NAVTATVA

AN EXPLANATION OF THE PICTURE RELATING TO THE NINE TATVAS

IN THE PICTURE, relating to the nine tatvas, there is an illustration of the relationship of the nine tatvas to the jiva.
It is as follows:

1. Suppose that jiva is a lake. This is the jivatatva.
2. This lake is filled with the rubbish of karmas. This is the Ajivatava.
3. Of these Karmas, the auspicious ones are called punyatatvas.
4. The inauspicious Karmas are called sinful tatvas orentities.
5. The gutters and cannels through which the rubbish of Karma is bought into the lake of life symbolize the Ashravatatva.
6. The dams or lids, which can check the in flow of these things, are the samvartatva.
7. The Bandhatatva determines the nature, Condition and time of karma.
8. The Nirjaratatva is like a medicinal Powder.
9. The Mokshatatva emerges after the destruction of all the other tatvas.

First ever Jain Radio Channel on the Internet-JINVANI

World's first ever Jain Radio Channel on the Internet-JINVANI.

Please visit www.jainmedialive.com for first even Jain Radio on
Internet. This website broadcasts various Jain religion related
programs
such as abhishek, pooja, pravachan, bhakti, samayik etc. on 24 X 7
basis.

Please inform to your friends and relatives about this web site.

What is Jainism?

Jain religion recognises the fundamental natural phenomenon of Symbiosis or mutual dependence, which forms the basis of the modern day science of ecology. 
Life is viewed as a gift of togetherness, accommodation, and assistance in a universe teeming with interdependent constituents.
Jain whether monks, nuns or householders, therefore, affirm prayerfully and sincerely, that their heart is filled with forgiveness for all living beings and that they have sought and received the forgiveness of all beings, that they crave the friendship of all beings, that all beings give them their friendship and that there is not the slightest feeling of allienation or enmity in their heart, for any one or anything. They also pray that forgiveness and friendliness may reign throughout the world and that all living beings may cherish each other.
Jainism is nature in the purest and truest form. Jainism is as old as nature, which has neither beginning nor any end. The mission of Jainism is the mission of nature, which is to work for the welfare of one and all, to rise from the pitfall of ignorance and inaction to the spiritual climax of infinite bliss and perfect knowledge. i.e. absolute freedom.
Jainism is a religion based on cosmic principles, eternal principles on which this colossal machinery runs without any mistake or even a single momentary halt. The principles of modern science are true and temporary in particular context of space and time only, but the principles of Jainism are true for all time, for all space, for
everybody and everything. Jainism throws light on the colossal structure of universe, its shape, size, origin, purpose and mechanism. It deals in perfect details with six reals out of which the universe is made. Everything that happens in the universe is according to the fixed pattern of eternal laws, which are unshakable and infallible.
Jainism does not belong to any particular sect or fixed dogmas. Jainism does not say that some particular class will be given freedom and the others will remain in bondage, it is a perfect form of democracy. It emphasises equality of opportunities to achieve perfect freedom and spiritual perfection, be it a highborn or any backward class member, even the lowest form of life. Each one has the potentiality of reaching the highest state. It believes that every soul has immense power, which can be released like the nuclear energy.
Jainism believes there are two kinds of energies, one is the energy of mechanism and the other is the energy of intelligence. In technical terms they are called matter and life. (Jada and Chetana). Energies of gravitation, magnetism and electricity are believed to be three scientific forces, which sustain the universe. But the subtle forces of silence and solitude of surrender and prayer, of love and sympathy, of dedication and determination these subtle forces etc., are manifestation of the energies of intelligence. It is a rule in nature that subtle forces of Yoga- (The activities of mind, speech and body are more powerful than the gross forces of material science).

Shravak Jivan

As All Knows Most valuable is our character. We must concentrate first on good character building. We are architects of our own fortune.
.
similarly living life is also an art. We must become a master of this art. This are the taughts of Lord Mahavir. His teaching are very simple.

Be happy by making others happy. Feel happy by sharing other people's misery. Do not forget that you can not collect the roses of joy by burning the hearts of others.


People desire pleasures and enjoyments. They say - "We will be happy if we get wealth... We will be happy if we have good health... We will be happy if we have good brothers and sisters... We will be happy if we have fame and honour...

As Per Lord Mahavir:-
If you want to be happy, march on the path of religion.
Religion is the highway which leads to happiness.

Religion describes the five main sins. These five sins are the root cause of all our pains and miseries. These five sins are -

1) Violence

2) Telling lies

3) Stealing

4) Sex and

5) Possessiveness

One who wants to walk on the path of religion must control these five sins in life. To control these sins, one must follow five anuvrata or five mahavrata. Five anuvratas are for Shravak and five mahavratas are for Sadhu.

"One should accept Ascetic life only. But those who can not become sadhu must accept the Shravak's life.-"Lord Mahavirswami"

To become a sadhu, one has to practice five great vows. Similarly to become a Shravak, one has to accept twelve vows.

Twelve vows include, five Anu-Vrata, three Gun-Vrata and four Shiksha Vrata. We know about five Anu-Vrata.

Paryushan Parva

Paryushan Parva is the king of all festivals and hence is known as
Parvadhiraj. This festival lasts for eight days. Jain festivals are
not meant for eating, drinking and to make merry. Jain festivals are
celebrated by penance, Jap (recitation of Mantra) prayer, worship and
friendship. During the Paryushan Parva we must visit the temple daily,
must worship Trithankar, perform penance and must listen to Kalpasutra
(Jain holy sculpture).

On the fifth day of Paryushan Parva, Mahavir Swami's birth ceremony is
celebrated by displaying the fourteen dreams which Trishala Mata had
seen before Lord Mahavir's birth.

Paryushan Parva is also known as the festival of forgiveness. One who
forgives all and one who seeks forgiveness from all is the one who
really celebrates Paryshan Parva.

The last day of Paryushan Parva is known as Savantsari. The day of
"Universal Forgiveness". On this day, all Jains ask forgiveness from
everybody. They themselves forgive all those who may have done wrong
to them during the year that passed.

Who are we?

Who are we? Who are we?... Are we the life giver or a taker for all living things in the world if not then who are we, who has given the right to us for destroying this beautiful creation which has we seen around us.

Are we the human being taking Advantage? Yes, but only for this life who knows what Will Happen to us in next birth!!!!!!!! if you believe in rebirth.

WHO KNOWS WHAT WILL HAPPEN when how and were?

We Humans are just a small minute part in this Universe, but we think we are supreme in the universe by making Big 5 Star style Home and moving around in Luxury Cars.

This feeling only makes us different from others

Actually we are "SOUL" it is hidden under us only thing is we are not trying to under stand it and running in search of truth of universe if you try to search your internal Soul you will be able discover the world by sitting at one corner itself. Instead of roaming here and there.And you will find Salvation A Pure Soul"

SADHU AND SADHVI

When a person renounces the worldly life and all the attachments, and is initiated into monkshood or nunhood, the man is called Sadhu, Shraman or Muni and the woman is called Sadhvi, Shramani, or Aryä. Their renunciation is total which means they are completely detached from the social and worldly activities and they do not take any part in those activities anymore. Instead, they spend their time spiritual uplifting their souls and guiding householders such as ourselves how to uplift our souls.

When they get initiated into the life of Sadhus and Sadhvis, they take five major vows and act strictly in accordance with those vows. The five great vows are:

1) Pranatipätaviraman Mahavrat - Vow of absolute Non-violence.

First vow of Pranatipätaviraman Mahavrat means sadhu and sadhvis will never cause harm or violence to any living being including even the tiniest creatures.

2) Mrishavadaviraman Mahävrat - Vow of absolute Truthfulness

Second vow of Mrishavadaviraman Mahävrat means they will not lie.

3) Adattadänaviraman Mahavrat - Vow of absolute Non-stealing

Third vow of Adattadänaviraman Mahavrat means without the permission of the owner they will not take anything from anywhere.

4) Maithunaviraman Mahavrat - Vow of absolute Celibacy

Fourth vow of Maithunaviraman Mahavrat means they have to observe the celibacy with an absolute adherence to it. The sadhu or sadhvis should not even touch a member of the opposite sex regardless of their age.

5) Parigrahaviraman Mahavrat - Vow of absolute Non-attachment.

Fifth vow of Parigrahaviraman Mahavrat means they do not possess anything and do not have any attachment for things they keep for their daily needs.

In summary, while taking these vows, they say, "O Lord Arihant! I will not commit the sins of violence, express falsehood, steal and enjoy sensual pleasures, or be possessive, by speech, thought or deed; nor will I assist or order anyone to commit these sins. I will not approve or endorse anyone committing such sins. Oh Lord! I hereby take a sacred and solemn vow that throughout my life, I will follow these five major vows and strictly follow the code of conduct laid out for a sadhu and a sadhvi."

Therefore, Jain Sadhus and Sadhvis never cause harm or violence to any living being. They live according to the pledge that they do not harm even the tiniest creatures. They always speak the absolute truth. They do not lie on account of fear, desire, anger or deceptive intentions. Without the permission of the owner, they do not take even the smallest thing such as a straw. They observe the vow of celibacy with an absolute adherence to it. They will not touch the members of the opposite sex, even a child. In case the members of the opposite sex either touch them by mistake or in ignorance, they have to undergo the ritual of repentance (Prayashchitta) for self-purification. Jain Sadhus should not keep money with them. They will not own or have any control on any wealth, houses, any such movable or immovable property or organization. They will limit their necessities to the lowest limit and apart from these limits they should not have any attachments.

Some special rules of conduct for sadhus and sadhvis:

The Jain sadhus or sadhvis do not take food or water after the sunset or before sunrise. They wait 48 minutes after the sun-rise before even drinking boiled water. Under any circumstance, they do not eat or drink anything between the hours of sunset and sunrise.

Gochari (Alm): Jain sadhus/sadhvis do not cook their food, do not get it prepared for them, or do not accept any food which was prepared for them. They go to different householders that are Jains or vegetarians and receive a little food from each house. This practice is called Gochari. Just as cows graze the top part of grass moving from place to place, taking a little at one place and a little at another, in the same way Jain Monks and Nuns do not take all the food from one house. They collect it from various houses. The reason Jain Sadhus/sadhvis accept a little food and not all the food from one house is because this way the householders do not have to cook again. The cooking process involves much violence in the form of fire, vegetable chopping, water consumption, etc., and sadhus or sadhvis do not want to be the part of any violence due to their needs. They do not receive food standing outside the house; but they go inside the house where food is cooked or kept. This way they can understand the situation that their accepting food would not make the householders to cook again. They accept food which is within the limit of their vows.

Vihar: They always walk with bare feet. When they travel from one place to another, whatever may be the distance they always go walking. They do not use any vehicle like bullock cart, car, boat, ship or plane for traveling. Whether it is cold weather or scorching sun; whether the road is stony or thorny; whether it is the burning sand of a desert or a burning road, they do not wear any foot-wear at any time. They move about on bare foot all their life. The reason for not wearing shoes is while walking, they can avoid crushing the bugs or insects on the ground. While going places, they preach the religion (Dharma), and provide proper spiritual guidance to people. They do not stay more than a few days in any one place except during the rainy season which is about four months in duration. The sadhus and sadhvis generally do not go out at night. The place where they stay is called Upashray or Paushadh Shala. They may stay in places other than the Upashrayas if those places are suitable to the practice of their disciplined life and if they do not disturb or impede the code of conduct. The reason they do not stay anywhere permanently or for a longer period in one place is to avoid developing attachment for material things and the people around them.

Loch: The Jain Sädhus and Sadhvis after receiving the Diksha (initiation) do not cut their hair or shave their heads; nor do they get these things done by a barber. But twice a year or at least once a year at the time of Paryushan, they pluck off their hairs or they get the hairs plucked by others. This is called Keshlochan or Loch. This way they are not dependent on others to carry out their needs. It is also considered as one kind of austerity where one bares the pain of plucking of the hairs calmly.Clothing: They always wear un-stitched or minimally stitched white clothes. Some Jain sadhus do not wear the clothes. A loin cloth which reaches up to the shins is called a Cholapattak. Another cloth to cover the upper part of the body is called Pangarani (Uttariya Vastra). A cloth that passes over the left shoulder and covers the body up to a little above the ankle is called a Kämli. Kämli is a woolen shawl. They also carry a woolen bed sheet and a woolen mat to sit on. Those who wear clothes have a muhapati a square or rectangular piece of cloth of a prescribed measurement either in their hand or tied on their face covering the mouth. They also have Ogho or Rajoharan (a broom of woolen threads) to clean insects around their sitting place or while they are walking. Sadhus who do not wear any clothes have morpichhi and kamandal in their hands. These are the articles by which they can be distinguished. This practice may vary among different sects of Jains but essential principle remains the same to limit needs.

They bestow their blessings on all, uttering the words Dharm Labh (may you attain spiritual prosperity). They bless everyone alike irrespective of their caste, creed. sex, age, wealth, poverty, high, or low social status. Some put Vakshep (scented sandal dust) on the heads of people. Monks and nuns show the path of wholesome life and of a righteous and disciplined life to every one through the media of discussions, discourses, seminars and camps to attain spiritual prosperity.

The entire life of sadhus/sadhvis is directed towards the welfare of their souls. All the activities of their life have only one aim, namely, self-purification for self- realization. For the attainment of this objective, besides following laid down guidelines they perform the pratikraman daily, and perform other austerities.

Conferring a title:

The Jain sadhus, after being initiated that is, after receiving the diksha become immersed in such activities as meditation, seeking knowledge, acquiring self-discipline etc. Proceeding on the path of spiritual endeavor, when they reach a higher level of attainment, their spiritual elders, for the preservation of the four-fold Jain Sangh, confer upon them some special titles.

The Title of Acharya: This title is considered to be very high and involves a great responsibility. The entire responsibility of the Jain Sangh rests on the shoulders of the acharya. Before attaining this title, one has to make an in-depth study and a thorough exploration of the Jain Agams and attain mastery of them. One must also study the various languages of the surrounding territory and have acquired a through knowledge of all the philosophies of the world related to different ideologies and religions.

The Title of Upadhyay: This title is given to a sadhu who teaches all the sadhus and sadhvis, and has acquired a specialized knowledge of the Agams (Scriptures).

The Title of Panyas and Gani: To secure this title, one should have acquired an in-depth knowledge of all the Jain agams. To attain the status of Ganipad one should have a knowledge of the Bhagawati Sutra and to attain the Panyas-pad one should have attained a comprehensive knowledge of all the aspects of the agams.

The Jain sadhus, on account of the mode of their life, are unique among all the monks. The entire life of Sadhus and Sadhvis is dedicated to spiritual welfare of their souls; all their objectives, and all their activities are directed towards elevating their souls to the Paramatma-dasha, the state of the Supreme Soul.

Above discription is related to Svetambar Monks.

Main concept of renunciation is same in both Svetambar and Digambar sectss. But there are some differences in what they keep and how they take Gochari/Ahar. Digambar Monks do not wear any cloths. Elak waers one cloth. Khulak wears two clothes. Digambar Nuns wear white clothes. All of them keep keep Morpichhi and Kamandal. All of them eat once a day from "Choka". These chokas are arranged by Householders and they invite Monks and nuns to accept the food from there. Digambar monks and elaks eat standing up and in their hands. Khulaks eat in one utensil. Nuns eat in their hand or in utensil.

Lord Mahavir Swami

We live in a time when heroes are famous film stars, musicians or wealthy businessmen. Lord Mahaveer is still remembered and worshipped by millions today, 2600 years after his birth. Why? Acharya Mahaprajna examines the life story of Mahaveer and his message for the world.
ON AN AUSPICIOUS DAY IN 511 BC, LORD Mahaveer was born. The birth of a person in this world is a common event. A number of people are born unnoticed on this earth every day but Mahaveer's birth was marked by an uncanny element. While still growing in his mother's womb, Mahaveer was endowed with clairvoyance (avadhi gyan ). An ordinary man is born with indirect knowledge (paroksh) but Mahaveer was born with direct knowledge (pratyaksh), as if he had experienced everything already. This was an extraordinary thing about his birth. When he grew up, he was sent to a local school but on the very first day his teacher noticed his transcendental wisdom and declared that he didn't require any schooling.
After Mahaveer's birth, his family began to grow prosperous. Impressed by this phenomenon, his parents gave him the name of Vardhman. Since he was clairvoyant, he came to be known as saman. Realizing his power of tolerance during spiritual practice, he was named as 'Mahaveer' by a class of gods. Two saints - Vijay and Sanjay - came. They saw Mahaveer and a mere glimpse of his personality dispelled all their doubts. A number of names were given and amid them lay hidden a nameless personality.
It is believed in modern times that man is free to think and act the way he likes, but this is a relative truth. He is not entirely free. He is also bound with liberation or salvation (moksha). There was a religious environment in his family and his parents were followers of the 23rd Jain Tirthankara, parshva. The teachings of Parshva left an indelible impression on his mind. Destiny, environment and the separation from the parents prompted Mahaveer to take to the ascetic way of life. When his elder brother, Nandivardhan came to know of his intention to embrace asceticism he asked him: "Brother, are you thinking of renouncing the household life?" "Yes", Mahaveer nodded his head in affirmation. Nandivardhan said: "Brother, is it the befitting occasion for such a decision? We have not yet recovered from the shock caused by the separation from our parents and you are thinking of renouncing the worldly relations. You must stay at home at least for two years, and thereafter you are free to have your own way." Mahaveer acceded to his elder brother's request.
From a very young age, Mahaveer was keen to leave the family and become a wandering monk, but he stayed for his parents' sake. A large number of people know that the past influences the present, but only a few know the truth that future too influences the present. Mahaveer's two-year stay at home was under the shadow of the future, so he lived like a monk. He realized that life is transient and was committed to renunciation. No one had ever imagined that a prince was living the life of a monk in a princely household.
On being permitted by his brother Nandivardhan, Mahaveer got initiated into an ascetic life. Having renounced the worldly relationships, he went off with the sole objective of achieving complete samayika (equanimous state of mind or state if super consciousness). His thirty-year long householder's life came to an end. He spent his childhood at home, entered his youth and enjoyed the regality of a princely life till he was twenty eight.
With his initiation into a new way of life, the vigorous practice of Samya Yoga (Yoga of equanimity) began and continued for twelve years. During this period he went through a number of ordeals which he successfully encountered. His name Mahaveer or great spiritual warrior proved true to its meaning. If a coward had come across these ordeals he would have hardly encountered even one of them. Equanimity (samta) and non-violence (ahimsa) require tremendous bravery.
We know Mahaveer as a pioneer of ahimsa. He is not yet widely known as a pioneer of fearlessness (abhaya). He had the firm belief that a person afflicted with fear cannot promote ahimsa. This principle became an integral part of his way of life. For this reason he remained alone during the whole span of his penance (spiritual practice). He wandered alone in the jungles, rivers, valleys, hills, caves and empty houses day and night. Fear did not touch him at all. Fearlessness added luster to his spiritual practice. Once, he stayed in the temple of Soolpani Yaksha. The priest warned him against the danger at night and asked him not to stay there, for no one survived till the dawn. Even the villagers dissuaded him but he remained firm and adamant. He did stay in the temple of the Yaksha despite warnings and advice to the contrary, and survived.
Lord Mahaveer was going to a hermitage when the cowherds said, "O, mendicant! Do not go further. There is a snake called Chand Kaushik at a little distance. the serpent can burn a man to ashes by casting a mere look at him." Ignoring the advice, Mahaveer continued his march. Fear of death and suffering was perhaps unknown to him. He approached the serpent's hole and stood there in a state of meditative posture. Chand Kaushik must have said to himself, "What kind of a man is this? He is coming to me to embrace death." His defiance infuriated him. The serpent first looked at the sun and then looked at Mahaveer. The waves of venom from the venomous looks spread far and wide but Mahaveer stood motionless in a meditative pose. Now, the serpent was beside itself with the fire of fierce rage. It coiled itself around Mahaveer's body and started stinging him at various points. He began to bleed but remained motionless like Mt. Meru. He countered the effect of the venom emitted from the serpent's eyes by means of radiations of compassion. Mahaveer had no enemy.
Lord Mahaveer's spiritual practice was the practice of renunciation. While embracing asceticism he had resolved: "I surrender this body for the sake of my soul. This body is not mine. With this feeling I shall use my body. To cross a river, a boat is needed. I shall use my body as a boat to cross the river of life. I shall bear all the pangs of suffering by being immersed in the soul." After becoming an ascetic he retained only a wrapping piece of cloth (uttariya). That piece of cloth fell off after it got entangled into a thorny bush. This is what one school of thought believes. The other possibility is that Mahaveer gave it up deliberately. It is very easy to say that in the practice of non-possession (aparigraha) Mahaveer stands in the first row of such dedicated practitioners.
Enlightened belief (samyag-darshan) became non-absolutism (anekanta) and the knowledge of the 'self' became enlightened knowledge (samyak gyan). Fearlessness, non-possession and non-violence (aparigraha, ahimsa, abhaya) became enlightened conduct (samyak charitra). This trio led Mahaveer to the attainment of omniscience (kevalya). At the sandy bank of the Baluke river, in the farm belonging to a householder named Shyamak, under a tree in Godohika posture, Mahaveer attained omniscience.
Acharya Mahaprajna is the spiritual leader of Terapanth, based in Ladnun, Rajasthan, India. He has written many books on Jain philosophy and psychology.

Navkar Mantr

Namo Arihantanam :-
I bow in veneration to Arihantas. (the destroyers of our inner enemies which is Karmas).

Namo Siddhanam :-
I bow in veneration to Siddhas.(the souls that are perfect through the destruction of Karmas.)

Namo Ayariyanam :-
I bow in veneration to Acharyas. (the Head Sadhus of the four-fold Jain Sangh).

Namo Uvajjhayanam :-
I bow in veneration to Upadhayayas (The learned Sadhus who illustrate the Scriptures).

Namo loye savva sahunam :-
I bow in veneration to all Sadhus in the world. (Those who are pursuing the path of Moksha or salvation).

Eso pancha namukkaro
Savva pavappanasano
Mangalanam cha savvesim
Padhamam havai mangalam

This five-fold salutation destroys all sins and is the most auspicious one amongst all auspicious things. This is the greatest hymn of invocation in Jainism. Every follower of Jainism repeats this hymn with devotion. This is the most efficacious hymn.