A Treatise on Jainism

Wrong belief (Mithya Darshan) is stopped (Samvara) in the 4th Spiritual Stage (guuasthana), vowlessness (Avirata) in the 5th and 6th, carelessness (Pramada) in the 7th, passion (Kashaya) in the 8th, 9th and 10th, vibration (Yoga) in the 14th Stage. Samvara or Stoppage of Inflow is produced by the following: (A) 3 kinds of Gupti, preservation. (B) 5 kinds of Samiti, carefulness. (C) 10 kinds of Dharma, observances. (D) 12 kinds of Anupreksha, meditation. (E) 22 kinds of Parishaha Jaya, subdual of sufferings. (F) 5 kinds of Charitra, conduct. By austerities is caused the shedding of karmic matter, and also stoppage of inflow. (A) 3 preservations, Gupti, proper control (Nigraha) over (1) mind, (2) speech, and (3) body. (B) 5 carefulness. (1) Samyak Irya Samiti, Proper care in walking. (2) Samyak Bhasha Samiti, Proper care in speaking. (3) Samyak Eshna Samiti, Proper care in eating. (4) Samyak Adana Nikshepa Samiti, Proper care in lifting and laying. (5) Samyak Utsarga Samiti, Proper care in excreting. (C) 10 observances: (1) Uttama kshama, supreme forgiveness. (2) Uttama mardava, supreme humility. (3) Uttama arjava, supreme straight forwardness (Honesty). (4) Uttama shaucha, supreme contentment. (5) Uttama satya, supreme truth. (6) Uttama samyama, supreme restraint. (7) Uttama tapa, supreme austerities. (8) Uttama tyaga, supreme renunciation. (9) Uttama akinchanya, supreme non-attachment, not taking the non-self for one's own self. (10) Uttama brahmacharya, supreme chastity.

(D) 12 Meditations: (1) Anitya Anupreksha, Everything is subject; to change or transitory but note that as substance everything is permanent. Only condition is transitory. (2) Asharana Auupreksha. Unprotectiveness, helplessness. The soul is unprotected from the fruition of karmas, death, pain, pleasure success, failure are the necessary, results of our acts in this or past lives. (3) Samsara Anupreksha, Mundaneness, soul, moves in the cycle of existences and cannot attain true happiness till he is out of it. (4) Ekatva Anupreksha. Loneliness, I am alone the doer of my actions and the enjoyer of the fruits of them. (5) Anyatva Anupreksha. Separateness, otherness. The world, my relatives and friends, my body and mind, they are all distinct and separate from my real self. (6) Ashuchi Anupreksha. Impurity, the body is impure and dirty. Purity is of 2 kinds: of the Soul itself; and of the body and other things. This last is of 8 kinds. (7) Ashrava Anupreksha, Inflow. The inflow of Karma is the cause of my mundane existence and it is the product of passions, etc. (8) Samvara Anupreksha, Stoppage. The inflow must be stopped. (9) Nirjara Anupreksha, Shedding. Karmic matter must be shed from or shaken out of the soul. (10) Loka Anupreksha, Universe. The nature of the Universe and its constituent elements in all their vast variety proving the insignificance and miserable nothingness of man in time and space.

(10) Loka Anupreksha, Universe. The nature of the Universe and its constituent elements in all their vast variety proving the insignificance and miserable nothingness of man in time and space. (11) Bodhi Durlabha Asupreksha. Rarity of Right Path. It is diffcult to attain right belief, knowledge and conduct. (12) Dharma svakhya tattva Anupreksha. Nature of Right Path as said by the Conquerors. The true nature of Truth, i.e., the three fold path to real Liberation. These must be meditated again and again. (E) 22 Sufferings. For the sake of non-falling-off from the Path of Liberation, and for the shedding of karmic matter, whatever sufferings are undergone calmly and with religious renunciation are called the Sufferings (Parishaha). They are: (1) Hunger (2) Thirst (3) Cold (4) Heat (5) Troubles from insect-bites, mosquitoes, etc. (6) Nakedness, To bear calmly the troubles of climate, unpopularity, etc., due to the vow of absolute possessionlessness, i.e. nakedness (7) Ennui, dissatisfaction, languor (8) Women. Resisting temptations from and desire for women (9) Walking too much, not to feel the fatigue, but to bear it calmly (10) Continuous sitting in one posture, not to disturb the posture of meditation, even if there is danger from lion, snakes, etc. (11) Sleeping, resting on the hard earth (12) Abuse (13) Beating (14) Begging. To resist the temptation of begging even when there is great need of protection of body, mind, etc. (15) Failure to get alms (16) Disease (17) Contact with thorny shrubs, etc. (18) Dirt. Discomfort from dust, etc. (19) Respect or disrespect by admirers or enemies (20) To resist conceit of knowledge and to be full of humility (21) Lack of knowledge. Not to be pained, even though it is felt that one does not know much (22) Slack belief, e.g., on failure to attain supernatural powers, even after great piety and austerities to begin to doubt the truth of Jainism and its teachings.

(F) 5 Charitras. They are: (1) Eqnanimity (2) Recovery of equalimity after a fall from it (3) Pure and absolute non-injury (4) All but entire freedom from passion (5) Ideal and passionless conduct (Parihar Vishuddhi) VI. Nirjara. The shedding of karmas already bound with a soul, at maturity, or prematurely, is called Nirjara. The premature shedding of karmas is caused by pure thought activities, brought about by the practice of right kind of austerities. The shedding on maturity is a natural and automatic process. But it is a long process. Therefore a shorter method is adopted; deliberate activity may hasten the ripening of a karma and the shedding of its matter. To illustrate, we wish evil to our neighbour A : the thought activity invites the karmic matter into the soul (ashrava), the matter comes and binds the soul (bandha). This karma may take two months to bear its full fruits; in the meantime it is an evil load for the soul. To get lightness and to get rid of the karma, the soul may deliberately feel an opposite kind of feeling towards other neighbours B, C, and D, or towards A himself. A still surer way is to practise austerity. By removing the mind from the demands and impulses of the body, and by mortifying the physical man through not listening to its greed and temptations, matter may be overcome and the soul freed from the bondage. The natural maturing of a Karma and its separation from the soul is called Savipaka Nirjara. Inducing a karma to leave the soul by means of a contrary karma, or by means of ascetic practices, is called Avipaka Nirjara (Riddance without fruition).

The natural maturing of a Karma and its separation from the soul is called Savipaka Nirjara. Inducing a karma to leave the soul by means of a contrary karma, or by means of ascetic practices, is called Avipaka Nirjara (Riddance without fruition). The causes of stopping of inflow of karmic matter given previously are also causes of the shedding of the karmas already bound to the soul. In addition to these, austerities (tapa) also cause the shedding before its time. Tapa, austerities are external and internal. External austerities are six: (1) Anashana, Fasting. (2) Avamodarya, Eating less than one's fill, or less than one has appetite for. (3) Vritti parisankhyana, Taking a mental vow to accept food from a house-holder, only if a certain condition is fulfilled, without letting anyone know about the vow. (4) Rasa parityaga, Daily renunciation of one or more of 6 kinds of delicacies: ghee (butter, clarified butter), milk, curd, sugar, salt, oil. (5) Vivikta shayyasana, sitting and sleeping in a lonely place, devoid of animate beings. (6) Kaya-Klesha, Mortification of the body, so long as the mind is not disturbed. Internal austerities are also six: (1) Prayashchitta, Expiation. (2) Vinava, Reverence. (3) Vaiyavritya, Service of the saints or worthy people. (4) Swadhyaya, Study. (5) Vyutsarga, Giving up attachment to the body, etc. (6) Dhyana, Concentration. VII. Moksha, Liberatiom is freedom from all karmic matter as a result of the non-existence of the cause of bondage and the shedding off of all karmas previously bound. The total separation of soul from the bondage of all karmic matter is liberation (Moksha). It is the state of a Siddha, the condition of perfection. Continuous devotion to Apta (own soul), study of the scriptures, and meditation of the seven principles, cause the subsidence of wrong belief (Mithyatva) and of the four error feeding passions (Anantanubandhi Kashaya) and as a cousequence the real Right Belief, which is an attribute of the soul, shines forth in its true splendour. At this stage the Right Believer is fully convinced of the true amd pure nature of his own soul, and this is Real Right Belief.

Punya (merit) and Papa (demerit): Two more are added to the above said seven principles. These are Punya (merit) and Papa (demerit). Know good karmas as merit and bad karmas as demerit. Non-self, whether merit or demerit, is not conducive to the freedom of the soul. People generally love merit and hate demerit, because the latter brings pain and the former pleasure. Really pleasure also is not beneficial, because a mundane soul indulging in sense pleasures remains aloof from the path of spiritual purity. Every gratification of sense pleasure creates desire for further gratification. For obtaining such gratifications one has to employ means, which may be fair or foul, and, he inevitably binds bad karmas. He goes on sinking deeper and deeper in the mire and his chances of extricating himself become lesser and lesser. A wise man should wean himself away from both merit and demerit, and concentrate all attention to contemplation of pure soul. From the practical point of view, people prefer merit to demerit, and therefore, engage themselves in such acts and thoughts as bring in merit for the following reasons: (1) Cause of bondage of each is different; good thoughts bring merit (Punya), and bad thoughts demerit (Papa). (2) Nature of each is different. Good karmas are pleasure bearing feeling karma, high family, good body-making, good age karma classes; while bad karma are pain bearing feeling karma, low family, bad body-making, bad age karma, and the four destructive karmas, knowledge obscuring, conation obscuring, delusion and obstructive karmas.

(2) Nature of each is different. Good karmas are pleasure bearing feeling karma, high family, good body-making, good age karma classes; while bad karma are pain bearing feeling karma, low family, bad body-making, bad age karma, and the four destructive karmas, knowledge obscuring, conation obscuring, delusion and obstructive karmas. (3) Fruition of each is different. Merit (Punya) result in pleasure and demerit (Papa) in pain. (4) The result in each is different. Merit (Punya) leads on to the Path of Liberation ultimately and demerit (Papa) to the path of bondage. From the real point of view, however, both merit and demerit lead the soul further into the vortex of transmigration because: (1) Both are caused by impure thought activity of the soul (2) Both have got material karmic nature (3) Fruition of both is harmful to real happiness of soul (4) Both lead towards the path of bondage. Passionate thought activity and soul vibration cause inflow and bondage of karma, good or bad. Both are bondages, hindering the purity and freedom of soul. Merit bondage is like fetters made of gold and the demerit bondage is like iron fetters, causing the soul to wander in the cycle of existences because fruits of good or bad karmas have to be enjoyed. A wise Right Believer should, therefore, see that merit and demerit both are derogatory to the Path of Liberation, and true peace and happiness. Thus he should have regard and liking only for self-absorption, based on Right Belief, Right Knowledge and Right conduct of Soul in its own true nature, as the true Path of Liberation. Although in the lower Spiritual Stages, when long-continued self-absorption is not possible, one is obliged to take resort to good deeds, such as, worship of Arhats and Saints, devotion to and services of the Acharyas, charity, and study of scriptures in order to keep away Pramada or lines of thoughts and deeds not beneficial for soul advancement. Such good deeds are performed with the object of self improvement and not for the gratification of sense desire. There is, however, a constant effort for attaining the high status of self-absorption.

CHAPTER V THE FOURTEEN GUNASTHANAS (SPIRITUAL STAGES) According to Jain Philosophy there are 14 Spiritual Stages (Gunasthanas) of thought activities, which a soul, desirous of being liberated and of attaining perfection has to pass through. The 14 Spiritual Stages which trace the progress of the soul from delusion to a condition of perfection are useful as a practical preliminary. In its highest essence the soul neither needs nor is capable of any divisions or stages; it is always itself infinite. The 14 Spiritual Stages are: (1) Mithyatva, Wrong Belief, Delusion. The thoght activity of the soul due to the operation of the Right Belief Deluding Karmas. In this, the soul does not believe in the right path to liberation. All 28 sub-classes of Mohaniya i.e. deluding karma may be present in this first and lowest stage. From here the soul always goes to the 4th Gunasthana. (2) Sasadana, Downfall. The second and third stages are the intervening progressive stages of thought activities between wrong belief and right belief of the 4th stage. In the 2nd stage the three kinds of right belief deluding karmas are existent, but in an inoperative condition. The remaining 25 are operative. The duration of this stage is the shortest, viz. at the most 6 Avalis, or winks or twinklings of an eye. This is a stage, which is not touched by the soul in its progress. It is only one of the possible 3 stages, which the soul occupies if it suffers a downfall from the 4th stage. These 3 downward stages are the 1st, 2nd and 3rd. When there is operation in the 4th stage of one of the four Anantanubandhi Kashayas, error feeding passions, the soul falls down to the 1st stage through the 2nd and the thought activity in the passage through, is called Sasadana.

(3) Mishra, mixed right and wrong belief. Operation of Samyak mithyatva mohaniya karmas or Mishra Mohaniya. Belief in right and wrong at one and the same time. This is reached on falling down from the 4th stage. From the 3rd, the soul may come down straight to the 1st or rise to the 4th stage. But the operation of the error feeding passions without operation of wrong belief brings about the downfall of the soul from the 4th to the 2nd stage. In the 3rd stage, only 22 causes delusion are operative, namely, 21, i.e., all except the 4 error feeding passions of right conduct deluding karma, and only 1, i.e. mixed right and wrong belief of the right belief deluding karma. (4) Avirata Samyaktva, Vowless Right-Belief. A soul which enters the 4th stage is said to have reached the threshold of Liberation. At this stage the soul has got only right belief. The soul here has belief in the Path of Liberation, but cannot observe the rules of conduct for attaining Liberation. Here only 21 causes of delusion are operative. There is no right belief deluding karma except of the 3rd kind i.e. when the right belief is clouded by wrong belief. (5) Desha Virata, partial vows, i.e. taking the partial vows. All the 11 Pratimas or stages of a layman's life come in this stage. As soon as the soul begins to follow the practical vows of a layman, it is said to enter the 5th stage. Here only 17 causes of delusion are operative. The four partial vow preventing passions become quiescent here.

All the 11 Pratimas or stages of a layman's life come in this stage. As soon as the soul begins to follow the practical vows of a layman, it is said to enter the 5th stage. Here only 17 causes of delusion are operative. The four partial vow preventing passions become quiescent here. (6) Pramata Virata, imperfect vows. After renunciation of all worldly objects, still occasionally to turn the mind to the service or needs of the body. This is Pramattabhava, careless slackness in concentration. Henceforth, the stages are all in the life of a muni, saint. Here only 13 causes of delusion operate. The 4 total vow preventing passions become quiescent. The 6th stage is also a retrogressive one. It is reached by a soul which is going down from the 7th stage. But such a downfallen soul may regain the 7th stage from the 6th. Indeed this can go on for a long, long time. (7) Apramata Virata, Perfect vows. Renouncing the careless slackness of the 6th Gunasthana, and being absorbed in spiritual contemplation (righteous contemplation of tbe highest type). From here there are 2 Shrenis, or ways of ascent, (1) Upashama Shreni in which the right conduct deluding karma subsides, (2) Kshapaka Shreni in which it is being destroyed. This last is the necessary way to Moksha, liberation. (8) Apurva Karana, New thought activity. Karana or thought activity which the sain't soul had never yet acquired. This is the beginning of the first Shukladhyana, pure concentration on the pure Atma or Self. In the 7th and 8th stages 13 causes of delusion operate but their operation is mild.

Karana or thought activity which the sain't soul had never yet acquired. This is the beginning of the first Shukladhyana, pure concentration on the pure Atma or Self. In the 7th and 8th stages 13 causes of delusion operate but their operation is mild. (9) Anivritta Karana, Advanced thought activity, Special thought activity of a still greater purity. A stage of Pratham Shukladhyan. Here 7 causes of delusion operate, 6 slight passions no-kashyas subside or are destroyed. (10) Suksma Samparaya, Slightest delusion. All passions are destroyed or have subsided, except very slight nominal greed. This is also, first Shukladhyana. (11) Upashanta moha or Upashanta kashaya subsided delusion. A thought activity which is produced by the subsidence of the entire right conduct deluding karmas. This is also first Shukladhyana. A saint must fall down from here, but if strong enough, he can resume his ascent from the Kshapaka mode of ascent in the 8th stage. Here all 28 causes of delusion subside. Here the soul can stay at the most for one antar muhurt. After falling down to any of the lower stages up to 7th, the soul can go up the destructive ladder to the 8th and higher stages, skipping the 11th or the highest point of the subsidential ladder on its way from the 10th to the 12th stage, the highest point of the destructive ladder, where delusion does not subside but is entirely destroyed. (12) Kshina moha, delusionless.

(12) Kshina moha, delusionless. The entire right conduct deluding karmas are destroyed, in this stage, and the thought activity produced belongs to the 2nd Shukladhyana. The saint attaining this, does so directly from the 10th stage without passing through the 11th stage. (13) Sayoga Kevali, Vibrating Perfect Soul. Before commencing this, the soul must have destroyed the three remaining destructive karmas knowledge obscuring, conation obscuring, and obstructive karmas. The soul is subject to mundane vibratory activity due to body making karma. A saint after destroying all the four Ghati karmas by dint of meditation and self-realisation enters the 13th stage of Vibratory Omniscient (Sayoga-Jina), when he is known as Arhat or the Worshipful Lord. The Soul becomes Arhat or Perfect Soul in human body with vibrations in it. Preaching and peregritnations belong to this stage. The Worshipful Lord proclaims Truth to the world. (14) Ayoga Kevali, Vibrationless Perfect soul. When the same soul or the Worshipful Lord is about to be entirely freed from karmas and his vibratory activity has ceased, the soul is said to have entered the 14th stage of Non-vibrating Omniscient Lord (Ayoga Jina). During the very short period of this stage the soul destroys the remaining four Aghati karmas i.e. Vedniya, Nama, Gotra and Ayu karmas. Then the soul leaving the body goes to Siddhalaya at the top of the universe, is finally free from all the karmas and has accomplished all that was to be accomplished, liberation Moksha. Such a soul is known as a Perfect Soul (Siddha). The soul is a pure soul substance full of the infinite attributes of omniscience, omnipotence, etc. In one word the soul is itself God.

Thus, it will be seen that all these 14 Spiritual Stages are due to wrong belief, vowlessness, carelessness, passions and vibratory activity. Carelessness (Pramada) in intensity or mildness lasts from the 1st to the 6th stage of imperfect vow. Therefore, the first six stages are referred to by the word "Pramatta". All the other eight stages are meditation and free from carelessness in pursuing the Path of Self-realisation, and are described as "Apramatta". The stages are indices of degrees of progressing thought activities. They are mere steps of ladder to reach the abode of Liberation. When the top is reached, the ladder is left behind. Thus the soul in its essence is devoid of any distinction of stages. While a saint remains in the 6th and the 7th stages and improves his qualifications, so that he has the capacity of controlling the whole order of saints and supervises their general conduct, he is said to be head of the order of saints or an Acharya, and as such he follows and practises the five kinds of conduct. They are as follows: (a) Darshanachara, Conduct of right belief. Performance of all those duties which keep right belief firm. (b) Jnanachara, Conduct of knowledge. Minute and detailed study of the scriptures, with the view of increasing right knowledge. (c) Charitrachara, Conduct of observing saintly character. Thirteen kinds of rules of conduct are to be observed as under:

(c) Charitrachara, Conduct of observing saintly character. Thirteen kinds of rules of conduct are to be observed as under: Five vows: (1) non-injury (2) truth (3) non-stealing (4) chastity (5) possessionlessness The saints have to observe these rules fully, without any blemish or transgression Carefulness in: (6) walking (7) speaking (8) eating (9) lifting up and laying down (10) excreting Control of: (11) Mind (12) Speech (13) Body Observing these rules regularly and flawlessly with the idea of realising the self is called Charitrachara. (d) Tapachara, Conduct of austerities is the proper and regular observance of 12 kinds of austerities (tapas) as fasting, etc. (e) Viryachara, Conduct of soul force means the development of soul force and repulsion of the karmic forces with the view of attaining liberation. An Acharya, as defined above, himself practises and observes all the above mentioned five kinds of conduct, and instructs the saints of his order to do the same. Any saint of the order who is in the 6th and the 7th stages, is well versed in Jain scriptures and is capable of teaching and instructing other saints of the order, is called the preceptor (Upadhaya), All other saints who are neither Acharyas nor Upadhyas are known as Sadhus. They may be in any spiritual stage from the 6th to the 12th stages, when delusion is absolutely destroyed. From the 8th to the 12th, all are the progressive stages of meditation. In these stages a saint is deeply absorbed in meditation and self realisation.

All other saints who are neither Acharyas nor Upadhyas are known as Sadhus. They may be in any spiritual stage from the 6th to the 12th stages, when delusion is absolutely destroyed. From the 8th to the 12th, all are the progressive stages of meditation. In these stages a saint is deeply absorbed in meditation and self realisation. From the above, we note that a soul when it observes and follows the 13 rules of conduct, remains either in the condition of an Acharya, Upadhyaya or a Sadhu and the attainment of the condition of being an Arhat or a Siddha is an outcome of the observance of the rules of right conduct. The Arhat or Arihant and the Acharya, Upadhyaya and Sadhu are said to be Mahan Atmas (great souls). All the above five i.e. the Arihants, Siddhas, Acharyas, Upadhyayas, and Sadhus are called five Supreme Dignitaries (Pancha Parmeshthi). It is only these five Dignitaries, who are worshipped by the Jainas in general. The most miraculous benedictory hymn (Navakar Mantra) which every Jain usually recites everyday consists of Namaskar to this Panch Parmeshthi. This Mantra comprises an adoration of qualities. In it, we have the praise of the highest souls (Siddhas) who have completely realised all the natural and inherent qualities of the soul and of those qualified persons who are on their way to realization. CHAPTER VI THE THREE JEWELS OF JAINISM The Path of Liberation is the combination of right belief (Samyak Darshan), right knowledge (Samyak Jnana), and right conduct (Samyak Charitra) the Three Jewels of Jainism. Following this path the soul reaches its ultimate goal, Nirvana. Nirvana is the condition of the soul when it is free from all karmic dirt and regains its own pure inherent nature. Then it is all blissful, all knowing, all powerful, ever lasting, having accomplished all that was to be accomplished.

The Jain Philosophy explains all points in a two-fold manner. The Nishchaya, Mukhya, Shuddha, Satyartha, Bhutartha, or Dravyartha Naya, is that aspect which views things from an absolute standpoint, unaffected by the influence of surrounding circumstances. Vyavahara, Upachara, Ashuddha, Asatyartha, Abhutartha, or Paryarthika Naya contemplates the same objects in their varying conditions under outside influences. This study of the two-fold aspect of substances, is essentially necessary for a full and perfect comprehension of an object. From the Nishchaya Naya i.e. Real point of view man viewed as the Jiva is pure consciousuess, and is immaterial. Again, as encased in the body, it is from Vyavahara Naya i.e. Practical point of view, said to possess weight, colour and other attributes of matter. It has varying degrees of consciousness according as it is in one sensed, two sensed, three sensed, four sensed and five sensed form of life. The vast majority of people in the world are so very much engrossed in mundane pursuits, that they pay no attention, and bestow no thought to find out the reality of their own selves; and therefore they go deeper into the more of mundane meanderings. "Know thyself," has been the precept and practice of all serious searchers after the truth about soul. The high saints point out Vyavahara for the guidance of the ignorat. They first describe things as they ordinarily and seemingly appear and gradually they lead to the real aspect. If attention is confined to vyavahara only and no effort is made to grasp the real aspect, there would be no real progress and one would be unable to evolve the spiritual side and would ever remain involved in mazes temporal. It is therefore essentially necessary that one should know both the real and practical aspects of things.

If one adopts the Nishchaya view only, one would altogether neglect the rules of conduct which serve as stepping stones to spiritual progress. If the Vyavahara view alone is adhered to, realisation of the true self, Moksha, would become impossible of attainment. In the universe, Jivas exist in two conditions. There are the pure, uncontaminated Jivas, exhibiting all the attributes of perfection. They are omniscient. Omniscience is just the seeing of the whole Truth. It is a full and direct manifestation of the soul, knowledge is the essence of soul. There is no soul without knowledge, Non-omniscience is merely a result of the soul being obscured by the conation obscuring and knowledge obscuring karmas. These being destroyed, Omniscience the real natural characteristic of the Soul manifests itself. Such omniscient jivas want nothing, they are above desire, and they are ever happy. They are Mukta Jivas. The Samsari Jivas or embodied souls are contaminated by combination with fine molecules of fine karmic matter, which obscure their inherent attributes such as omniscience, peace and beatitude. It is this Karmic combination, which is the inducing cause for attracting fresh Karmic matter to the soul, and keeping up the state of contamination. There is a limit to the period for which karmic matter can remain combined and bound up with a soul, but before the expiry of that period, the activities of body, mind and speech, and the passions and emotions, generated by the karmic molecules already in contact, create a condition which attracts other karmic molecules for bondage with the soul, and thus the process of falling off of old, and the bondage of fresh karmas goes on and on.

The karmas are ever changing in their intensity, duration, kind and quantity. The stoppage of this process of bondage and the elimination of all karmas can be attained by effort, of which the ultimate result is nirvana, emancipation, liberation from the karmas. The ultimate object of human existence is to attain perfect purity of soul, its condition of inherent perfection. The obstacle to such attainment is ignorance, illusion, or Moha, and when that is removed, the inherent attribuies appear and the latent becomes patent. The latent potentialities become fully, manifested, and the imperfect soul becomes perfect soul, Parmatma. Jiva and matter both have the capacity of modification. The modification, however, would not go beyond the scope of their respective attributes. A Jiva would in spite of all modifications remain a Jiva, and would never get modified into matter; and so would matter never get modified into Jiva. But there is a sort of reciprocal connection of cause and effect between them, in as such as the impure thought activity of a Jiva is an auxiliary cause to the conversion of karmic molecules into karmas, and the operation of bound up karmas becomes an auxillary cause for the impure thought activities of Jiva. This reciprocal action is the cause of the ever continuous existence of Jiva in mundane condition. Matter existing by itself could never have been capable of turning into karma, if there were no stimulus of the impure thought activity of a Jiva; and a Jiva could never entertain an impure thought activity if there were no karma affecting it. The continuance of such action is Samsara, and its discontinuance is Moksha. Illusion is the basic cause of the transmigration of Jiva in the world. This illusion consists in not understanding the true nature of Jiva and matter, and in identifying Jiva with the passions, affections and the various other conditions caused by karmas.

Love, hatred, lust, anger, greed, pride, and deceit are not the Svabhava (true nature) of Jiva; they are produced by the influence of karmas. The true nature of Jiva is pure consciousness, which, by the effect of karmas, has become affected with attachment, hatred and the various other passions and affections. Ignorant persons taking what are only (accidentals) circumstantials to be the essentials of Jiva, entertain hatred, and other passionate tendencies, and are ever involved in the course of transmigration. Having got rid of the above perversity and having well realized the nature of the self, steadfastness therein is the means to the acquisition of the object of Jiva. This is what is well known as Samyak Darshan, Samyaktva, or Right Belief. Right Belief (Samyak Darshan): Right Belief must first be acquired; for it is there after that knowledge and conduct become right. It is an unshakeable belief in the real nature of the essential soul, non-soul etc., the seven principles of Jainism as described previously. These seven principles solve all problems which agitate man's mind, such as, what substances the universe is composed of, what are the natural qualities and functions of each of these substances, what is the reality of Jiva, why does it transmigrate, and how can it attain Nirvana, what am I, why am I here, what is to become of me, what is the reality of what I see around me, why is there pain and misery in the world, and how can they be got rid of, and how can happiness be attained? There are eight pillars of Right Belief as shown below:

01. Nishankita Anga, i.e, it should be free from doubt. The true believer should never entertain any doubt as to whether all these many sided views of things proceeding from the Omniscients, are true or untrue. He should never be skeptical. Our intellects are limited, our capacities are narrow and it is impossible for us to realize the complete knowledge of everything that exists. We have therefore to take many things on trust. Inquiry should not be stifled but it should begin in a reverent manner. With a firm belief in the truth, as laid down by the Lords of Wisdom, the earnest inquirer should proceed to investigate in a steady manner the real nature of the subjects of his inquiry, and light will come to him in fuller and fuller blaze, until he will himself enter the Hall of Wisdom, and see and know all. 02. Nikankshita Anga i.e. it should not be disfigured by expectations. 03. Nirvichkitsira Anga, by disgust 04. Armudha Drishti Anga, by superstition 05. Upavrinhano or Upaguhano Anga, by fault finding. A true believer does not hanker after wordly pleasures and greatness. He is enamoured of spiritual happiness, which is far beyond the gratification of senses. He should not exhibit a feeling of disgust at the various conditions caused by hunger, thirst, cold, heat, etc. or at the sight of excrement, etc. He should realise the true nature of things as they, are and should look at everything with a dispassionate attitude. Physical conditions due to the operation of karmas should induce in him a feeling of pity and not disgust. A true believer who has faith in seven Tattvas should never have a superstitious belief in a fallacious scripture, an unreal doctrine, or a false deity. Similarly he should not search for and proclaim the faults, defects and discrepances of others.

06. Sthitikarana Anga is the 6th pillar of Right Belief. It means steadiness. The right believer should be firm, and should strengthen others who are vacillating. One should always drive away the inroads of scepticism on himself or others by constant reassuring and argument, and should never yield to sceptical thoughts. 07. Vatsalya Anga means that the right believer should have affection for co-religionists. He should ever cherish feelings of deep affection for religion, which brings about the treasure of spiritual happiness, and also for co-religionists. 08. Prabhavana Anga is the 8th pillar of Right Belief. It is a desire to enhance the glory of the Faith. The learned saints have said six Padas regarding soul as the basis of Right Belief: 1. There is soul. Just as there are other substances in the universe, similarly there is a soul substance also. On account of certain attributes, just as the existence of other substances has been proved, similarly on account of its attribute chetan, consciousness the existence of soul has been proved. 2. The soul is ever-lasting. Soul is of permanent duration. Other substances owe their existence to circumstances. Soul is a self entity because no circumstances are experienced for its origin or birth. Chetan attribute is not likely to be produced due to combination of any other substance. Therefore, that which has its existence without any circumstances cannot have its destruction due to any circumstances. As such soul is ever-lasting.

3. The soul is the doer. All substances are full with some actions and results thereof are seen. The soul is also full with actions and is therefore the doer thereof. In the real sense self-absorption is its action but in the practical sense it is the doer of karmas due to thought activities. 4. The soul is the enjoyer. There is always the fruit of whatever action is done. Such is the experience. There is fruit of poison if it is consumed, there is fruit of sugar if it is taken, there is fruit of fire touch if that is done, there is fruit of snow touch if that is done. Similarly, there is fruit of whatever way the soul acts, viz., with passions or without passions. The soul is therefore the enjoyer of those actions which he does. 5. There is Moksha (Liberation). The soul is the doer of karmas and the enjoyer of the fruits of its karmas. However, there is destruction of these karmas also, because as intensity of passions gets lessened by practice the karmas get destroyed that way. Pure self (without karma) is Moksha or liberation from karmas. 6. There is remedy for Moksha. If there is always bondage only of karmas, then these can be no release from same. But there are remedies swch as Right Belief, Right Knowledge, Right Conduct, which are contrary for the bondage of karmas and by the practice of which intensity of karmas gets lessened and gradually the karmas get destroyed. There are, therefore, the remedies for attainment of Moksha.

6. There is remedy for Moksha. If there is always bondage only of karmas, then these can be no release from same. But there are remedies swch as Right Belief, Right Knowledge, Right Conduct, which are contrary for the bondage of karmas and by the practice of which intensity of karmas gets lessened and gradually the karmas get destroyed. There are, therefore, the remedies for attainment of Moksha. These six truths are said by the learned Saints as the basis of Right Belief. Right Knowledge (Samyak Jnana): Those who have attained Right Belief as above, should devote themselves to the acquisition of Right Knowledge, which though simultaneous with Right Belief is yet distinguishable from it and has to be striven for, as an effect following Right Belief. Right Belief and Right Knowledge both are two distinct attributes of Jiva. They respectively are obscured by two destructive karmas, Darshanavaraniya and Jnanavaraniya. On the attainment of Right Belief, the knowledge then becomes Right Knowledge; but because of the existence of knowledge obscuring karma in operation, it not perfect. Therefore, it is necessary to make constant endeavours for advancement of knowledge as long as omniscience is not evolved. The conquerors (Jinas) have called Right Knowledge the effect and Right Belief the cause. Lamp and light go together; still the lamp precedes the light, and light cannot be said to precede the lamp. In the same way there is relation of cause and effect between Right Belief and Right Knowledge, though both are almost simultaneous.

It should be free from three main defects: (a) Doubt (Samashaya) (b) Perversity (Viparyaya), and (c) Indefiniteness or Vagueness (Anadhyavasaya). Practical Right Knowledge is the acquisition of the detailed knowledge of all the seven principles, explained previously, with the help of the Jain Scriptures and should be free from the above said three main defects. Real Right Knowledge is to know the true and real nature of the soul as quite distinct from all other non-soul substances. Constant contemplation of, and unflinching devotion to, the subject matter of practical Right Knowledge is an auxiliary cause to the attainment of real Right Knowledge. Further, it comprises correct reading, writing and pronouncing of letters and words, correct understanding, both combined, at proper time, with reverence, propriety of behaviour, zeal, and desire for its propagation. Just like eight pillars of Right Belief there are eight pillars also of Right Knowledge as set out below: (1) Grantha - Reading, writing and pronouncing every letter and word correctly. (2) Artha - Understanding the meaning and full significance of words, phrases and the text. (3) Ubhya - Reading, writing and speaking with full and proper understanding of the import of what is read, written and spoken. (4) Kala - Observance of regularity, punctuality and propriety of time. Improper and unsuitable occasions should be avoided.

(4) Kala - Observance of regularity, punctuality and propriety of time. Improper and unsuitable occasions should be avoided. (5) Vinaya - Reverent attitude. (6) Sopadhana - Propriety of behaviour. (7) Bahumam - Zeal. (8) Aninhana - No concealment of knowledge or of its sources, If knowledge is pursuied in the manner stated above, it will be properly and progressively acquired and promulgated. Right Conduct (Samyak Charitra). After Right Belief and Right Knowledge, the third but the most important path to the goal of Moksha is Right Conduct, the three together forming what is collectively known as Ratna Traya, the "Jewels Three" of Jainism. Right Belief and Right Knowledge would not lead to Moksha, which is attainable only after the destruction of all karmic contact, and this can only be accomplished through Right Conduct. A Right Believer, who has fully realised the true and real nature of his own soul, and is bent upon getting rid of the karmic filth which is in bondage with his soul, tries to follow Right Conduct. It is Right Knowledge which makes conduct right. Conduct following ignorance can never be designated as right. Therefore, Right Conduct follows Right Knowledge. The main object in following Right Conduct is to be free from attachment and aversion, and from all impure thought activities and to attain the condition of equanimity. It is of two kinds. The complete conduct of a saint, and the partial discipline of a disciple or a layman, Shravak.

It is of two kinds. The complete conduct of a saint, and the partial discipline of a disciple or a layman, Shravak. From the real point of view, Right couduct is an inherent attribute of Jiva, in its pure condition. Practical Right Conduct consists in observing the following five vows: 1. Ahimsa - refraining from doing injury to any of the mundane souls. 2. Satya - refraining from falsehood. 3. Asteya - refraining from theft. 4. Brahmacharya - chastity. 5. Aparigraha - Non-attachment. Laymen observe these partially (Anuvrata) while saints observe them fully (Mahavrata). We now look into the details of these vows. 1. Ahimsa: Refraining from doing injury to any mundane soul. Any injury whatsoever to the material or conscious vitalities caused through passionate activity of mind, body or speech is Himsa. Under the influence of passion, a person injures the natural purity of Jiva; and, as a result of the working of passions, he loses his life forces, or life itself, and similarly, causes pain to others, or even the deprivation of vitalities or of life itself. Passion is thus the moving cause which leads to himsa. The word Prana means vitality. It is of two kinds. Bhava Prana, conscious vitalities are the attributes of Jiva such as consciousness, peacefulness, happiness, power. The conscious vitalities are possessed by all Jivas alike. Dravya Prana are material vitalities. They are ten, the five senses of touch, taste, smell, sight, and hearing, the three forces of body, speech, and mind, and breathing and age.

Dravya Prana are material vitalities. They are ten, the five senses of touch, taste, smell, sight, and hearing, the three forces of body, speech, and mind, and breathing and age. With reference to the possession of material vitalities Jivas differ and are divided into the following six classes: (1) Ekendriya, one sensed, such as earth bodied, fire bodied, air bodied, vegetable bodied. They have four vitalities: age, breathing, body force, and sense of touch. (2) Dvendriya, two sensed, such as worms, conch, shell. These have six vitalities: the previous four, and speech force and sense of taste. (3) Treendriya, three sensed, e.g. bug, ant, scorpion, lice. They have seven vitalities: sense of smell is added to the above six. (4) Chaturendriya, four sensed, e.g. wasp, moth, fly, bee. They possess the sense of sight also and have eight vitalities. (5) Panchendriya Asaini, Irrational, five sensed, such as a kind of serpent found in water. They have nine vitalities, the sense of hearing being added to the preceding eight. They are rarely found. (6) Panchendriya Saini. Rational, five-sensed. They include hellish, celestial and human beings, beasts, birds, fowl, fishes, serpents, etc. They have ten vitalities, mind force being added to the above nine. The degree of Himsa varies with the motive which causes it, and the vitalities injured. The higher the number of vitalities possessed by a Jiva, the greater is the himsa in killing it.

The degree of Himsa varies with the motive which causes it, and the vitalities injured. The higher the number of vitalities possessed by a Jiva, the greater is the himsa in killing it. Himsa has been said of two kinds: Anarambhi or Samkalpi and Arambhi. The first one may be translated as "Intentional Injury". It can be avoided by every thinking person without any difficulty or harm to himself. The second one Arambhi Himsa may be sub-divided as Udyami, Graharambhi, and Virodhi. Udyami Himsa is unavoidably committed in the performance of necessary domestic purposes such as preparation of food, keeping the house, body, clothes clean, construction of buildings, wells, gardens, and keeping cattle. Virodhi is that which is unavoidably committed in defence of person and property, against thieves, robbers, etc. One who has adopted the discipline of a saint practises complete Ahimsa. A true believer in the householder's stage abstains from Samkalpi Himsa, but is unable to abstain from Arambhi, although he tries his best to avoid it as far as possible, and is ever making progress in such endeavour. Further, those who desire avoiding himsa should, first of all take care to renounce wine, flesh, honey, and the five Udumbar fruits, viz., gular, anjeera, banyan, peepal and pakar, all belonging to the fig class. Honey, wine, butter, flesh are all the result of extrerne fermentation and the birth place of lives of the same genus. The five fruits referred to are birth places of mobile lives. A Jain disciple would renounce all the above non-eatables.

Also Himsa is inevitable in eating at night. It should, therefore, be renounced. One, who has perfectly renounced Himsa, will not utter a word which is likely to give pain to auother; will not do any act which may cause injury to another; will not harbour any thoughts prejudicial to another; will not make anybody else utter words likely to cause pain to another, nor commit acts likely to injure another, nor entertain feelings of ill will towards another; and will not approbate or encourage others who by words, deeds or thought cause pain to another. This nine fold renunciation is perfect renunciation. 2. Satya: Refraining from falsehood. Wrong statement throught carelessness is falsehood. It may be: (1) denial of the actual existence of a substance with reference to its position, time or nature (2) affirmation of what does not exist, with reference to position, time awd nature (3) where it is wrongly described (4) speech condemnable, sinful, or disagreeable. Himsa is inevitable in such cases, because of careless indulgence. 3. Asteya: Refraining from theft. This is the appropriation of what is not given. It causes injury and is himsa, for property is as dear as life and there is thoughtless indulgence. 4. Brahmacharya: Sexual purity, chastity. In sexual intercourse there is obvious himsa, due to the killing of mobile germs in the act. Sexual indulgence otherwise has root in desire, and hence is himsa. If unable to live without a wife, let other females be abjured. Many a householder is not sufficiently advanced to give up sex desire altogether. It is only the ascetics who do so. The house holder also should, however, observe the vow of Brahmacharya to a limited extent by total abstinence from all sexual desires with reference to females other than his own wife.

5. Aparigraha, Non-attachment: Attachment of temporalities. Affectionate regard for external objects is due to illusion and is attachment clinging to externals. Even if one has renounced all tangible property, the feeling of attachment itself is a clinging to externals. Possession (Parigraha) is external and internal (Bahiranga and Antaranga Parigraha). Internal possessions are fourteen: (1) Wrong belief (2) Desire for sexual enjoyment with woman (3) Desire for sexual enjoyment with man (4) Desire for sexual enjoyment with both (5) laughter (6) indulgence (7) enui (8) sorrow (9) fear (10) disgust (11) anger (12) pride (13) deceit (14) greed External possession is of living or non-living objects. Abjuring all possession is Ahimsa; and all appropriation internal as well as external is himsa. Himsa, the central sin, is included in every other of the remaining four: falsehood, theft, sexual impurity, and possession of goods. Internal attachment, the desire for worldly objects prejudically affects the purity of the soul, and this injury to the pure nature of the soul constitutes himsa. External possession or the actual possession of temporalities creates attraction and love for them, which defiles soul purity and, therefore, amounts to himsa. Both internal and external attachment should, therefore, be given up by one who practises the principle of Ahimsa. Supplementary Vows: A layman is required to follow the seven supplementary vows (Sheelas) also, as they are helpful in the proper observance of the first five main vows. Just as the encircling walls guard town, so do Sheelas (supplementary vows) protect the Anu-Vratas. Out of these seven, the following are called Gunavratas (Multiplicative vows) because they raise the value of the first five vows multifold.

A layman is required to follow the seven supplementary vows (Sheelas) also, as they are helpful in the proper observance of the first five main vows. Just as the encircling walls guard town, so do Sheelas (supplementary vows) protect the Anu-Vratas. Out of these seven, the following are called Gunavratas (Multiplicative vows) because they raise the value of the first five vows multifold. Gunavratas: (1) Dig Vrata, a vow to limit worldly activities to fixed points in all the 10 directions, north, south, east, west, north- east, north-west, south-east, south-west, above and below. This brings the merit of Ahimsa with regard to what is beyond such limits. (2) Desha Vrata, a vow to limit worldly activities for a fixed period only. This means that one shall not, during a certain period of time, proceed beyond a certain village, market, street, or house or have anything to do with objects beyond that limit. This secures Ahimsa in regard to what is beyond such confines. (3) Anartha Danda Vrata. Taking a vow not to commit purposeless sin. It is of five kinds: (a) Apa Dhyan, thinking ill of others. (b) Papodesha, preaching ill of others. (c) Pramada Charya. Inconsiderate conduct, such as uselessly breaking the boughs of trees. (d) Himsa dan, preparing or supplying instruments of attack. (e) Dushruti, reading or listening to improper literature. The remaining four supplementary vows are the following Shiksha-vratas or disciplinary vows; so called because they are preparatory to the discipline of an ascetic's life.

The remaining four supplementary vows are the following Shiksha-vratas or disciplinary vows; so called because they are preparatory to the discipline of an ascetic's life. Shiksha Vratas: (1) Samayika. Taking a vow to devote a fixed period everyday, once, teice or thrice, at sunrise, sunset and noon to the contemplation of the self for spiritual advancement. By giving up Rag-Dwesha," affection and aversion and observing equauimity, in all objects, one should practise samayika, equanimity, continuously, as per set procedure, which brings about a realisation of the true nature of self. (2) Proshadhopvasa. Taking a vow to fast on four days of the month, i.e. the two Ashtamis and the two Chaturdashis. To strength the daily practice of Samayika a discipline, one must observe fasting, twice each fortnight. Free from all work, and having given up affection for the body etc., one should commence fasting at middle of the day previous to Proshadha day (which is the 8th and the 14th day of each lunar fortnight). One should then retire to a secluded spot, renounce all sinful activities, abstain from indulgence in all objects of the senses, and observe due restraint of body, speech and mind, and pass time in spiritual contemplation, perform Samayika, engage himself in self study and worship of Jina. The Proshadha day, the second night, and the half of the third day should carefully be passed in the above manner. He who having set himself free from all sinful activities, passes 16 Yamas (48 hours) in the above manner certainly observes the vow of Ahimsa in its thoroughness, for that period.

(3) Bhogopabhoga Pariman. Taking a vow everyday to limit one's enjoyment of consumable and nom-consumable things. Bhoga means enjoyment of an object which can only be used once, such as food and drink, fruits and flowers. Upabhoga means enjoyment of an object which can be used several times, such as furniture, dresses, ornaments, buildings. Himsa is incurred from the use of articles of Bhoga and Upabhoga. One should, therefore, ascertain the reality of things, and renounce these two also, in accordance with his own capacity. The use of all Anant Kaya vegetatables such as potato, ginger, radish must be given up, Anant Kaya or Sadharana vegetable is that which infinite Jivas adopt as their one and common body. In Pratyeka vegetable only one jiva pervades throughout the body. Butter is the birth place of numerous Jivas. Fresh butter if not at once melted on fire and strained away, becomes the place of generation of innumerable Jivas. This is visibly apparent in what is called fermentation. Fermentation in the case of butter, actually commences at once, though it is not visible early. Just like honey, wine and flesh, butter should also be renounced or enjoyment should be limited. (4) Atithi Samvibhag. Taking a vow to take one's food only after feeding ascetics or others, with a part of it. The food offered should be pure and with reverence. The house-holder is also the observer in the last moments of his life, of the process of Sallekhana, peaceful death, which is characterised by non-attachment to the world and by a suppression of the passions. The last thought should be of a calm renunciation of the body, and this thought should ever be present long before death, supervenes. This is, Ahimsa, because all passions have been duly subdued. Thus, the house-holder's vows are twelve with the last or peaceful death as their supplement.

The following 11 stages of spiritual progress (Pratimas) have been laid down for a layman. (1) Darshan (Faith) Pratima. A layman who entertains Right Belief, and follows the five main vows to a limited extent is classed in this stage. He must have a perfect and intelligent, well-reasoned faith in Jainism, i.e., he must have a sound knowledge of its doctrines and their applications in life. (2) Vrata (Vow) Pratima. In this stage he observes the five main vows to a limited extent (Anuvratas), without transgression and follows the seven supplementary vows i.e. three Gunavratas and four Shiksha Vratas. In short, he must not destroy any kind of life, must not tell a lie, must not make use of another person's property without the owner's consent, must be chaste, must limit his necessities of life, and avoid the use of food which involves unnecessary killing of living beings. The three Guna-Vratas are special vows relating to the limitation and determination of his daily work, food, and enjoyment. The remaining four vows relate to his meaitation in the morning, noon and evening, to his keeping fast on certain days, limiting enjoyment everyday of consumable and non-consumable things, and to his duty of daily giving charity in the form of knowledge, medicine, comfort or protection, and food. (3) Samayika (worship) Pratima. In this state he practises faultless contemplation regularly, three times, in the morning, at midday and in the evening, at least for 48 minutes everytime. Worship means self contemplation and purifying one's ideas and emotions.

In this state he practises faultless contemplation regularly, three times, in the morning, at midday and in the evening, at least for 48 minutes everytime. Worship means self contemplation and purifying one's ideas and emotions. (4) Proshadhopavasa (Fortnightly must fast) Pratima. In this stage, he observes regularly a fast faultlessly twice a fortnight i.e. on the 8th and 14th days of each lunar fortnight. (5) Sachitta Tyaga Pratima. In this stage he does not take animate water and vegetable, etc. Sachitta Tyaga means abstinence from the flesh of conscious creatures. He refrains from taking fresh vegetable because they are living. (6) Ratri Bhukta Tyaga Pratima. (Abstinence from eating at night). He does not take or give food or drink at night. There are minute living beings which no amount of light can reveal or disperse, and which must be consumed with meals after sunset. (7) Brahmacharya Celebacy Pratima. He gives up sexual intercourse even with his wife. (8) Arambha Tyaga Pratima. He gives up all professions and all means of earning money and all worldly occupations. Abandonment of merely all worldly engagements and occupations. (9) Parigraha Tyaga Pratima. He gives up all desire for objects of the world and abandons all property; except a very few limited number of clothes and utensils. (10) Anumati Tyaga Pratima. He would not even offer advice on any worldly matter. (11) Uddishta Tyaga Pratima.

(11) Uddishta Tyaga Pratima. In this stage he would not accept food which is prepared particularly for him. He will only accept food which is respectfully offered by a house-holder at the time when he goes out for food. The last three stages 9 to 11 are preparatory to the monk's life. They enjoin a gradual giving up of the world and retiring into some very quiet place to acquire the knowledge of Truth and ultimately to become fit to be a teacher of the Path to Liberation. Six Daily Duties. Every Jain house-holder is ordinarily required to perform the following six daily duties: (1) Deva-Puja. Worship of the Arhats, the adorables. (2) Guru Bhakti. Devotion to the Gurus or Preceptor saints. (3) Svadhyaya. Study of the scriptures. (4) Samyama. Control of the five senses and the mind. In practising Samyam, it is necessary to renounce certain objects of enjoyments with the idea of self-control. (5) Tapa. Austerities such as meditating upon, the nature of soul, every morning and evening, for a fixed time. (6) Dana or Charity. Giving of food, knowledge, medicine, and protection. The causes and processes of mundane ailments are adumbrated in the Jaina karma philosophy. Their remedies are the 11 Stages (Pratimas) of the house-holder's life; and the vows, common to the house-holder and the monk, but followed in a more extended and intensive way by the latter. A saint while observing the five main vows fully and without any transmigration, has to observe the following eight rules of conduct also:

A saint while observing the five main vows fully and without any transmigration, has to observe the following eight rules of conduct also: I. Five kinds of caution (Samiti). (a) Irya Samiti, proper care is walking. (b) Bhasha Samiti, proper care in speaking. (c) Eshna Samiti, proper care in eating. (d) Adana Nikshepa Samiti, proper care in lifting and placing the bowl, etc. (e) Utsarga Samiti, proper care while attending calls of nature. II. Three kinds of Restraint (Gupti) (a) of mind (b) of word (c) of body These eight rules of conduct taken together with the five vows make the thirteen rules of practical Right Conduct laid down for a saint. Six Essential Daily Duties of a Saint (Avashyaka). From the real point of view this means that a really true and independent saint must refrain from all good and bad thought activities. At the same time it is necessary for him not to engage himself in the flickering thought activities concerning various attributes and modifications of all the six substances (Dravyas). He should devote his whole attention to the realisation of the pure nature of his own self. It is only in this condition of self absorption that a saint is said to perform Avashyaka Karma (Independent Action) From the practical point of view they may be briefly described as follows: (1) Pratikramana - Repentence means the statement of the sins and transgressions committed by a saint, during the performance of his daily routine; and making penance for them.

Repentence means the statement of the sins and transgressions committed by a saint, during the performance of his daily routine; and making penance for them. (2) Pratyakhyana - Renpnciation means resolving to avoid particular thought activities and actions in future, which tend to disturb the performance of essential duties. (3) Stuti - praising (4) Vandana - Prostration to the worshipful saints. They are both aspects of devotion which are practised with the object of getting rid of impure thought activities. (5) Samayika - Equanimity. In practising Samayika a saint resorts to some undisturbed solitude, and calmly and cheerfully withdraws all his thought activities, and meditates upon his own soul and its various attributes and modifications. (6) Kayotsarga - This is the relinquishment of attachment to the body and all other objects associated with it. If a saint or a layman merely observes his respective duties and vows, without having self absorption as his real aim, he falls far short of the standard and cannot be called the real follower of the Path of the Conquerors. He is known as a Bahir Atma or external soul, while a saint or a layman who believes in Avashyaka Karma of self absorption and tries to work up to that, and does not restrict himself merely to the observance of external formalities, is called an Antar Atma, internal soul. Nirvana is the result brought about by the practice of self absorption, which is the combination of real Right Belief, real Right Knowledge and real Right Conduct.

Among the Jains there are two main sects: Swetambaras and Digambaras. The Svetambaras are subdivided into Murtipujak, Sthanakvasi and Terapanthi. The latter two do not believe in idol-worship. The three main groups of Digambaras are Bisapanthi, Tarahapanthi and Taranapanthi. They believe in idol-worship. The observance of the great vows are uniform for all the Jains except that the vow of Aparigraha (non-possession) is followed in its full sense by Digambar monks only, who remain unclad. A peacock feather broom and a water pot (tumbdu) are the possessions of Digambar Monks. They keep standing while they eat from the cavity of their palms. Sthanakvasi and Terapanthi monks and nuns carry a piece of cloth tied on their mouth (Muhapatti) which distinguishes them from other monks and nuns. Murtipujak monks and nuns carry a Muhapatti in their hand and they hold it at a distance from the mouth while delivering religious discourses. Some critics call the Jainas Idolatrous, The answer to them is that the Jainas do not worship the stone, silver, gold or diamond of which the images of Jinas are made. They worship the qualities of Total Renunciation of the World, the Acquisition of undisturbable harmony with the infinite, and the identity of the Liberated Soul with peace everlasting, which these images represent. The itinerary of any Jain Pilgrim includes places where the Jinas (Tirthankaras) attained Moksha and became Siddhas. There are five such places associated with twenty-four Tirthankaras.

The itinerary of any Jain Pilgrim includes places where the Jinas (Tirthankaras) attained Moksha and became Siddhas. There are five such places associated with twenty-four Tirthankaras. Mt. Kailas (Astapada) is associated with Rishabha the first Tirthankara. Sammeta Shikharji (Mt. Parasnath), is associated with twenty other Jinas; Champapuri is associated with Vasupujya the twelfth Tirthankara, Mt. Girnar is associated with Neminath the twenty-second Tirthankara, and Pawapuri is associated with Mahavira the last of the twenty-four Jinas or Tirthankaras. Lord Mahavira attained Nirvana at Pawapuri in 527 B C. Pilgrims also visit places considered holy because of their association with various events in the lives of the Jinas. Rajagriha the Tirth of five Hills, is famous because Lord Mahavir's Samavasarana (the assemblage of celestials, men and beasts that heard the Preachings of Mahavira) was held there. Similarly, the Shatrunjaya Mountain in Saurashtra is holy because Rishabha the first Tirthankara had visited it. It was also here that Bharat, the son of Rishabha, built a magnificent temple. On the slopes of Shatrunjaya millions of Jain monks have come to meditate and seek Moksha. The place is considered very sacred. It has more than 800 shrines and 5000 images of the Tirthankaras. Like Shatrunjaya, the twin mountains of Mangi Tungi with their cave temples are revered because from there countless monks of the Digambara Sect have attained Moksha.