have numerous
space points, they are described as astikaya. There are innumerable space points in
the sentient substance and in the media of motion and rest, and infinite ones in space;
in matter they are threefold (i.e. numerable, innumerable and infinite). Time has only
one; therefore it is not a conglomerate. Hence the corresponding conglomerates or
extensions are called—jivastikaya (soul extension or conglomerate),
pudgalastikaya (matter conglomerate), dharmastikaya (motion conglomerate),
adharmastikaya (rest conglomerate) and akastikaya (space conglomerates). Together
they are called pancastikaya or the five astikayas.

37. Atmakhyati or Samayasara Kalasha, written by Acharya Amritchandra in 12th

century CE, is a 278-verse Sanskrit commentary. Samaysar Kalash Tika or Balbodh
was written by Pande Rajmall or Raymall in 16th century CE. It is a commentary of
Amritchandra's Samaysar Kalasha. Nataka Samayasara is a commentary on
Rajmall's version which was written by Banarasidas in Braj Bhasha in 17th century
CE.

38. Attributes: These substances have some common attributes or gunas such as:
1. Astitva (existence): indestructibility; permanence; the
capacity by which a substance cannot be destroyed.
2. Vastutva (functionality): capacity by which a
substance has function.
3. Dravyatva (changeability): capacity by which it is
always changing in modifications.
4. Prameyatva (knowability): capacity by which it is
known by someone, or of being the subject-matter of
knowledge.
5. Agurulaghutva (individuality): capacity by which one
attribute or substance does not become another and the
substance does not lose the attributes whose grouping
forms the substance itself.
6. Pradeshatva (spatiality): capacity of having some kind
of location in space.
7. There are some specific attributes that distinguish the
dravyas from each other:
8. Chetanatva (consciousness)
and amurtavta (immateriality) are common attributes
of the class of substances soul or jiva.

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 9. Achetanatva (non-consciousness)
and murtatva (materiality) are attributes of matter.
10. Achetanatva (non-consciousness) and amurtavta
(immateriality) are common to Motion, Rest, Time
and Space.
39. Austerities such as kayotsarga and sallekhana (voluntary starvation leading to
death) performed by Jain Monks

40. Avasarpiṇī is the descending half of the cosmic time cycle in Jainism and the one
in which the world is said to be at present. According to Jain texts the Avasarpiṇī is
marked by a decline in goodness and religion. The ascending half of the cycle is
called utsarpiṇī, which is marked by the ascent of goodness and religion. See
Utasparni for more details

41. Balatkara Gana is an ancient Jain monastic order. It is a section of the Mula
Sangh. It is often termed Balatkara Gana Sarasvati Gachchha. Until the beginning
of the 20th century it was present in a number of places in India. However all its
seats in North India became vacant in early 20th century. It survives only at
Humbaj in Karnataka, which is its ancient seat.

42. Basadi complex in Halebidu, Hassan district consists of three Jain Basadis
dedicated to the Jain Tirthankars Parshvanatha, Shantinatha and Adinatha. The
complex is situated near Kedareshwara temple and Dwarasamudra lake. These
temples were constructed in 12th century during the reign of Hoysala Empire along
with Kedareshwara temple and Hoysaleswara Temple have been proposed to be
listed under UNESCO World Heritage Site.
43. Bhadrabāhu- Ācārya (c. 367 - c. 298 BCE) was, according to the Digambara sect of
Jainism, the last Shruta Kevalin (all knowing by hearsay, that is indirectly) in Jainism
but Śvētāmbara, believes the last Shruta Kevalin was Acharya Sthulabhadra, but was
forbade by Bhadrabahu from disclosing it. He was the last acharya of the undivided
Jain sangha. He was the spiritual teacher of Chandragupta Maurya, the founder of
Maurya Empire.
44. Bhadrabahu- According to the Digambara sect of Jainism, there were five Shruta
Kevalins in Jainism - Govarddhana Mahamuni, Vishnu, Nandimitra, Aparajita and
Bhadrabahu.
45. Bhaktamara Stotra is a famous Jain Sanskrit prayer. It was composed by Acharya
Manatunga. The name Bhaktamara comes from a combination of two Sanskrit names,
"Bhakta" (Devotee) and "Amar" (Immortal). It is a famous Jain Sanskrit prayer.
The prayer praises Rishabhanatha (adinath), the first Tirthankara of Jainism in this
time cycle. There are forty-eight verses in total. The last verse gives the name of the
author Manatunga. Bhaktamar verses have been recited as a stotra (prayer), and sung
as a stavan (hymn), somewhat interchangeably. Other Jain prayers have taken after
these (such as the Kalyānamandira stotra, devoted to the twenty-third tirthankara,
and the Svayambhu stotra, to all twenty-four); additional verses here praise the
omniscience of Adinatha, while devotionals are considered a source for lay
understandings of Jain doctrine.

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46. Chanakya was born to two lay Brahmin Jains named Chanin and Chaneshvari. His
birthplace was the Chanaka village in Golla vishaya (region). The identity of "Golla"
implies that he was a native of South India. He was an ancient Indian teacher,
philosopher, economist, jurist and royal advisor also known as
Kauṭilya or Vishnugupta, who authored the ancient Indian political treatise,
the Arthashastra, a text dated to roughly between the 3rd century BCE and the 3rd
century CE. Chanakya assisted the first Mauryan emperor Chandragupta in his rise to
power. He is widely credited for having played an important role in the establishment
of the Maurya Empire. Chanakya served as the chief advisor to both emperors
Chandragupta and his son Bindusara.

47. Chandragupta Maurya (reign: 321–297 BCE) was the founder of the Maurya
Empire in ancient India. Born to a humble background, he was taught and
counselled by the philosopher Chanakya, who had great influence in the formation
of his empire. Together, Chandragupta and Chanakya built one of the largest
empires on the Indian subcontinent. According to Jain sources, he later renounced
his empire and became a Jain monk. Chanakya persuaded Chandragupta to convert
to Jainism by showing that Jain ascetics avoided women and focused on their
religion. The legend mentions Chanakya aiding the premature birth of Bindusara, .
but makes no mention of Chandragupta’s migration or sallekhana. It states in verse
8.444 that "Chandragupta died in meditation and went to heaven". According to
Hemachandra’s legend, Chanakya committed sallekhana by first fasting and then
burning himself on a dungheap in a motionless posture, and was "rebo;.rn as a Jain
goddess in that place".

48. Bandha-The karmas have effect only when they are bound to the consciousness. This
binding of the karma to the consciousness is called bandha. However, the yoga or the
activities alone do not produce bondage. Out of the many causes of bondage, passion
is considered as the main cause of bondage. The karmas are literally bound on
account of the stickiness of the soul due to existence of various passions or mental
dispositions.

49. Bhavanavāsī (residential): Are celestial beings that reside there.

50. Bhaktamara Stotra is a famous Jain Sanskrit prayer. It was composed by Acharya
Manatunga. The name Bhaktamara comes from a combination of two Sanskrit
names, "Bhakta" (Devotee) and "Amar" (Immortal).

51. Buddha. According to Jain texts, the 22nd Tirthankara Neminatha lived about
85,000 years ago and was the cousin of Hindu god Krishna.

52. Jaina cosmology divides the worldly cycle of time (kalpakāla) in two parts or half-
cycles (kāla) – ascending (utsarpiṇī) and descending (avasarpiṇī) – each consisting of
10 x 1 crore x 1 crore addhāsāgaropama (10 kotikotī sāgaropama). Thus, one cycle of
time (kalpakāla) gets over in 20 kotikotī sāgaropama.

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53. Chetanatva (consciousness) and amurtavta (immateriality) are common attributes of
the class of substances soul or jiva.

54. Dravyasaṃgraha (Compendium of substances) is a 10th-century Jain text in Jain

Sauraseni Prakrit by Acharya Nemicandra belonging to the Digambara Jain tradition.
It is a composition of 58 gathas (verses) giving an exposition of the six dravyas
(substances) that characterize the Jain view of the world: sentient (jīva), non-sentient
(pudgala), principle of motion (dharma), principle of rest (adharma), space (ākāśa)
and time (kāla. It is one of the most important Jain works and has gained widespread
popularity. Dravyasaṃgraha has played an important role in Jain education and is
often memorized because of its comprehensiveness as well as brevity. As per Jainism,
a pure soul has infinite knowledge, infinite intuition, infinite bliss, and infinite power.
Matter actually is held responsible for obstructing these true attributes of the pure
soul. A typical type of matter is associated with the soul from an infinite past, which
is known as karma. Thus in Jainism karma does not mean action but is a type of fine
matter. Eight different types of karmas are defined along with 158 sub categories
which obstruct the innate nature of soul and are also believed to explain all attributes
of all living beings in the world. The process of spiritual evolution is therefore
designed to preach a set of processes through which old karmas are removed and flow
of new karmas towards a body is minimized and ultimately stopped. It may take not
just one life but several lives. Fourteen stages are defined through which one has to
pass through before acquiring the pure soul. There are many interesting concepts in
Jainism which can throw new light towards understanding of the problem of
consciousness and its relation with matter and other substances present in the world.
They talk of quantization of space, time, matter and even soul. They also describe
details of living beings known as Nigods, which are extremely small in size and
which are present in all parts of the Universe. They also talk of living beings present
in all earthly substances, water, air, fire and plants. Finally five different types of
bodies are defined along with their functions which human beings and some animals
can possess. They include astral bodies along with karman sharir which goes with the
soul after one’s death. We then try to understand these phenomena in terms of some
theories of modern physics, like quantum mechanism, and physics of condensed
matter. It is argued that closer examination of these ideas of Jainism, in context of
modern science, may provide new avenues of thought to understand the concept of
consciousness and soul in the modern context also. (Chaitanya Prajna, Bhandari, and
Kachhara, 2016, provides latest collection of excellent work done in the field of
science and Jainism).

55. Dravyatva (changeability): capacity by which it is always changing in modifications.

56. Dravya (Hindi: द्रव्य) means substance or entity. According to the Jain philosophy,
the universe is made up of six eternal substances: sentient beings or souls (jīva), non-
sentient substance or matter (pudgala), principle of motion (dharma), the principle of
rest (adharma), space (ākāśa) and time (kāla). The latter five are united as the ajiva

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 (the non-living). As per the Sanskrit etymology, dravya means substances or entity,
but it may also mean real or fundamental categories. Jain philosophers distinguish a
substance from a body, or thing, by declaring the former as a simple element or
reality while the latter as a compound of one or more substances or atoms. They claim
that there can be a partial or total destruction of a body or thing, but no dravya can
ever be destroyed.

57. Chart showing the classification of dravya and astikaya

58. Dravya- Classification and importance in Jainism:The dravya in Jainism are

fundamental entities, called astikaya (literally, 'collection that exists'). They are
believed to be eternal, and the ontological building blocks that constitute and explain
all existence, whether perceived or not. According to the Śvētāmbara tradition of
Jainism, there are five eternal substances in existence: Soul (jiva), Matter (pudgala),
Space (akasha), motion (Dharma) and rest (Adharma). To this list of five, the
Digambara Jain tradition adds "Time" (kala) as the sixth eternal substance. In both
traditions, the substance of space is conceptualized as "world space" (lokakasha) and
"non-world space" (alokiakasha). Further, both soul and matter are considered as
active ontological substances, while the rest are inactive. Another categorization
found in Jain philosophy is jiva and ajiva, the latter being all dravya that is not jiva.

59. 6 Dravyas: Out of the six dravyas, five except time have been described as astikayas,
that is, extensions or conglomerates. Since like conglomerates, they have numerous
space points, they are described as astikaya. There are innumerable space points in
the sentient substance and in the media of motion and rest, and infinite ones in space;
in matter they are threefold (i.e. numerable, innumerable and infinite). Time has only
one; therefore it is not a conglomerate. Hence the corresponding conglomerates or
extensions are called—jivastikaya (soul extension or conglomerate), pudgalastikaya
(matter conglomerate), dharmastikaya (motion conglomerate), adharmastikaya (rest
conglomerate) and akastikaya (space conglomerates). Together they are called
pancastikaya or the five astikayas.

11
60. Dharmastikaay:Dharmastikaay means the principles of Motion that pervade the
entire universe. Dharmastikaay and Adharmastikaay are by themselves not motion or
rest but mediate motion and rest in other bodies. Without Dharmastikaay motion is
not possible. The medium of motion helps matter and the sentient that are prone to
motion to move, like water (helps) fish. However, it does not set in motion those that
do not move.

61. Dravya- Attributes of

 These substances have some common attributes or gunas such as:
 Astitva (existence): indestructibility; permanence; the capacity by which a
substance cannot be destroyed.
 Vastutva (functionality): capacity by which a substance has function.
 Dravyatva (changeability): capacity by which it is always changing in
modifications.
 Prameyatva (knowability): capacity by which it is known by someone, or of
being the subject-matter of knowledge.
 Agurulaghutva (individuality): capacity by which one attribute or substance
does not become another and the substance does not lose the attributes whose
grouping forms the substance itself.
 Pradeshatva (spatiality): capacity of having some kind of location in space.
 There are some specific attributes that distinguish the dravyas from each other:
 Chetanatva (consciousness) and amurtavta (immateriality) are common
attributes of the class of substances soul or jiva.
 Achetanatva (non-consciousness) and murtatva (materiality) are attributes of
matter.
 Achetanatva (non-consciousness) and amurtavta (immateriality) are common
to Motion, Rest, Time and Space.

62. six eternal dravyas: see above

63. Dravyasaṃgraha.10th century Jain Acarya, Nemicandra Siddhānta Cakravartin is

regarded as the author of Dravyasaṃgraha. He was the teacher of Camundaraya—the
general of the Western Ganga Dynasty of Karnataka. Nemicandra was a prolific
author and a specialist in summarizing and giving lucidly the essence of teachings in
various fields; saṃgrahas (compendium) and sāras (essence) were his specialty. He
also wrote Trilokasāra (essence of cosmology), Labdhisāra (essence of attainments),
Kṣapaṇasāra (essence on destruction of karmas), and Gommaṭasāra (essence of
Gommata, a treatise on soul and Karma). Although not much is known about him
from his own works, at the end of the Trilokasāra and of the Gommaṭasāra, he
introduces himself as a pupil of Abhayanandi, Vīranandi, Indranandi and
Kanakanandi. He is said to have inspired Camundaraya to build the famous Bāhubali
statue at Shravanabelagola. Vahuvali Charitra (a Jain work based on collection of
traditions) notes that Nemicandra belonged to the monastic order of Desiya gana.
After establishing the statue of Bāhubali, Camundaraya offered villages yielding a

12
 revenue of 96,000 gold coins to Nemicandra for daily worship of and festivals for
Gommatesvara (Lord Bāhubali).

English translation by Nalini Balbir

64. Dravyasaṃgraha has played an important role in Jain education and is often
memorized because of its comprehensiveness and brevity. The composition of
Dravyasaṃgraha is influenced from the earlier Jain works such as Umāsvāti's
Tattvārthasūtra and Kundakunda's Pañcāstikāyasara because these works are based
on the same topics as the Dravyasaṃgraha.
According to Nalini Balbir, the Dravyasaṃgraha is largely a work of definitions of
concepts with mnemonic perspective. In its 58 verses, the author makes skillful use
of āryā metre.[ Nemicandra's presentation is often articulated around the opposition
between the conventional and the absolute points of view (vyavahāra and niścaya-
naya), or around the contrast between the material and the spiritual angles (dravya
and bhāva). Sarat Chandra Ghoshal, the translator of Dravyasaṃgraha, divides the
entire text in three convenient parts—the first part deals with six dravyas (verses 1–
27), the second with seven tattvas (verses 28–39) and the third part describes the
way to attain liberation (verses 40–57).

65. The six dravyas: In the opening verse, along with the usual mangalacharana
(eulogy), it is mentioned that dravya consists of jiva and ajiva. In the second verse
Jiva is defined. The sentient substance (soul) is characterized by the function of
understanding, is incorporeal, performs actions (doer), is co-extensive with its own
body. It is the enjoyer (of its actions), located in the world of rebirth (samsara) (or)
emancipated (moksa) (and) has the intrinsic movement upwards.

66. Dravyasaṃgraha (Compendium of substances) is a 10th-century Jain text in Jain

Sauraseni Prakrit by Acharya Nemicandra belonging to the Digambara Jain tradition.
It is a composition of 58 gathas (verses) giving an exposition of the six dravyas
(substances) that characterize the Jain view of the world: sentient (jīva), non-sentient

13
 (pudgala), principle of motion (dharma), principle of rest (adharma), space (ākāśa)
and time (kāla). It is one of the most important Jain works and has gained
widespread popularity. Dravyasaṃgraha has played an important role in Jain
education and is often memorized because of its comprehensiveness as well as
brevity.

67. Dravyasamgraha—48 It is the third part of Dravyasaṃgraha begins with verse 39

describing the means to attain liberation from conventional and real point of views.
The three jewels of Jainism also known as Ratnatraya—Samyak darśana (rational
perception), samyak jñāna (rational knowledge) and samyak cāritra (rational
conduct)—which are essential in achieving liberation—are defined and the
importance of dhyāna (meditation) is emphasized. On meditation, Nemicandra says
Do not be deluded, do not be attached, do not feel aversion for things which are
(respectively) dear or not dear (to you), if you desire a steady mind for the attainment
of extraordinary meditation.

68.  Dravyasamgraha—48-Do not act, do not talk, do not think at all, so that the soul is
steady and is content in the self. This indeed is supreme meditation.

69. Acarya Nemichandra’s Dravyasamgraha Subtitle: With Authentic Explanatory

Notes,Vijay K. Jain,2013-Topics-Jainism, Siddha, Liberation, dravyas, tattvas, Pure
Self, karma, Three Jewels, mantras, Acarya, naya, astikaya(Collection Opensource,
Language-English)

70. Dravyasamgraha is one of the finest classical Jaina texts, composed by His Holiness
Acarya Nemichandra (c. 10th century CE). It deals primarily with the Realities
(tattvas) that contribute to world process. The conduct required for attaining the
ultimate goal of liberation follows from the knowledge of these Realities. Both, the
transcendental and the empirical points of view, have been considered while explaining
the nature of substances, souls and non-souls.It will be of much use to scholars
worldwide interested in pursuing the study of Jaina epistemology. According to Jain
texts, the celestial beings are of four orders (classes):
 Bhavanavāsī (residential)
 Vyantara (intermediaries or peripatetic)
 Jyotiṣka (luminaries or stellar)
 Vaimānika (Astral or heavenly beings)

71. The sanskrit word Deva has multiple meanings in Jainism. In many places the word
has been used to refer to the Tirthankaras (spiritual teachers of Dharma). But in
common usage it is used to refer to the heavenly beings. These beings are born
instantaneously in special beds without any parents just like hell beings (naraki).
According to Jain texts, clairvoyance (avadhi jnana) based on birth is possessed by
the celestial beings.

72. Dreams: see Mangala Swapna

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73. Duḥṣama-suṣamā (read as Dukhma-sukhma) – The fourth period was the age of
religion, where the renunciation, austerities and liberation was possible. The 63
Śalākāpuruṣas, or the illustrious persons who promote the Jain religion, regularly
appear in this ara. The remaining 23 Tīrthaṅkars, including Lord Māhavīra appeared
in this era. Duṣama (read as Dukhma) – According to Jain texts, currently we are in
the fifth period. As of 2016, exactly 2,540 years have elapsed and 18,460 years are
still left. It is an age of sorrow and misery. The maximum age a person can live to in
this ara is not more than 125 years. The average height of people in this ara is six feet
tall. No liberation is possible, although people practice religion in lax and diluted
form. At the end of this ara, even the Jain religion will disappear, only to appear again
with the advent of 1st Tirthankara in the next cycle.[3]
Duṣama – duṣama (read as Dukhma-dukhma)- The sixth period will be the age of intense
misery and sorrow, making it impossible to practice religion in any form. The age, height
and strength of the human beings will decrease to a great extent. In this era people will
live for no more than 16–20 years. This trend will start reversing at the onset of utsarpiṇī
kāl.

74. Ego: practices essential in Jain tradition to renounce the ego included careful
movement, measured speech, guarded desires, mental restraint and physical activity.

75. Ganadhara is used to refer the chief disciple of a Tirthankara. In samavasarana,

the Tīrthankara sat on a throne without touching it. Around, the Tīrthankara sits
the Ganadharas. According to Digambara tradition, only a disciple of exceptional
brilliance and accomplishment (riddhi) is able to fully assimilate, without doubt,
delusion, or misapprehension, the anekanta teachings of a Tirthankara. The
presence of such a disciple is mandatory in the samavasarana before Tirthankara
delivers his sermons. Ganadhara interpret and mediate to other people the divine
sound (divyadhwani) which the Jains claim emanates from Tirthankara's body
when he preaches.

76. Guṇa is a term in Jainism for the attributes or quality of Dravya, or substance. As
per Jain Cosmology, the universe is made up of Dravya, or substances, that are
infinite in number but fall into six by categories. All substances have attributes that
exist in all the parts and in all the of conditions or modes. In other words, attributes
reside the substance. In addition to occupying the same space as the substance,
attributes stay in the substance at all the time without any exception. Each substance
has one unique attribute that distinguishes if from the other types of substances.

77. The concepts of Guṇa (attributes) and Dravya (substances) are what differentiates
Jain worldview from Buddhist worldview. The Jain worldview claims that real cause
of all the phenomena in the universe is the attributive and substantive base of those
phenomena whereas Buddhist Worldview denies the existence of attributive or
substantive base for any of the phenomena in the universe.These substances have
some common attributes or gunas such as:

15
 1. Astitva (existence): indestructibility; permanence; the capacity by which a
substance cannot be destroyed.
2. Vastutva (functionality): capacity by which a substance has function.
3. Dravyatva (changeability): capacity by which it is always changing in
modifications.
4. Prameyatva (knowability): capacity by which it is known by someone, or of
being the subject-matter of knowledge.
5. Agurulaghutva (individuality): capacity by which one attribute or substance
does not become another and the substance does not lose the attributes whose
grouping forms the substance itself.
6. Pradeshatva (spatiality): capacity of having some kind of location in space.
7. There are some specific attributes that distinguish the dravyas from each
other:
8. Chetanatva (consciousness) and amurtavta (immateriality) are common
attributes of the class of substances soul or jiva.
9. Achetanatva (non-consciousness) and murtatva (materiality) are attributes
of matter.
10. Achetanatva (non-consciousness) and amurtavta (immateriality) are
common to Motion, Rest, Time and Space.
78. Gnan: Three complete aspects of Gnan, Self-knowledge:
 Mati Gnan (see Jain epistemology), knowledge of the 5-sense realm
 Shruta Gnan (see Jain epistemology), knowledge of all forms of communication
 Avadhi Gnan (see Jain epistemology), clairvoyant knowledge
Simandhar Swami is said to have been born with three complete gyans.

79. Hexa-Dravya component (Hexa D) model,of Jain Universe in stark contrast with
Monism (advaitavad: biocentrism or materialism) and dvaitavad (duality).

80. Concept of (Hexa D) comprises of : Atma (soul) Pudgalastikaya (Matter),

Akashastikaya (Space), Dharmastikaya (Medium of motion), Adharmastikaya
(Medium of rest), and Kāla (Time).

81. Guru Gobind Singh wrote a biography of Parshvanatha in the 17th-century Paranath
Avtar, part of the Dasam Granth.

81. Graha Doshas: It is believed that the graha doshas of nine planets can be conciliate
by worshiping following nine tirthankars :
S.
Tirthankar Planet
No.
1 Padmaprabhu Sun
2 Chandraprabhu Moon
3 Māllīnātha Mercury
4 Pushpadanta Venus

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 5 Vasupujya Mars
6 Mahavira Jupiter
7 Munisuvrata Saturn
8 Neminatha Rahu
9 Parshvanath Ketu

82. Gopachal rock-cut Jain monuments, also called Gopachal Parvat Jaina
monuments, are a group of Jain carvings dated to between 7th and 15th century.
They are located around the walls of the Gwalior Fort, Madhya Pradesh. They
depict Tirthankaras in seated Padmasana posture as well as standing Kayotsarga
posture, in the typical naked form of Jain iconography.

83. Ganadhara refers to the chief disciple of a Tirthankara. In samavasarana, the

Tīrthankara sat on a throne without touching it. Around, the Tīrthankara sits the
Ganadharas. According to Digambara tradition, only a disciple of exceptional
brilliance and accomplishment (riddhi) is able to fully assimilate, without doubt,
delusion, or misapprehension, the anekanta teachings of a Tirthankara. The
presence of such a disciple is mandatory in the samavasarana before Tirthankara
delivers his sermons. Ganadhara interpret and mediate to other people the divine
sound (divyadhwani) which the Jains claim emanates from Tirthankara's body
when he preaches.

84. The flag of Jainism has five colours: red, yellow, white, green and black. These
five colours represent the Pañca-Parameṣṭhi. It also represents the five main vows,
which are small as well as great.

85. Jaina paintings. These paintings gathered attention of western world after an
inscription was published during the year 1904 from the Sittannavasal caves which
are dated to 2nd century; and paintings on ceiling and ardha-mantapa (front
pavilion) are dated around seventh century, are in Ajanta style.

85. Islam and Jainism interacted with each other in the Indian subcontinent following
the frequent Islamic incursions, and later the Islamic conquest and rule of the
subcontinent from twelfth century CE onwards, when much of northwest, north and
central India came under the rule of the Delhi Sultanate, and later the Moghuls (Mughal
people) of Turko-Mongol origin.
Jainism and Islam have different theological premises, [1] and their interaction has been
mixed ranging from religious persecution to mutual acceptance. Jains faced persecution
during and after the Muslim conquests on the Indian subcontinent.[2][3] There were
significant exceptions, such as Emperor Akbar (1542–1605) whose legendary religious
tolerance, out of respect for Jains, ordered release of caged birds and banned killing of
animals on the Jain festival of Paryusan.

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86. Isibhasiyam: Jain texts such as section 31 of Isibhasiyam.

87. Infinite jivas. According to Jain philosophy, this universe consists of infinite jivas or
souls that are uncreated and always existing. There are two main categories of souls:
un-liberated mundane embodied souls that are still subject to transmigration and
rebirths in this samsara due to karmic bondage and the liberated souls that are free
from birth and death. All souls are intrinsically pure but are found in bondage with
karma since beginning-less time. A soul has to make efforts to eradicate the karmas
attain its true and pure form.

88. 10th-century Jain monk Nemichandra describes the soul in Dravyasamgraha:

The sentient substance (soul) is characterized by the function of understanding, is
incorporeal, performs actions (doer), is co-extensive with its own body. It is the enjoyer
(of its actions), located in the world of rebirth (samsara) (or) emancipated (moksa) (and)
has the intrinsic movement upwards.

89. Jiva (living entity) In Jainism, Jiva and soul are more or less described
synonymously. When the spiritual or psychic status of the Jiva is described it is referred
to as the soul, and when the physical structure about the soul is described it is called Jiva.
Jiva means "soul" in Jainism, and is also called jivatman. It is a core concept and the
fundamental focus of the Jain theology. The soul is believed to be eternal, and a
substance that undergoes constant modifications, in every life, after every rebirth of a
living being. Jiva consists of pure consciousness in the Jain thought, has innate "free
will" that causes it to act but is believed to be intangible and formless. It is the soul that
experiences existence and gains knowledge, not mind nor body both believed to a heap
of matter. Jain philosophy further believes that the soul is the mechanism of rebirth and
karma accumulation. It is the same size in all living beings, such as a human being, a
tiny insect and a large elephant. Jiva is everywhere, filling and infused in every
minuscule part of the entire loka (realm of existence), according to Jainism. The soul
has the potential to reach omniscience and eternal bliss, and end the cycles of rebirth and
associated suffering, which is the goal of Jain spirituality.

90.Jainism believes that the souls (jīva) exist as a reality, having a separate existence
from the body that houses it. Jīva is characterised by chetana (consciousness) and
upayoga (knowledge and perception). Though the soul experiences both birth and death,
it is neither really destroyed nor created. Decay and origin refer respectively to the
disappearing of one state of soul and appearance of another state, these being merely the
modes of the soul.

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91. Depiction of the concept of soul (in transmigration) in Jainism. Golden color
represents nokarma – the quasi-karmic matter, Cyan color depicts dravya karma–
the subtle karmic matter, orange represents the bhav karma– the psycho-physical
karmic matter and White depicts sudhatma, the pure consciousness.

 The qualities of the soul are chetana (consciousness) and upyoga

(knowledge and perception). Though the soul experiences both
birth and death, it is neither really destroyed nor created. Decay
and origin refer respectively to the disappearing of one state and
appearing of another state and these are merely the modes of the
soul. Thus Jiva with its attributes and modes, roaming in samsara
(universe), may lose its particular form and assume a new one.
Again this form may be lost and the original acquired.
 2 Types of Jivas: Jivas are believed to be of two types: stationary
and mobile. Illustration of the former are plants, while moving
jivas include examples such as human beings, animals, gods, hell
beings and insects. Jivas are further classified in Jain philosophy
by an assigned number of senses which range from one to five
sensory organs. Inert world such as air, fire or clod of dirt,
considered non-sensate in contemporary science, are asserted in
historic texts of Jainism to be living and with sensory powers.
 In Jainism, Jiva and soul are more or less described synonymously.
When the spiritual or psychic status of the Jiva is described it is
referred to as the soul, and when the physical structure about the
soul is described it is called Jiva.
The jiva is that which grows, decays, fluctuates, varies, eats, sleeps, awakes, acts, fears,
rests, has knowledge and perception, attempts to self defend, and reproduces. These and
more qualities of the jiva are obvious through a physical body when the soul is present in
it but when the soul leaves these qualities cease. These qualities are external features and

19
consciousness (chetan) is the basic inner feature of the soul. This also makes it clear for
us that the body and the soul are separate entities.

Since the soul has a flexible size, pervades the entire body that it occupies. For example,
the same soul can occupy the body of an ant or an elephant. Such bodies stay alive as
long as there is a soul within. A live body, or rather, a body with a soul is described here
as a Jiva. Jivas are categorized in two groups.

1. Liberated Jiva or Siddha.

2. Non-liberated Jiva or Sansari Jiva.

92. The various characteristics of Jiva mentioned in the definition are taken up one by
one in verses 3–14. Dravyasaṃgraha classifies the embodied souls on the basis of the
number of senses possessed by it: from one to five senses. After this detailed description
of Jivas the author proceeds to describe Ajivas—Pudgala, Dharma, adharma, Akasa and
Kala, each of which is defined in verses 16–22. Among these, as per verse 23, the Jiva,
pudgala, dharma, adharma, and akasa are called astikayas, the extensibles or
conglomerates.

Liberated souls have no karmas and therefore, they are no longer in the cycle of birth and
death. They do not live among us, but reside at the uppermost part of this universe called
Siddhashila. They are formless and shapeless, have perfect knowledge and perception,
and have infinite vigor and bliss. All siddhas are equal and there is no difference in their
status. On the other side, non-liberated (worldly) jivas have karmas, and are continually
going through the cycle of birth and death. They experience happiness and pain and have
passions, which in turn cause the soul to wandering more. Except for the jiva of
Arihants, non-liberated jivas have limited knowledge and perception.

93. The summary of number of Paryaptis and Prans in various Jivas.

Abilities Paryaptis Prans

o Ekendriya - those having one sense 4 4
o Dwindriya - those having two senses 5 6
o Teindriya - those having three senses 5 7
o Chaurindriya - those having four senses 5 8
o Asanjni Panchendriya- those having five
o senses without a mind 5 9
o Sanjni Panchendriya- those having five
o senses with a mind 6 10

94. Jivastikaya (living beings) are a result of interaction of soul with matter. The
Universe is interplay between them, whereas the other substances (dravyas) facilitate
these interactions. They form a total system in themselves being regulated by some
well defined set of laws. Jainism does not believe in any super natural power or God
for regulating this Universe.

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95. Jain texts (Thanang/Agamas)

96. Jyotiṣka (luminaries or stellar) celestial beings

97. karman vargana (also called karmanus). Subtle particles that constitute Karma.

98. Kāla (time): Kāla is a real entity according to Jainism and is said to be the cause of
continuity and succession. Champat Rai Jain in his book "The Key of Knowledge
wrote:
As a substance which assists other things in performing their ‘temporal’ gyrations,
Time can be conceived only in the form of whirling posts. That these whirling
posts, as we have called the units of Time, cannot, in any manner, be conceived as
parts of the substances that revolve around them, is obvious from the fact that
they are necessary for the continuance of all other substances, including souls and
atoms of matter which are simple ultimate units, and cannot be imagined as
carrying a pin each to revolve upon. Time must, therefore, be considered as a
separate substance which assists other substances and things in their movements
of continuity.- Champat Rai Jain

99. Kayotsarga is a yogic posture which is an important part of the Jain meditation. It
literally means "dismissing the body". A tirthankara is represented either seated in yoga
posture or standing in the kayotsarga posture. Kayotsarga means "to give up one's
physical comfort and body movements", thus staying steady, either in a standing or other
posture, and concentrating upon the true nature of the soul. It is one of the six essentials
(avasyaka) of a Jain ascetic and one of the 28 primary attributes of a Digambara monk.

100. Kevalins or Shruta Kevalins: According to the Digambara sect of Jainism, there were
five Shruta Kevalins in Jainism - Govarddhana Mahamuni, Vishnu, Nandimitra,
Aparajita and Bhadrabahu.

101. Kharatara Gaccha is one of Shvetambara Murtipujaka Gacchas. It is also

called the Vidhisangha or Vidhimarga, as they regard their practices as scripturally
correct.

102. kalpavasis There are of ten, eight, five and twelve classes up to the Heavenly
beings (kalpavasis). There are ten grades in each of these classes of celestial beings,
the Lord (Indra), his Equal, the Minister, the courtiers, the bodyguards, the police, the
army, the citizens, the servants, and the menials.

103. Kalpakala: Jaina cosmology divides the worldly cycle of time (kalpakāla) in
two parts or half-cycles (kāla) – ascending (utsarpiṇī) and descending (avasarpiṇī) –
each consisting of 10 x 1 crore x 1 crore addhāsāgaropama (10 kotikotī sāgaropama).
Thus, one cycle of time (kalpakāla) gets over in 20 kotikotī sāgaropama.

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104. The Kalpa Sūtra is a Jain text containing the biographies of the Jain Tirthankaras,
notably Parshvanatha and Mahavira. Traditionally ascribed to Bhadrabahu, which
would place it in the 4th century BCE, it was probably put in writing 980 or 993 years
after the Nirvana (Moksha) of Mahavira.

105. Karma generally would mean action, work or deed; it also refers to the spiritual
principle of cause and effect where intent and actions of an individual (cause) influence
the future of that individual (effect). Good intent and good deeds contribute to good
karma and happier rebirths, while bad intent and bad deeds contribute to bad karma and
bad rebirths.

106. In Jainism, however, karma does not mean action but is a type of fine matter.
Eight different types of karmas are defined along with 158 sub categories which obstruct
the innate nature of soul and are also believed to explain all attributes of all living beings
in the world. The process of spiritual evolution is therefore designed to preach a set of
processes through which old karmas are removed and flow of new karmas towards a
body is minimized and ultimately stopped. It may take not just one life but several lives.
Fourteen stages are defined through which one has to pass through before acquiring the
pure soul. There are many interesting concepts in Jainism which can throw new light
towards understanding of the problem of consciousness and its relation with matter and
other substances present in the world. They talk of quantization of space, time, matter and
even soul. karma : It is the matter which infects the soul and is believed to be consisting
of subtle particles, called karman vargana (also called karmanus). Karma does not mean
activity but is a category of subtle matter which obstructs the purity of the soul and
inhibits the manifestation of true characteristics of a soul. Jains therefore believe that the
same soul 'substance' exists in all living beings. An impure soul of a smallest living
being can evolve and become a pure soul. Because of this parity Jains strictly believe in
the principle of non-violence for all living beings in the world.

107.kotikotī sāgaropama.See Kalpakala above.

108.Kundakunda was a Digambara Jain monk and philosopher, who likely lived in the
2nd CE century CE or later.He authored many Jain texts such as: Samayasara,
Niyamasara, Pancastikayasara, Pravachanasara, Astapahuda and Barasanuvekkha.
He occupies the highest place in the tradition of the Digambara Jain acharyas. All
Digambara Jains say his name before starting to read the scripture. He spent most of
his time at Ponnur Hills, Tamil Nadu and later part of life at Kundadri, Shimoga,
Karnataka.
His proper name was Padmanandin, he is popularly referred to as Kundakunda
possibly because the modern village of Kondakunde in Anantapur district of Andhra
Pradesh might represent his native home. He is also presumed to be the one being
alluded to by names such as Elacarya, Vakragriva, Grdhrapiccha or Mahamati, but
these names have caused confusion and are likely incorrect because they have been
used for other Jain scholars such as Umaswati in texts and others in inscriptions.

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109.Kundakunda and The Digambara Shruta tradition: Kundakunda belonged to the
Digambara sect. Natubhai Shah places him in the second-century CE. Jayandra Soni
places him in either the 2nd– or 3rd–century CE.[ Western scholars, however, place
him much later primarily because of ideas he refers to and because his hagiography
and quotations from his influential and important work begin to appear around 8th-
century CE. For example, Paul Dundas dates him to about mid-8th-century.

In the Digambara tradition, Kundakunda's texts are among the most important and
treasured. The reverence for his scholarship is such that some later texts such as
Pravachanasara list him third in importance, right after Mahavira and Mahavira's
disciple Indrabhuti Gautama. A.N. Upadhye in his critical edition of the
Pravachansara suggests Kundakunda to have lived in the middle of the 2nd century
CE. In texts such as Pravacanasāra (‘The Essence of the Doctrine’) and Samayasāra
(‘The Essence of the Soul’), Kundakunda distinguishes between two perspectives of
truth:
 vyavahāranaya or ‘mundane perspective’, also delusion
(moha)
 niścayanaya or ‘ultimate perspective’, also called
“supreme” (paramārtha) and “pure” (śuddha)

For Kundakunda, the mundane realm of truth is also the relative perspective of
normal folk, where the workings of karma operate and where things emerge, last for a
certain duration and perish. The mundane aspect is associated with the changing
qualities of the soul mainly the influx of karmic particles. The ultimate perspective
meanwhile, is that of the pure soul or atman, the jiva, which is "blissful, energetic,
perceptive, and omniscient".Delusion and bondage is caused by the confusion of the
workings of karma with the true nature of the soul, which is always pure, in other
words, it is caused by taking the view of vyavahāranaya, not the higher niścayanaya
which is the absolute perspective of a Jina - Kevala Jnana. His view has become the
mainstream view in Digambara Jainism.

110.Kundakunda 3 groups: The works attributed to Kundakunda, all of them in Prakrit,

can be divided in three groups.The first group comprises four original works
described as "The Essence" (sara)—namely, the Niyamasara (The Essence of the
Restraint, in 187 verses), the Pancastikayasara (The Essence of the Five Existents, in
153 verses), the Samayasara (The Essence of the Self, in 439 verses), and the
Pravachanasara (The Essence of the Teaching, in 275 verses.
The second group is a collection of ten bhaktis (devotional prayers), short
compositions in praise of the acharya (Acharyabhakti), the scriptures (Srutabhakti),
the mendicant conduct (Charitrabhakti), and so forth. They form the standard
liturgical texts used by the Digambara in their daily rituals and bear close
resemblance to similar texts employed by the Śvētāmbara, suggesting the possibility
of their origin in the canonical period prior to the division of the community.
The last group consists of eight short texts called Prabhrta (Pkt. pahuda, i.e., a gift or
a treatise), probably compilations from some older sources, on such topics as the right

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 view (Darsanaprabhrta, in 36 verses), right conduct (Charitraprabhrta, in 44 verses),
the scripture (Sutraprabhrta, in 27 verses), and so forth.

111.kulakara (also manu) refers to the wise men who teach people how to perform the
laborious activities for survival. According to Jain Cosmology, when the third ara
(epoch) of the avasarpani (present descending half-cycle of cosmic age) was nearing its
end, felicities due to ten type of Kalpavriksha (wish-fulfilling trees) started declining.
The number of the sages who thus appeared is said to be fourteen, the last of whom was
Nabhirai, the father of the first tirthankara, Rishabhanatha. These 14 Kulakaras are :
I.Pratisruti-The first kulakara was Pratisruti. When the trees that shed strong
light around them, in the state of the bhogabhumi disappeared and the sun and
the moon became visible, the people, who saw them for the first time, were
alarmed. It was Pratisruti who understood the cause of their appearance by his
superior wisdom. He explained to them that the light of the trees had been too
powerful thus far to enable the sun and the moon to be seen but now that that
illumination had paled they became visible. The division of day and night dates
from his time.
II.Sanmati: Sanmati was the second kulakara. In his time the light of the
trees had faded into insignificance, and even the stars became visible in the sky.
III.Kshemankara-Then came Kshemankara, after the lapse of a long long time.
In his time animals began to be troublesome. Hitherto the feeding-trees had
supplied men and animals with enough food; but now the conditions were
changing, and every one had to look for himself. The distinction of domestic
and wild animals dates from Kshemankara’s time.
IV.Kshemandhara-Kshemandhara was the fourth manu who followed
Kshemankara after a long interval of time. He is said to have devised weapons
of wood and stone to drive away wild animals.
V. Seemankara-The next manu was Seemankara. In his time, quarrels arose
over the kalpa trees (wish-fulfilling trees. He was called Seemankara, because
he had fixed the seemas (boundaries) of proprietorship.
VI. Seemandhara-Seemandhara was the next in order to appear. The quarrels
had become more intense by his time over the disappearing kal'pa vrikshas
(trees). He laid the foundation of individual ownership over the trees, and he
also set marks on them.
VII. Vimalabahana-Vimalabahana was the seventh manu. He taught men how to
utilise the services of domestic animals, and invented the tethering rope, the
bridle and the like to keep them under control.
viii. Chakshusmana-Chakshusmana then appeared after the lapse of another long
period of time. In his time the old order of bhogabhumi was so far changed that
the parents did not die at the birth of their progeny. Some people were
astonished at this and enquired the cause of the change from Chakshusmana,
which he explained.

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IX. Yasasvana-Yasasvana, the ninth kulakara. According to Jain texts, he taught
the men how to regard their children as their own, and to bless them.

X. Abhi Chandra
The tenth manu was Abhi Chandra, in whose time the old order of things underwent still
further changes. The people now lived to play with their children; they also began to give
them useful instruction. Because Abhi Chandra was the first to play with his children in
moonlight he came to be known as Abhi Chandra (chandra signifying the moon).

XI. Chandrabha
The eleventh manu was Chandrabha, in whose time children came to be looked after
better. His guidance was also very beneficial for mankind in certain other ways.

XII. Marud deva

The twelfth manu was Marud Deva. He is said to have taught the art of navigation.

XIII. Prasenajit
Prasenajit was the thirteen kulakara. According to Jain texts, in his time children came to
be born with prasena (the amnion or membrane in which a child is born. Before his time
children were not wrapped in a membrane.

XVI. Nabhi rai

The last of the kulakaras was Nabhi Rai. He was the father of Rishabhanatha. Kulkara
Nabhi taught the men how to cut the navel chord (nabhi). According to Jain texts, thick
rain cloud began to gather in the sky freely in his time.

112.Kewalee-Kaala : The period till the passage of 64 years (as per Digambara tradition,
this period is considered to be of a duration of 62 years) after Veera Nirvaana is the
Kewalee-Kaala12. As there is not much difference between these two times, both the
sects, Shwetaambara and Digambara consider it to be same. Both the sects consider
Jambu Swami as the last of the Kewalees of this Avsarpinee Kaala. Kewalee-Kaala is
considered to have ended with the Nirvaana of Jambu Swami.

113.Life-time of a Deva: 1. Minimum lifetime of the Residential devas is ten thousand

years. 2. Peripatetic devas is a little over one palyopama. 3. Stellar devas same as
Peripatetic devas.

114.Lokakash assumed to be consisting of six distinct substances (dravyas).

115.Lotus: The Jain Tirthankaras, Yaksas, Yaksinis, Yoginis, Vidyadevis are

associated with the lotus in some form or the other. Jain beliefs give special
importance to special dreams, which they term as Mangala Swapna. According
to Jain texts, whenever a future Tirthankara is to take birth, the mother has an
auspicious dream. The Kalpa Sutra extensively describes 14 dreams that
Tirthankara Mahavira's mother saw. Out of them, four were connected with the
lotus. They are - a pitcher filled with water and lotuses; a big lake full of

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 lotuses and water creatures; a garland of different flowers and a vision of the
four-armed goddess Sri. The latter was seen holding a lotus in her hand and
surrounded by elephants performing abhisheka (ritual of pouring sacred water)
to her. Jains consider a full-blown lotus as an auspicious symbol. As far as art
and architecture are concerned, the lotus is extensively sculpted on stone. One
such is a famous white marble statue of Jain Sarasvati from Pali that shows her
standing on a lotus.
Jain beliefs give special importance to special dreams, which they term as
Mangala Swapna.
116.Mangal Swapna: According to Jain texts, whenever a future Tirthankara is to
take birth, the mother has an auspicious dream.

117. Manatunga : Acharya Manatunga was the composer of famous Jain prayer,
Bhaktamara Stotra. Acharya Manatunga is said to have composed the
Bhaktamara Stotra when he was ordered to be kept in prison for not obeying
the orders of King Bhoja to appear in his royal court. He was kept in the prison
tied up under chains and 48 locks, and upon chanting the Bhaktamara Stotra all
the 48 locks were broken and Acharya Manatunga miraculously came out of
the prison.

118.. Madhyamaka. classical Madhyamaka thinkers, all phenomena (dharmas)

are empty (śūnya) of "nature," a "substance" or "essence" (svabhāva) which gives them
"solid and independent existence," because they are dependently co-arisen. But this
"emptiness" itself is also "empty": it does not have an existence on its own, nor does it
refer to a transcendental reality beyond or above phenomenal realityModern scholars
such as Jeffery Long have also noted that the
influential Jain philosopher Kundakunda also adopted a theory of two truths, possibly
under the influence of Nagarjuna. According to W. J. Johnson he also adopts other
Buddhist terms like prajña under the influence of Nagarjuna, though he applies the term
to knowledge of the Self (jiva), which is also the ultimate perspective
(niścayanaya), which is distinguished from the worldly perspective (vyavahāranaya).

119. Marubhuti – Vishwabhuti, King Aravinda's prime minister, had two sons; the elder
one was Kamath and the younger one was Marubhuti (Parshvanatha). Kamath committed
adultery with Marubhuti's wife. The king learnt about the adultery, and asked Marubhuti
how his brother should be punished; Marubhuti suggested forgiveness. Kamath went into
a forest, became an ascetic and acquired demonic powers to take revenge. Marubhuti
went to the forest to invite his brother back home, but Kamath killed Marubhuti by
crushing him with a stone. Marubhuti was one of Parshvanatha's earlier rebirths.

120. Mobility of Jivas: Based on mobility, all Jivas are divided into two broad
categories:
A) non-mobile or Sthavar Jiva - those that can not move and have only
one sense.
B) Mobile or Trasa jiva - those that can move and have two to five
senses.

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A) Non-Mobile (Sthavar jiva, single sense being, or ekendriya jiva):
Jivas having only one sense, the sense of touch are called Ekendriya.
Ekendriya Jivas are further divided into the following five
sub-categories.

121.Mokṣha: Mokṣha means liberation, salvation or emancipation of soul. As per

Jainism, Mokṣha is the attainment of an altogether different state of the soul,
completely free from the karmic bondage, free from samsara (the cycle of birth and
death). It means the removal of all the impurities of karmic matter and the body,
characterized by the inherent qualities of the soul such as knowledge and bliss free
from pain and suffering. Right faith, right knowledge, and right conduct (together)
constitute the path to liberation. A liberated soul is said to have attained its true and
pristine nature of infinite bliss, infinite knowledge and infinite perception. In
Jainism, it is the highest and the noblest objective that a soul should strive to achieve.
It fact, it is the only objective that a person should have; other objectives are contrary
to the true nature of soul. That is why, Jainism is also known as mokṣamārga or the
“path to liberation”.

122.Navapada: See Siddhachakra

123. Navagraha Jain Temple or Navagraha Teertha or Navagraha Tirtha is situated at

Varur near Hubli, Karnataka. Navagraha Teertha is one of the major pilgrim spots
for the Jain community in India. The temple features a 61 feet (18.6 m) tall
monolithic idol of the Shri 1008 Bhagavan Parshvanatha and the smaller statues of
the other 8 Jain teerthankaras. The statue is the tallest statue of the Jain deity
Parshvanatha in India and weighs 185 tons. The statue stands on a 48-foot (14.6-
m) high pedestal(109 feet total)

124.The Navya-Nyāya or Neo-Logical darśana of Indian logic and Indian philosophy

was founded in the 13th century CE by the philosopher Gangeśa Upādhyāya of
Mithila and continued by Raghunatha Siromani. It was a development of the classical
Nyāya darśana. Other influences on Navya-Nyāya were the work of earlier
philosophers Vācaspati Miśra and Udayana. It remained active in India through to
the 18th century.

125.Niścay and vyavhāra: Jaina philosophers call the substance of Time as Niścay Time
to distinguish it from vyavhāra (practical) Time which is a measure of duration-
hours, days and the like.

126.Naraka is the realm of existence in Jain cosmology characterized by great suffering.

Naraka is usually translated into English as "hell" or "purgatory".
Naraka differs from the hells of Abrahamic religions as souls are not sent to Naraka as
the result of a divine judgment and punishment. Furthermore, the length of a being's stay
in a Naraka is not eternal, though it is usually very long—measured in billions of years.
A soul is reborn into a Naraka as a direct result of his or her previous karma (actions of

27
body, speech and mind), and resides there for a finite length of time until his karma has
achieved its full result. After his karma is used up, he may be reborn in one of the higher
worlds as the result of an earlier karma that had not yet ripened.

127.Nigoda: is a realm existing in which the lowest forms of life reside in endless
numbers, and without any hope of release by self-effort. Jain scriptures describe
nigodas which are microorganisms living in large clusters, having only one
sense, having a very short life and are said to pervade each and every part of
universe, even in tissues of plants and flesh of animals. The Nigoda exists in contrast
to the Supreme Abode, also located at the Siddhashila (top of the universe) where
liberated souls exist in omnisciencent and eternal bliss. According to Jain tradition, it
is said that when a human being achieves liberation (Moksha) or if a human would
be born as a Nigoda due to karma, another from the Nigoda is given the potential of
self-effort and hope
.
128.The 'Ṇamōkāra mantra/ Navkar Mantra is the most significant mantra in Jainism.
This is the first prayer recited by the Jains while meditating. The mantra is also
variously referred to as the Pancha Namaskāra Mantra, Navakāra Mantra or
Namaskāra Mantra.
Below is the meaning of Navkar Mantra line by line, wherein the devotee first bows to
the five supreme souls or Pañca-Parameṣṭhi:
 Arihant— Those who have destroyed the four inimical karmas
 Siddha — The liberated souls
 Acharyas — The spiritual leaders or Preceptors
 Upadhyaya — Preceptor of less advanced ascetics[3]
 Sādhu — The monks or sages in the world practicing Samyak Charitra (right
conduct)
He also says that by bowing to all these five supreme souls, All his Karmas can get
destroyed and Wishes for well being of each and every living entity. He finally says that
this mantra is the most auspicious one.
There is no mention of any particular names of the gods or any specific person. The
prayer is done towards the guṇa (the good qualities) of the gods, teachers and the saints.
Jains do not ask for any favors or material benefits from the tirthankaras or monastics.
This mantra simply serves as a gesture of deep respect towards beings whom they believe
are spiritually evolved, as well as to remind the people of their ultimate goal i.e. moksha
(liberation). The Navkar Mantra consists of 68 letters.
A 162 BCE inscription, the Hathigumpha inscription starts with the Namokar Mantra. It
was inscribed by the Jain monarch Kharavela.
The Ṇamōkāra/Navkar Mantra
English Meaning
Ṇamō Arihantāṇaṁ I bow to the Arihants
Ṇamō Siddhāṇaṁ I bow to the Siddhas.
Ṇamō Ayariyāṇaṁ I bow to the Acharyas.
Ṇamō Uvajjhāyāṇaṁ I bow to the Upadhyayas.

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Ṇamō Lōē Savva Sāhūṇaṁ I bow to all the Sages of the world.
Ēsōpan̄caṇamōkkārō, This five-fold salutation completely destroys
savvapāvappaṇāsaṇō all the sins.
Maṅgalā ṇaṁ ca savvēsiṁ, paḍamama And, of all auspicious mantras, (it) is indeed
havaī maṅgalaṁ the foremost auspicious one.
Meditate on, recite or chant the sacred mantras, consisting of thirty-five, sixteen, six, five,
four, two and one letter(s), pronouncing the virtues of the five supreme beings (Pañca-
Parameṣṭhi). Besides, meditate on and chant other mantras as per the teachings of the
Preceptor (guru).

129.Neminatha is the twenty-second tirthankara (ford-maker) in Jainism. He is also

known simply as Nemi, or as Aristanemi which is an epithet of the sun-chariot.
Along with Mahavira,parshvanatha and Rishabhanatha, Neminatha is one of the
twenty four tirthankaras who attract the most devotional worship among the Jains.

130.Niyamsara, another text by Kundakunda

131.Nirvana Kanda is an ancient Prakrit Jain composition that describes the sacred
sites where Jain sages have attained Nirvana. It is also termed Nirvana Bhakti.

132.Niścay and vyavhāra: Jaina philosophers call the substance of Time as Niścay Time
to distinguish it from vyavhāra (practical) Time which is a measure of duration-
hours, days and the like

133.Niścayanaya ultimate perspective

134.Nirjarā: Nirjarā is the shedding or destruction of karmas that has already

accumulated. Nirjarā is of two types: the psychic aspect of the removal of karma
(bhāva-nirjarā) and destruction of the particles of karma (dravya-nirjarā). Karma
may exhaust itself in its natural course when its fruits are completely exhausted. In
this, no effort is required. The remaining karma has to be removed by means of
penance (avipaka-nirjarā). The soul is like a mirror which looks dim when the dust
of karma is deposited on its surface. When karma is removed by destruction, the soul
shines in its pure and transcendent form. It then attains the goal of mokṣa.

135.Obeisance to Pañca-Parameṣṭhi (five supreme beings) See below

136.Pañca-Parameṣṭhi : Verses 49 to 54 of the Dravyasaṃgraha, succinctly

characterizes the five Supreme Beings (Pañca-Parameṣṭhi) and their characteristics.
Having destroyed the four inimical varieties of karmas (ghātiyā karmas), possessed of
infinite faith, happiness, knowledge and power, and housed in most auspicious body
(paramaudārika śarīra), that pure soul of the World Teacher (Arhat) should be meditated
on. These "fivefold superiority" are a five-fold hierarchy of religious authorities worthy of
veneration:

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 #Arihanta: the 24 Tirthankaras or Jinas, the legendary founding figures of
Jainism in the present Kaalchakra (time-cycle)
#Ashiri: the Siddhas or "perfected" saints
#Acharya: "teachers"
#Upadhyaya: "preceptors"
#Munis: monks
The five initials, viz. "A+A+A+U+M" are taken as forming the Aum syllable.

137.The five supreme beings are:

I. Arihant: The awakened souls who have attained keval gyan are
considered as Arihant. The 24 Tirthankaraas or Jinas, the legendary
founding figures of Jainism in the present time cycle are Arihants. All
Tirthankaras are Arihants but not all Arihants are Thirthankars.
II. Siddha (Ashiri): The souls which have been liberated from the birth
and death cycle.
III. Acarya
IV. Upadhyaya ("Preceptors")
V. Muni or Jain monks
The five initials, viz. A+A+A+U+M are taken as forming the Aum syllable.

138. Obeisance to Pañca-Parameṣṭhi (five supreme beings) pic above

139.Panchama Kāla: The fifth period (dusamā) of the avasarpiṇī is generally called
Panchama Kāla. According to Jain texts, we are presently living in this period of
time which started after 3 years and 8-and-a-half months of the liberation (nirvāṇa)
of the 24th Tīrthankara Mahāvīra.[2] It is said that at the end of this period, humans
will be no more than one cubit in height, and twenty years in age. [4] Bharata
Chakravartin is said to have seen 16 dreams which were related to this period. These
were explained by Tirthankara Rishabhanātha.

140.Pañca-Parameṣṭhi: Dravyasaṃgraha, a major Jain text, succinctly characterizes the

five Supreme Beings (Pañca-Parameṣṭhi)
i. Definition of the World Teacher (Arhat) - verse 50
ii. Definition of the liberated souls (Siddha) - verses 51.
iii. Definition of the Chief Preceptor (Acarya) - verse 52.
iv. Definition of the Preceptor (Upadhyaya) - verse 53.

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v. Definition of the Ascetic (Sadhu) - verse 54.
Meditate on, recite or chant the sacred mantras, consisting of thirty-five, sixteen,
six, five, four, two and one letter(s), pronouncing the virtues of the five supreme
beings (Pañca-Parameṣṭhi). Besides, meditate on and chant other mantras as per
the teachings of the Preceptor (guru).

141.. Parshvanatha (Pārśvanātha), also known as Parshva (Pārśva) and Paras, was the
23rd of 24 tirthankaras (ford-makers or propagators of dharma) of Jainism. He is one
of the earliest tirthankaras who are acknowledged as historical figures. He was the
earliest exponent of Karma philosophy in recorded history. The Jain sources place
him between the 9th and 8th centuries BC whereas historians point out that he lived
in the 8th or 7th century BC. Parshvanatha was born 273 years before Mahavira. He
was the spiritual successor of 22nd tirthankara Neminath. He is popularly seen as a
propagator and reviver of Jainism. Parshvanatha attained moksha on Mount Sammeta
(Madhuban, Jharkhand) in the Ganges basin, an important Jain pilgrimage site. His
iconography is notable for the serpent hood over his head, and his worship often
includes Dharanendra and Padmavati (Jainism's serpent god and goddess).
According to Jain texts, Parshvanatha was born in Banaras (Varanasi), India. Renouncing
worldly life, he founded an ascetic community. Texts of the two major Jain sects
(Digambaras and Śvētāmbaras) differ on the teachings of Parshvanatha and Mahavira,
and this is a foundation of the dispute between the two sects. The Digambaras believe
that there was no difference between the teachings of Parshvanatha and Mahavira.
According to the Śvētāmbaras, Mahavira expanded Parshvanatha's first four restraints
with his ideas on ahimsa (non-violence) and added the fifth monastic vow (celibacy).
Parshvanatha did not require celibacy, and allowed monks to wear simple outer garments.
Śvētāmbara texts, such as section 2.15 of the Acharanga Sutra, say that Mahavira's
parents were followers of Parshvanatha (linking Mahavira to a preexisting theology as a
reformer of Jain mendicant tradition)
.
142.Parshvanatha on Celibacy: He did not require celibacy, and allowed monks to wear
simple outer garments. Śvētāmbara texts, such as section 2.15 of the Acharanga
Sutra, say that Mahavira's parents were followers of Parshvanatha (linking Mahavira
to a preexisting theology as a reformer of Jain mendicant tradition).
Jain mythology describes a heavenly being attempting to distract (or harm) Parshvanatha,
but the serpent god Dharanendra and the goddess Padmavati guard his journey to
omniscience.

143.Parinaman: Action of time on matter it gives rise to its transformation

144.Pancastikayasara of Kundakunda Book written by the

145.Pudgala (Matter): Matter is classified as solid, liquid, gaseous, energy, fine Karmic
materials and extra-fine matter i.e. ultimate particles. Paramāṇu or ultimate particle
(atoms or sub-atomic particles) is the basic building block of all matter. It possesses
at all times four qualities, namely, a color (varna), a taste (rasa), a smell (gandha),
and a certain kind of palpability (sparsha, touch). One of the qualities of the

31
 paramāṇu and pudgala is that of permanence and indestructibility. It combines and
changes its modes but its basic qualities remain the same. It cannot be created nor
destroyed and the total amount of matter in the universe remains the same.

146. pradesha (like quanta), is the Space, is assumed to have smallest indivisible unit.
Pradesh as are extremely small in size, presumably much smaller than Planck length

147.Prameyatva (knowability): capacity by which it is known by someone, or of being

the subject-matter of knowledge.

148.Pradeshatva (spatiality): capacity of having some kind of location in space.

149.Pudgala (or Pudgalāstikāya) is one of the six Dravyas, or aspects of reality that
fabricate the world we live in. The six dravyas include the jiva and the fivefold
divisions of ajiva (non-living) category: dharma (motion), adharma (rest), akasha
(space), pudgala (matter) and kala (time). Pudgala, like other dravyas except kala is
called astikaya in the sense that it occupies space. Pudgala is derived from the words
'pud', which is defined as Supplement (Addition /Fusion), and gala, which is defined
as Disintegrate, or Division or Fission. Therefore, Pudgalas are best defined as all
things that are continuously changing by the process of Supplementation or
Disintegration, namely matter.
The individual unit of Pudgala is the material from which all is made called a
Paramanu, which, by the process of supplementation, can combine to form what can
be roughly said is an aggregate, called a Skandha. It possesses at all times four
qualities, namely, a color (varna), a taste (rasa), a smell (gandha), and a certain kind
of palpability (sparsha, touch).
In Buddhism, Pudgala means the entity that reincarnates as an individual or person,
i.e., the bundle of tendencies that keeps an individual reincarnating until they attain
enlightenment.

150.Purisādāṇīya (beloved of the people)

151.Quantization of space: concept of quantization of space, time and soul in Jainism.

Space, is assumed to have smallest indivisible unit called pradesha (like quanta),
which is not further divisible. These Pradesh as are extremely small in size,
presumably much smaller than Planck length. Similarly Time, which is linear,
consists of the quantum of time and the smallest unit time is 'Samaya', again very
small in magnitude.

152.Sankhesvara Stotram is hymn to Parshvanatha compiled by Mahopadhyaya

Yashovijya.

153.Samayasāra (The Nature of the Self) is a famous Jain text composed by Acharya
Kundakunda in 439 verses. Its ten chapters discuss the nature of Jīva (pure
self/soul), its attachment to Karma and Moksha (liberation). Samayasāra expounds

32
 the Jain concepts like Karma, Asrava (influx of karmas), Bandha (Bondage),
Samvara (stoppage), Nirjara (shedding) and Moksha (complete annihilation of
karmas).

154.Samayasāra Contents-The original Samayasara of Kundakunda consists of 415

verses and was written in Prakrit. The first verse (aphorism) of the Samayasāra is an
invocation:
 bhavyas (potential aspirants to liberation)! Making obeisance to all the
Siddhas, established in the fifth state of existence that is eternal, immutable,
and incomparable (perfection par excellence), I will articulate this
Samayaprābhrita, which has been propounded by the all-knowing Masters of
Scripture.
 According to Samayasāra, the real self is only that soul which has achieved
ratnatraya i.e. Samyak Darshan, Samyak Gyan and Samyak Charitra. These
state when soul achieves purity is Arihant and Siddha. It can be achieved by
victory over five senses. According to Samayasāra:
 The Self, by his own enterprise, protecting himself from virtuous as well as
wicked activities that cause merit and demerit, and stationing himself in right
faith and knowledge, detached from body and desires etc., devoid of external
and internal attachments, contemplates on the Self, through his own Self, and
does not reflect upon the karmas and the quasi-karmic matter (nokarma); the
Self with such distinctive qualities experiences oneness with the Self. Such a
Self, contemplating on the Self, becomes of the nature of right faith and
knowledge, and being immersed in the Self, attains, in a short span of time,
status of the Pure Self that is free from all karmas.

155.Samayasāra (187-189) It has a number of commentaries on it. Atmakhyati or

Samayasara Kalasha, written by Acharya Amritchandra in 12th century CE, is a
278-verse Sanskrit commentary. Samaysar Kalash Tika or Balbodh was written by
Pande Rajmall or Raymall in 16th century CE. It is a commentary of Amritchandra's
Samaysar Kalasha. Nataka Samayasara is a commentary on Rajmall's version which
was written by Banarasidas in Braj Bhasha in 17th century CE.

156.Samavayanga Sutra Subjects: contains elements of mathematics and astronomy.

One of the interesting aspects of this text is its portrayal of Monasticism and
spirituality in the terms of numerology.
Mathematics - The Samavayanga Sutra seems to be in continuation of the
Sthananga Sutra and follows the numeric method of describing substances
from 1 to 1 billion.
Astronomy – It contains discussion on Mount Meru, the jyotishcakra, the
Jambudvipa itself, the measurements used in the Jaina canon, the Jaina Loka,
the different types of Earth, the 7 Hells, the increase in water levels in the
Lavana ocean and like. It also gives information on the subject matter of the 14
Purva and the 12th Anga, Drstivada. Being one of the oldest and most referred
texts, it forms the backbone of the Jain literature. There is a description of the
life-span of the Gods in the Samavayanga Agama. There is also a mention of

33
 the days of their inhalation and exhalation. It further defines and catalogues the
main substances of the Jain religion from a different perspective than the
Sthananga Sutra. Furthermore, it contains references to the Damili script, an
early Tamil script known as Tamil Brahmi.

157.Sammeta (Madhuban, Jharkhand. A mountain where Parshvanatha attained moksha

in the Ganges basin, an important Jain pilgrimage site.

158.Samavayanga Sutra is the 4th amongst the 12 Angas of the Jaina canon. The
sutra is believed to have been composed by Gandhara Sudharmaswami. This
ancient manuscript is the holy book of the Svetambara sect. This text contains the
essence of Jain religion, defined and catalogued systematically. Written c. 300
BCE, it is a part of the collection of texts containing Lord Mahavira’s teachings,
collectively termed as Agama Sutras.

159.Sarvārthasiddhi is a famous Jain text authored by Ācārya Pujyapada. It is the oldest

commentary on Ācārya Umaswami's Tattvārthasūtra (another famous Jain text). A
commentary is a word-by-word or line-by-line explication of a text. Ācārya
Pujyapada, the author of Sarvārthasiddhi was a famous Digambara monk.
Pujyapada was a poet, grammarian, philosopher and a profound scholar of Ayurveda.
The author begins with an explanation of the invocation of the Tattvārthasūtra. The
ten chapters of Sarvārthasiddhi are:
i. Faith and Knowledge
ii. The Category of the Living
iii. The Lower World and the Middle World
iv. The Celestial Beings
v. The Category of the Non-Living
vi. Influx of Karma
vii. The Five Vows
viii. Bondage of Karma
ix. Stoppage and Shedding of Karma
x. Liberation

Shri Pujyapada’s Sarvārthasiddhi has exercised a great fascination on my mind ever since
I commenced the study of this great work. Very few works of the world’s literature have
inspired me to the same extent or have provided equally satisfactory answers to the
world’s riddles, which have perplexed the greatest thinkers of all ages. No philosophical
work that I know of treats of the great issues that confront humanity with the same
simplicity, charm, ease and freedom.

34
160.Saṃvara:Saṃvara is stoppage of karma. The first step to emancipation or the
realization of the self is to see that all channels through which karma has been
flowing into the soul have been stopped, so that no additional karma can accumulate.
This is referred to as the stoppage of the inflow of karma (saṃvara). There are two
kinds of saṃvara: that which is concerned with mental life (bhava-saṃvara), and
that which refers to the removal of karmic particles (dravya- saṃvara). This
stoppage is possible by self-control and freedom from attachment. The practice of
vows, carefulness, self-control, observance of ten kinds of dharma, meditation, and
the removal of the various obstacles, such as hunger, thirst, and passion stops the
inflow of karma and protect the soul from the impurities of fresh karma.

161.Sasiprabha – Vajraghosha was reborn as Sashiprabha (Lord of the Moon) in the

twelfth heaven, surrounded by abundant pleasures. Sashiprabha, however, did not let
the pleasures distract him and continued his ascetic life.

162.Science: The need for six eternal dravyas (and not just one or two as propounded by
some other philosophies) emerge from certain scientific logic and principles.
Eternal nature of dravyas is a consequence of the laws of conservations i.e. nothing
can be produced from nothing. Space is needed for dravyas to exist. Parameters of
motion are conserved in all phenomena, requiring a medium of motion. Certain
innate properties of each dravya are immutable and not inter-convertible in to other
properties e.g. consciousness can not be converted in to material properties and vice
versa.

163.Siddhanta, See Agama Jain Text

164.Siddhashila: . Eternal Abode or (top of the universe) where liberated souls exist in
omnisciencent and eternal bliss Liberated souls have no karmas and therefore, they
are no longer in the cycle of birth and death. They do not live among us,the mortals,
but reside at the uppermost part of this universe called Siddhashila.

165.Soul substance: Jains regard soul as one of the six fundamental and eternal
substances (dravyas) which forms the universe. The two states of soul substance are
mentioned in the Jain texts. These are — Svābhva (pure or natural) and Vibhāva
(impure or unnatural state). Souls in transmigration are in impure state and liberated
ones are said to be in natural or pure state.
Jain philosophy is the oldest Indian philosophy that completely separates matter from
the soul. According to The Theosophist, "some religionists hold that Atman (Spirit)
and Paramatman (God) are identical, while others assert that they are distinct; but a
Jain will say that Atman and Paramatman are identical as well as distinct.”
The five vows of Jain practice are believed in Jainism to aid in freeing the jīva from
karmic matter, reduce negative karmic effects and accrue positive karmic benefits.

35
Soul: In Jainism, Jiva and soul are more or less described synonymously. Whethe
spiritual or psychic status of the Jiva is described it is referred to as the soul, and when
the physical structure about the soul is described it is called Jiva.

166.properties of soul; Samayasar, (Kachhara 2014) a highly respected ancient Jain

text, has listed forty seven characteristics of a soul. In the most simplified form, a
pure soul is characterized by four prime properties, which are infinite knowledge,
infinite power of awareness, infinite bliss and infinite potency.

167.Samayasara Kalasha Samayasara was written by Kundakunda in Prakrit..

Contents. The original Samayasara of Kundakunda consists of 415 verses and was
written in Prakrit. The first verse of the Samayasāra is an invocation: O bhavyas
(potential aspirants to liberation)! Making obeisance to all the Siddhas, established in
the fifth state of existence that is eternal, immutable, and incomparable.

168.Shruta -Kevalee-Kaala: This period commences just after KevaleeKaala. As per

the Shwetambara tradition, the 106 years period, between the year 64 .In
accordance to the Digambara tradition, in the 100 years period between Veer
Nirvana year 62 and year 162 A.N., i.e., during the period of the five
ShrutaKewalee

169.Śrāvaka or Sāvaga is used to refer the Jain laity (householder). The word śrāvaka
has its roots in the word śrāvana, i.e. the one who listens.

170.Suṣama-suṣamā (read as Sukhma-sukhma) – During the first period of the

Avasarpiṇī, people lived for three palyopama years. During this ara(era or period)
people were on average six miles tall. They took their food on every fourth day; they
were very tall and devoid of anger, pride, deceit, greed and other sinful acts. Various
kinds of the kalpavriksha fulfilled their wishes and needs like food, clothing, homes,
entertainment, jewels etc.

171.Suṣamā (read as Sukhma) – During the second period, people lived for two
palyopama years. During this ara (era) people were on average 4 miles tall. They
took their food at an interval of three days, but the kalpavriksha supplied their wants,
less than before. The land and water became less sweet and fruitful than they were
during the first ara.

172.Suṣama-duḥṣamā (read as Sukhma-dukhma) – During the third period, the age limit
of the people became one palyopama year. During this are people were on average 2
miles tall. They took their food on every second day. The earth and water as well as
height and strength of the body went on decreasing and they became less than they
were during the second ara. The first three ara the children were born as twins, one
male and one female, who married each other and once again gave birth to twins. On
account of happiness and pleasures, the religion, renunciation and austerities was not
36
 possible. At the end of the third ara, the wish-fulfilling trees stopped giving the
desired fruits and the people started living in the societies. The first Tirthankara,
Rishabhanatha was born at the end of this period'. He taught the people the skills of
farming, commerce, defence, politics and arts (intotal 72 arts for men and 64 arts for
women) and organised the people in societies. That is why he is known as the father
of human civilization.

173.Svarga (heaven). There are of ten, eight, five and twelve classes up to the Heavenly
beings (kalpavasis).There are ten grades in each of these classes of celestial beings,
the Lord (Indra), his Equal, the Minister, the courtiers, the bodyguards, the police,
the army, the citizens, the servants, and the menials.
The abode of Devas is Svarga (heaven). According to Jain texts, persons with right faith
(except those whose bondage of life-karma has been accomplished prior to their
attainment of right belief) are reborn among the fourth order of devas and not among the
three lower orders, namely the Residential, the Peripatetic and the Stellar devas. Those
practising restraint with attachment and restraint-cum-non-restraint are also characterized
by right belief. Hence they are reborn in the higher heavens of Saudharma Kalpa and so
on and not among the three lower orders of celestial being. Merit which leads to the
highest celestial state such as Sarvārthasiddhi is said to be acquired in
the Bharata, Airāvata, and Videha Kshetra.

174.Simandhara is usually depicted in a sitting or standing meditative posture with the

symbol of a bull beneath him. Every Tīrthankara has a distinguishing emblem that
allows worshippers to distinguish similar-looking idols of the Tirthankaras.

175.Simandhar Swami: See Mahavideh Kshetra)

176.Saṃsāra (transmigration) in Jain philosophy, refers to the worldly life characterized by

continuous rebirths and reincarnations in various realms of existence. Saṃsāra is
described as mundane existence, full of suffering and misery and hence is considered
undesirable and worth renunciation. The Saṃsāra is without any beginning and the soul
finds itself in bondage with its karma since the beginning-less time. Moksha is the only
way to be liberated from saṃsāra.

177.Shravanabelagola is a town located near Channarayapatna of Hassan district in the

Indian state of Karnataka and is 144 km from Bangalore. The Gommateshwara
Bahubali statue at Shravanabelagola is one of the most important tirthas in Jainism,
one that reached a peak in architectural and sculptural activity under the patronage
of Western Ganga dynasty of Talakad. Chandragupta Maurya is said to have died
here in 298 BCE after he became a Jain monk and assumed an ascetic life style.

178.Śramaṇa means "one who labours, toils, or exerts themselves " or "seeker, one
who performs acts of austerity, ascetic". The term in early Vedic literature is
predominantly used as an epithet for the Rishis with reference
to Shrama associated with the ritualistic exertion. The term in these texts doesn't
express non-Vedic connotations as it does in post-Vedic Buddhist and Jain

37
 canonical texts. During its later semantic development, the term came to refer to
several non-Brahmanical ascetic movements parallel to but separate from the
Vedic religion. The Śramaṇa tradition includes Jainism, Buddhism, and others
such as the Ājīvikas, Ajñanas and Cārvākas.

179.Shree Shantinatha was the sixteenth Jain tirthankar of the present age
(Avasarpini). Shree Shantinatha was born to King Visvasen and Queen Achira at
Hastinapur in the Ikshvaku dynasty. His birth date is the thirteenth day of the Jyest
Krishna month of the Indian calendar. He was also a Chakravartin and a
Kamadeva. He ascended to throne when he was 25 years old. After over 25,000
years at the throne, he became a Jain monk and started his penance. According to
Jain beliefs, he became a siddha, a liberated soul which has destroyed all of its
karma.

180.Siddha in Jainism, the term is used to refer to the liberated souls. Siddha may also
refer to one who has attained a siddhi, paranormal capabilities.

182.Siddhachakra is a popular yantra or mandala used for worship in Jainism. It is

also known as Navapada in the Svetambara tradition and Navadevta in the Digambara
tradition. In the Svetambara tradition it is associated with the Namokar Mantra. It is
related to the legend of King Shripala and his wife Mayanasundari. It is depicted as a
Kalasha with the core of a blossomed lotus representing Navapada in the centre
surrounded by guarding deities on petals. It is used in some rituals.

183. Sittannavasal caves in Tamil Nadu are the earliest surviving Jain murals.

184. Sthaviravali-Charita or Parishishta-Parvan, written by Acharya Hemachandra

contains the Jain version of Chandragupta-Chanakya legend. It is believed that the Jain
version is older and more consistent than the Buddhist version of the legend.

185. South India-Jainism: Around first or second century was a period when
Jainism flourished in Southern India till about 8th century when Jainism began to
fade away in the Tamil region.

186. Suparśvanātha, also known as Suparśva, was the seventh Jain Tīrthankara of
the present age (avasarpini). He was born to King Pratistha and Queen Prithvi at
Varanasi on 12 Jestha Shukla in the Ikshvaku clan. He is said to have attained
moksha at Śikharji on the sixth day of the dark half of the month of Phālguna.

187. Trishashthilkshana Mahapurana is a major Jain text composed largely by

Acharya Jinasena during the rule of Rashtrakuta ruler Amoghavarsha and completed
by his pupil Gunabhadra in the 9th century CE. Mahapurana consists of two parts.
The first part is Ādi purāṇa written by Acharya Jinasena. The second part is
Uttarapurana which is the section composed by Gunabhadra.

38
188. Trilok: The early Jain contemplated the nature of the earth and universe and
developed a detailed hypothesis on the various aspects of astronomy and cosmology.
According to the Jain texts, the universe is divided into 3 parts.
 Urdhva Loka – the realms of the gods or heavens
 Madhya Loka – the realms of the humans, animals and plants
Adho Loka – the realms of the hellish beings or the infernal region

189. Tattva : Jain philosophy explains that seven tattva (truths or fundamental
principles) constitute reality.These are:
 jīva- the soul which is characterized by consciousness
 ajīva- the non-soul
 āsrava (influx)- inflow of auspicious and evil karmic matter into the soul.
 bandha (bondage)- mutual intermingling of the soul and karmas.
 samvara (stoppage)- obstruction of the inflow of karmic matter into the soul.
 nirjara (gradual dissociation)- separation or falling-off of part of karmic matter
from the soul.
 mokṣha (liberation)- complete annihilation of all karmic matter (bound with
any particular soul).
 The knowledge of these reals is said to be essential for the liberation of the
soul.
 However , as per one sect of Jain i.e. Shwetamber(Sthanakwasi) , there are
total nine tattva-
 ( truths or fundamental principles ).
 Seven tattva are same as above but 2 more tattva are there namely :-
 8. Punya (alms-deed) - Which purifies our soul and provide happiness to others
 9. Paap (sinful acts) - which impurifies our soul.

Depiction of the concept of soul (in transmigration) in Jainism. Golden color

represents nokarma – the quasi-karmic matter, Cyan color depicts dravya karma– the
subtle karmic matter, orange represents the bhav karma– the psycho-physical karmic
matter and White depicts sudhatma, the pure consciousness.

190. Tattvas:The second part deals with the seven tattvas (fundamental principles or
verities): jīva (soul), ajīva (non soul), āsrava (karmic inflow), bandha (bondage of
karmas), saṃvara (stoppage of karmas), nirjarā (shedding of karmas) and mokṣa
(emancipation or liberation). Together with puṇya (merit or beneficial karma) and pāpa
(demerit or harmful karma) they form nine padārtha. Some call all nine as navatattava or
nine tattvas.

191. Tattvarthsutra _A special feature of Acharya Umasvami’s Tattvarthsutra is that it

is the first Jaina scripture written in the Sanskrit language. The work is of great value for
the beginner as well as for the learned. Its composition has great charm. Each Sutra is
composed in least possible words and can easily be memorized. Many Jains recite these
Sutras.Tattvarthsutra is invaluable for understanding life, and pursuit of happiness. The
hardships and afflictions that we have to endure are of our own making. Our deeds,
driven by passions, lead to sufferings and reproach in this world and in the next. Virtuous

39
 activity alone, which is the cause of merit (punya), leads to joyous feeling, auspicious
life, charming and lustrous physique, and high status. Our ultimate goal is the attainment
of the divine attributes, in fullness and perfection, of our souls. We can reach our goal
only through the three-fold path of right faith, right knowledge and right conduct.

192. Tattvarthadhigama Sutra state the twelve householder vows to be: (1) do not kill
any being, (2) do not lie, (3) do not use another's property without permission, (4) be
chaste, (5) limit your possessions, (6) take a perpetual and daily vow to go only certain
distances and take only certain directions, (7) avoid useless talk and action, (8) do not
think sinful acts, (9) limit diet and enjoyments, (10) worship at fixed times in the
morning, noon and evening, (11) fast on some days and (12) give charity by donating
knowledge, money and such everyday.

193. Teukaya or fire bodied: Seemingly inanimate forms of different types of fires are
living beings, e.g. flames, blaze, lightening, forest fire, and hot ash, etc. They have fire
bodies, hence the name Apakaya which is derived from the Sanskrit term fire, Tejas.

194. Tiryancha is the term used for plants, animals and insects in Jain philosophy.

195. TEXT:
 Śvētāmbara Canonical Texts
 Acharanga Sutra
 Sutrakritanga
 Sthananga Sutra
 Samavayanga Sutra
 Vyākhyāprajñapti
 Jnatrdharmakathah
Angāgama
 Upasakadasah
 Antakrddaasah
 Anuttaraupapātikadaśāh
 Prasnavyakaranani
 Vipakasruta
 Drstivada (now extinct)
 Aupapatika
 Rājapraśnīya
 Jīvājīvābhigama
 Prajñāpana
 Sūryaprajñapti
 Jambūdvīpaprajñapti
Upanga āgamas
 Candraprajñapti
 Nirayārvalī
 Kalpāvatamsikāh
 Puspikāh
 Puspacūlikāh
 Vrasnidaśāh

40
  Ācāradaśāh
 Brhatkalpa
 Vyavahāra
Chedasūtra Nishitha
 Mahāniśītha
 Jītakalpa
 Kalpa Sūtra
 Daśavaikālika
 Uttaradhyayana
Mūlasūtra
 Āvaśyaka
 Pindaniryukyti
 Catuhśarana
 Āturapratyākhyanā
 Bhaktaparijñā
 Samstāraka
 Tandulavaicarika
Prakīrnaka sūtra
 Candravedhyāka
 Devendrastava
 Ganividyā
 Mahāpratyākhyanā
 Vīrastava
 Nandī-sūtra
Cūlikasūtra
 Anuyogadvāra-sūtra
Digambara Texts
 Shatkhandagama
Agamas
 Kasayapahuda
 Mahapurana
o Ādi purāṇa
Pratham -ānuyoga
o Uttarapurana
 Harivamsa Purana
 Mulachara
 Trivarnācāra
Carnānuyoga Tattvartha Sutra (Note1)
 Ratnakaranda śrāvakācāra
 Puruşārthasiddhyupāya
 Gommatsāra
 Sūryaprajñapti
Karnánuyoga Jayadhavalātikā
 Tiloya Panatti
 Lokavibhaga

41
  Niyamasara
 Pancastikayasara
 Pravachanasara
Dravyānuyoga Samayasāra
 Aptamimamsa
 Dravyasamgraha
 Jnanarnava
 Sarvārthasiddhi (commentary
Commentary
on Tattvārthasūtra)

 Siribhoovalaya
 Uvasagharam Stotra
Others Bhaktamara Stotra
 Jinvani
 Namokar Mantra

196. Uttarapurana is a Jain text composed by Acharya Gunabhadra in the 9th century
CE. According to the Digambara Uttarapurana text, Mahavira was born in Kundpur in
the Kingdom of the Videhas.

197. Uvasaggaharam Stotra is an adoration of the twenty-third Tīirthankara

Parshvanatha. This Stotra was composed by Acharya Bhadrabahu who lived in
around 2nd–4th century AD. It is believed to eliminate obstacles, hardships, and
miseries, if chanted with complete faith.It is widely recited in the Jain community.

198. Utsarpini: Jaina cosmology divides the worldly cycle of time (kalpakāla) in two
parts or half-cycles (kāla) – ascending (utsarpiṇī) and descending (avasarpiṇī) – each
consisting of 10 x 1 crore x 1 crore addhāsāgaropama (10 kotikotī sāgaropama). Thus,
one cycle of time (kalpakāla) gets over in 20 kotikotī sāgaropama.
During the ascending period (utsarpiṇī) of the half-cycle (kāla), in the regions of Bharata
and Airāvata, there is the all-round increase in age, strength, stature and happiness of the
living beings, while during the descending period (avasarpiṇī) of the half-cycle, there is
the all-round deterioration. Each half-cycle is further divided into six periods of time. The
periods in the descending (avasarpiṇī) half-cycle are termed as:
1. susamā-susamā, of 4 kotikotī sāgaropama
2. susamā, of 3 kotikotī sāgaropama
3. susamā-dusamā, of 2 kotikotī sāgaropama
4. dusamā-susamā, of 1 kotikotī sāgaropama minus 42,000 years
5. dusamā, of 21,000 years
6. dusamā-dusamā, of 21,000 years

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199. Universe or Loka is finite and is immersed in infinite

200. Universe according to jains: According to Jains, the Universe is made up of six
simple and eternal substances called dravya which are broadly categorized under Jiva
(Living Substances) and Ajiva (Non Living Substances) as follows:

201. Umaswami- Ācārya- See acharya Umaswami

202.Uvasagharam Stotra is an ode to Parshvanatha which was written by Bhadrabahu.

203 Vajraghosha (Thunder), an elephant – He was then reborn as an elephant because

of the "violence of the death and distressing thoughts he harbored at the time of his
previous death.” Vajraghosha lived in the forests of Vindyachal. Kamath was reborn as a
serpent. King Aravinda, after the death of his minister's son, renounced his throne and led
an ascetic life. When an angry Vajraghosha approached Aravinda, the ascetic saw that the
elephant was the reborn Marubhuti. Aravinda asked the elephant to give up "sinful acts,
remove his demerits from the past, realize that injuring other beings is the greatest sin,
and begin practicing the vows".[ The elephant realized his error, became calm, and bowed
at Aravinda's feet. When Vajraghosha went to a river one day to drink, the serpent
Kamath bit him. He died peacefully this time, however, without distressing thoughts

204. Vastutva (functionality): capacity by which a substance has function.

205. Vanaspatikaya or plant bodied:It is well known that plants grow, reproduce, etc.,
and they are accepted as living beings. Trees, plants, branches, flowers, leaves,and seeds,
etc. are some examples of plant life. The Sanskrit term for plant is Vanaspati and
therefore such Jivas are called Vanaspatikaya Jiva.A plant life can have one or more
souls in a single body and, depending upon this, plant life is further divided into the
following two sub-categories: at 35 & 36
A.Pratyek Vanaspatikaya:Pratyek means one. Such plant life has one soul in one
body. Therefore,they are called pratyek vanaspatikaya. Trees, plants, bushes,
stem,branches, leaves, and seeds, etc. are all examples of pratyek vanaspatikaya
jiva.
B.Sadharan Vanaspatikaya:Sadharan means common. In such plant life many
souls occupy the samebody making this type of plant life multi-organic.
Therefore, such plant life is called sadharan vanaspatikaya. Such plant lives have
an infinite number of souls in one body are called "Anantkaya". Roots such as
potatoes, carrots, onions, garlic, beats, etc. belong to this category.
C. Vayukaya or air bodied: Seemingly inanimate forms of air are actually living
beings e.g. wind, whirlwinds, and cyclones, etc. They have gaseous bodies, hence
the name. Vayukay which is derived from the Sanskrit term for gas, Vayu.

206.Vyantara (intermediaries or peripatetic) celestial beings

207.Vyavahāranaya: worldly perspective

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208.Videha Kshetra Heaven for highest celestial state. The five lands of the Bharat
Kshetra are currently in the 5th Ara (a degraded time-cycle in which Tirthankaras
do not take birth). The most recent Tirthankara present on Bharat Kshetra (present
world) was Vardhamana Mahavira, whom historians estimate lived between 599-
527 BCE, the last in a cycle of 24 Tirthankaras.

209.On Mahavideh Kshetra, the 4th Ara (a spiritually elevated time-cycle) exists
continuously. There, Tirthankaras perpetually are born. There are 5 Mahavideh
Kshetras, each being a separate land. At present, there are 4 Tirthankars residing in
each Mahavideh Kshetra. Thus there are a total of 20 Tirthankaras residing there,
Simandhar Swami being one among them. Tirthankara Simandhar Swami resides
at Mahavideh Kshetra, another land within the Jain cosmological universe. Arihant
Simandhar Swami is believed to be currently 150,000 earth years old (equivalent to
49 years at Mahavideh Kshetra), and has a remaining lifespan of 125,000 earth
years.. He lives in the city of Pundarikgiri, the capital of Pushpakalavati, one of 32
geographical divisions on Mahavideh Kshetra. Pundarikgiri is ruled by King
Shreyans, who is Simandhar Swami’s father. His mother is Queen Satyaki. While
pregnant with Simandhar Swami, Queen Satyaki had a sequence of auspicious
dreams indicating that she would give birth to a Tirthankara. Simandhar Swami was
born with three complete aspects of Gnan, Self-knowledge:

210.Yashovijaya (1624–1688), a seventeenth-century Jain philosopher-monk, was a

notable Indian philosopher and logician. He was a thinker, prolific writer and
commentator who had a strong and lasting influence on Jainism. He was a disciple
of Muni Nayavijaya in the lineage of Jain monk Hiravijaya (belonging to the Tapa
Gaccha tradition of Svetambara Jains) who influenced the Mughal
Emperor Akbar to give up eating meat. He is also known as Yashovijayji with
honorifics like Mahopadhyaya or Upadhyaya or Gani.

211.YOGA- Overview
The first two are the two ontological categories of the soul jīva and the non-soul ajīva,
namely the axiom that they exist. The third truth is that through the interaction, called
yoga, between the two substances, soul and non-soul, karmic matter flows into the soul
(āsrava), clings to it, becomes converted into karma and the fourth truth acts as a factor
of bondage (bandha), restricting the manifestation of the consciousness intrinsic to it. The
fifth truth states that a stoppage (saṃvara) of new karma is possible through asceticism
through practice of right conduct, faith and knowledge. An intensification of asceticism
burns up the existing karma – this sixth truth is expressed by the word nirjarā. The final
truth is that when the soul is freed from the influence of karma, it reaches the goal of
Jaina teaching, which is liberation or mokṣa. In some texts punya or spiritual merit and
papa or spiritual demerit are counted among the fundamental reals. But in major Jain
texts like Tattvārthasūtra the number of tattvas is seven because both punya and papa are
included in āsrava or bandha. According to the Jain text, Sarvārthasiddhi, translated by
S.A. Jain: It is not necessary to include these (merit and demerit), as these are implied in
influx and bondage. If it were so, the mention of influx etc. is unnecessary, as these are
included in the soul and the non-soul. No, it is not unnecessary. Here liberation is the

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main theme of the work. So that must be mentioned. And that (liberation) is preceded by
the cycle of births and deaths. Influx and bondage are the main causes of transmigration.
Stoppage and gradual dissociation are the chief causes of liberation. Hence these are
mentioned severally in order to indicate the chief causes and effects. It is well-known that
the particulars implied in the general are mentioned separately according to needs.

212.Worldly soul is considered to be infected by matter which subdues these “four

infinities” four prime properties, which are infinite knowledge, infinite power of
awareness, infinite bliss and infinite potency- to different extent.

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