Vidyasagar.Guru

1. What is Samhanan Nam Karma ? Due to rise of which speciality comes in the bones-binding, is called Samhanana Nam Karma. 2. How many kinds are there of Samhanana ? Samhanana is of six kinds - Vajrarishabhnarach Samhanana (Adamantine osseous structure/constitution), Vajranarach Samhanana (Less perfect adamantive osseous structure), Narach Samhanana (Skelton like iron arrow - structure), Ardhanarach Samhanana (An osseous structure - half inter-locking & binding joints or semi-joints and bones), Keelak Samhanana (Nailed body joints /Articutation constitution), Asampraptasrpatika Samhanana (Ligatured osseous structure). 3. What are the meaning of Vajra, Rishabha, Narach and Samhanana ? Vajra - Which is like impregnable thunderbolt / adamantine ,i.e. which can not be broken, is called Vajra. Rishabha - Which is used in binding, is Rishabha (joint). Narach-The word Narach means nail just as there is iron nail in the middle of hinges of the door. Samhanana - Aggregate of bones. 4. Give the definition of Samhananas ? Vajrarishabhnarach Samhanana - That body in which the bones, Rishabha & Narach, all these are of thunderbolt, is called Vajrarishabhnarach Samhanana. Vajranarach Samhanana - In which the joints are not of Vajra but are bound with ordinary joints but the nail and bones are of Vajra, is called Vajranarach Samhanana. For example to bind the iron-articles with the jute-string. Narach Samhanana - In which there are nailed body joints by ordinary nails without specific Vajra, is called Narach Samhanana. Ardhanarach Samhanana - In which the body joints, are half fastened with nails, is called Ardhanarach Samhanana. Keelak Samhanana - The non-nailed structure in which the bones are mutually packed/ ensnared through point and pit i.e. there is no seprate nail, is called Keelak Samhanana. Asampraptasrpatika Samhanana - The osseous-structure in which bones are fastened separately with nerves and not mutually nailed, is called Asampraptasrpatika Samhanana. (J.S.K., 4/155) 5. Which of the Samhananas remain in the hellish and celestial body-form and in onesensed beings ? There remains none of the Samhananas in hellish and celestial body-forms and in onesensed beings. 6. How many Samhananas remain in Tiryancha body-form ? All the six Samhananas remain in the Tiryancha body-forms. 7. Which Samhanana remains in the two-sensed to irrational five-sensed Jeevas? The Asampraptasrpatika Samhanana remains in the Jeeva oftwo-sensed to irrational (Asamjni) five-sensed beings. 8. Which Samhanana remains in the human beings and Tiryanchas of Bhogbhumi? The Vajrarishabhanarach Samhanana alone remains in the human beings and Tiryanchas of Bhogbhumi. 9. How many Samhananas remain in the human body-form ? All the six Samhananas remain in the human body-forms. 10. How many Samhananas remain in the women of Karam bhumi? Last three Samhananas remain in the women of Karam bhumi. 11. Which Samhanana remains up to which Gunasthan (spiritual stage of development)? 12. Of which Samhanana goes up to which heaven after death ? 13. Of which Samhanana goes up to which earth (hell)? 14. How many Samhananas remain in the human beings and Tiryanchas of the fifth time-period ? Last three Samhananas remain in the human beings and Tiryanchas of the fifth timeperiod. (Pancham Kala)

1. What is body? Those which melt/decay due to rise of specific physique making Karma (Nama Karma), are bodies or the concourse of infinite times infinite matter-substances, is body. 2. How many bodies are there? Bodies are of five types - (1) Audarik Sharir (The gross body) - The body of human-being & Tiryancha which is decayed and melted, is Audarik body. This body remains Ural i.e. gross. The Hindi word Ural and Sthool, are synonym. (2) Vaikriyak Sharir (Transformable body) - To make the body infinitesimal (small) - huge, light-heavy, etc. of many different kinds, is Vikriya, and the purpose of which body, is precisely Vikriya, is Vaikriyaka body. (3) Aharak Sharir (Projectable / translocational body) - One effigy of one hand height originates from the top of the head of a saint of the sixth stage of spiritual development (of sixth Gunasthan) who is inquisitive for ascertaining the nature of a minute element (reality) or to resolve a doubt that effigy goes to the place where some omniscient or great ascetic well-versed in scriptural knowledge is seated and returns back after getting solution, is called Aharak body. The Aharak body is possessed by the Muni of the sixth stage of spiritual development (Pramattvirat Gunasthan) who is of male-psychic libido (Purush Bhava vedi). The Upsam Samyagdarshan, Knowledge of others thought-form (i.e. Manahparyaya Gyāna) and Parihar Vishuddhi Samyama are prohibited with it. (4) Taijas Sharir (luminous body) - That body which grants brilliance / lusture to Audarika, Vaikriyaka and Aharak bodies, is called Taijas body. It is of two types - (i) Anissarnatmak Taijas - That which always remains with worldly beings. (ii) Nissarnatmak Taijas - That which remain with the saints alone ,endowed with supernatural powers. It is two types - (a) Auspicious Taijas - The Mahamuni (great saints) having moved with compassion / pity being pained seeing the diseases, famine ,etc. suffering of the world, one white coloured effigy of placid-shape emerges from his right shoulder and comes back after removing the famine, diseases, etc. sufferings spreaded in 12 Yojan around, is auspicious luminous body. (b) Inauspicious Taijas - When some Muni is filled with intense anger then one inauspicious effigy of vermilion like red colour and tom-cat like shape emerges from his left shoulder and burning the pre-thought hostile object up to 12 Yojan, burns that restraintful Muni as well. Its height remains 12 Yojan, breath 9 Yojan and extends measuring numerablth part of a Suchyangula (i.e. a large quantity as a unit of area measurement). Or remains of loud-speaker shape. (5) Karman Sharir (Karmic body) - The group of knowledge-obscuring, etc. eight Karmas, is called Karman body. 3. Well, the Audarika body remains gross then what type of other bodies remain ? The bodies ahead of Audarika body are gradually subtle in succession. The Vaikriyaka body remains relatively subtle of the Audarika body, the Aharak body is finer than its predecessor, the Vaikriyaka. The luminous body is still finer than the Aharak one (projectable or translocational body) and the Karmic body is still finer than the luminous body. 4. The bodies ahead are more and more subtle successively then whether their spacepoints are also less and less in succession ? No. The transformable body has innumerable times space-points-particles of the gross one. The translocational body has innumerable times space-particles of the transformable body. The luminous body has infinite-fold space-particles of the translocational body and Karman body possesses infinite-fold space-particles of the luminous body (Tattvarth Sutra, 2/3839). For example there are Indian round-sweet-balls of roasted maze grains, of great millet parched grains, of sweet-droplets (Boondi), of roasted Rajgir and of gram-flour. The sweetballs of maze-grains onward are fine/subtle in sequence but the number of space-points (grains) are more in number successively, similarly the space-points are more but the bodies are subtle. 5. How many maximum number of bodies one Jeeva can have ? A Jeeva can have two to four types of body. Who possesses two body, he has luminous and Karmic body. In case he possesses three, then he has luminous, Karmic and Audarika body or luminous, Karmic & transformable body and if of four body, then he possesses luminous, Karman, gross and transformable body. (Shri Dhavla, book 14/131/237-238) or luminous, Karman, gross and translocational bodies. One can not possess all the five bodies simultaneously because the supernatural power of transformation and of translocation do not co-exist. 6. The master of which body are the Jeeva of which life-course? 7. Which of the bodies are attached to the Jeeva from beginningless time ? Just as the Rahu and Ketu (Mythical monsters who swallow up the Sun & Moon) remain attached beneath the Sun & Moon, similarly luminous & Karman bodies are attached to each and every Jeeva ab-aeterno. 8. Which of the bodies we can see with sense organ of vision ? We can see only gross body with the sense organ of vision, we can not see transformable body but the celestial beings, if they wish so, can cause us to see the transformable body. We can also not see the translocational body and the luminous and Karman body are still very fine. *(1. Attainment of supernatural power by some special austerity.) 9. Which of the bodies are not obstructed (Pratighat) by any one ? The luminous and Karman body are not obstructed by any one. The word Pratighat denotes the obstruction caused by tangible matter to other tangible matters. 10. Which of the bodies are enjoyable ? Those which are with senses. Through which the Jeeva enjoys sensual pleasures (or endure pains), such three bodies are enjoyable-gross, transformable and translocational, the rest two bodies (luminous & Karman) are not enjoyable. 11. Whether the body is the cause of sufferings ? Yes. oh soul, the sufferings which the Jeeva have to endure they all are due to assuming the body. There is no suffering at all after release from the body. 12. For whom the body is beneficial ? Who has engaged this body in observing religion being detached from worldly attains, for him this human body is beneficial.

1. What is birth ? The birth is called assuming the new body abandoning the previous one. 2. What are the kinds of birth ? Birth is of three kinds - Sammaarmurchhan janam ,-1,e, Spontaneous birth - Spontaneous birth is formation of limbs of the body by accepting matters adequate to the respective body from the surrounding atmosphere, for example, just as the magnet draws / accepts its suitable particles of iron. Garabh janam -, i.e.,Uterine Birth - The union of semen and menstrual discharge-an ovum in the mother's womb, is foetus or conceiving by mother after sex-act, is pregnancy or foetus and taking birth from this method, is called birth from uterus or uterine birth. Uppad janam , -i.e., Instantaneous birth ,i.e. birth in the special bed - Upapad is the particular name of the seat of birth of celestial and infernal beings and taking birth by them in this sea,t is called 'Upapada birth', i.e. Birth in the special bed or instantaneous birth. 3. How many kinds is the birth from uterus ? There are three kinds of birth from the uterus - Jarayaja (Placenta) - The membrance enveloping a foetus, which is composed of flesh and blood at the time of birth, is called Jarayu' and who take birth from Jarayu', are called 'Jarayuja', for example - cow, buffalo, human beings, she-goat ,etc.. Andaja (from an egg) - The covering, which is composed of white shell and blood, which is hard like the skin of nail and which is globular or oval in shape, is called egg and who take birth from eggs, are called 'Andaja', for example pigeon, birds, lizard and snake ,etc.. Pota (A type of foetus birth) - The beings who begin to move about from the moment of their birth and there is no covering on them, are called 'Pota', for example deer, lion ,etc.. Note - In 'Jarayuja' the birth takes place in a cover (membrane) of flesh, in incubatory (Andaja) the birth takes place in the egg and then comes out but in un-umbilical (Pota) there is no membrane or cover, that is why it is not called 'Potaja', it is called only 'Pota'. 4. Describe kinds of beings along with their kinds of birth? (1) Celestial beings & infernal beings - 'Upapada' birth (birth in special bed) (2) Human being & animals - Birth from uterus and spontaneous birth. (3) 1,2,3, and 4 sensed beings - Spontaneous birth. (4) Absolute non-developable human beings and Tiryanchas (animal) - Spontaneous birth 5. What is the 'Yoni'? Where Jeeva goes and take birth, is 'Yoni', i.e. female genital organ. 6. What is the difference between 'Yoni' (birth-place) and birth ? 'Yoni' (Nucleus birth-place).is base (Adhar) while the birth is Aadheya ,i.e. who takes the support of 'base' (Aadhar)., i.e. the Yoni is container & the birth contained. 7. What are the principal kinds of Yoni (nucleus)? Fundamentally the Yoni is of two types - Guna Yoni (basic place of birth-reg. body-form) and Aakar Yoni (three types of shape of female Yoni (nucleus, i.e. female genetic organs). The fundamental kinds of Guna Yoni are 9 and secondary kinds are 84 lakh. The nine kinds of Guna Yoni are as follows - 8. How many kinds are there of Akar Yoni? There are 3 kinds of Akar Yoni. 1. Shankavrata - The foetus does not retain in this. 2. Koormonnat - The Teerthankara, Chakravarti, Ardha Chakravarti, Baldeva as well as common men take birth in it. 3. Vansha patra - All the remaining Jeeva related with uterine birth, take birth in it. 9. Which Yoni is of which Jeeva ? The Yoni of celestial and infernal beings is Achitta Yoni ,i.e. consists of non-living matter because the mass of matter substances of the regional place of their birth, is lifeless. The Yoni of uterine-born is Mishra Yoni (mixed Yoni) because the semen and blood in the mothers womb are lifeless which are combined with the soul of the living mother, hence, it is called a mixed birth-place, the Yoni of spontaneously generated are of three kinds. Some take birth from Sacitta Yoni, some from Achitta Yoni while others from Mishra Yoni. Those who have common body generate from living Yoni because they inhabit the common body resiprocally. The rest of the spontantaneous Jeevas are of both the life-less and mixed Yoni. The celestial and infernal beings take rise from both, i.e. hot & cold Yoni because some of their places of instantaneous rise are cold and some hot. The Yoni of fire-bodied is hot. Apart from these the rest have all the three kinds of birth places. The Yoni of celestial, infernal beings and of one-sensed beings are covered, those who have maimed senses (deficient-sensed - two to four sensed) have exposed - Yoni and that the uterine born have Mishra Yoni (mixed womb). (Sarvartha Siddhi, 2/32/324) See table for convenience/ easy approach - 10. Which are 84 lakhs 'Yoni' ? 11. What is Kula (lineage) and how many kinds it is? The Yoni is also called Jati (class or species) and the kinds of Jati is lineage/family (Kula). The total of lineages is 199.5 lakh crores.

1. What is Gati-Agati ? Gati means to go ,i.e. after death in which body-form (Gati) the Jeevas take birth. Agati means to come ,i.e. from which body-form the Jeeva hails in this body-form after death. 2. In how many body-form Jeevas take birth after death from the hell and from how many body-forms the Jeeva hail from in the hell after death? The Jeevas take birth in human & Tiryancha body-form after death from hellish-body - form, such Tiryanchas take birth only as uterine-born five-sensed animals and complete all the Paryapties. Specific mention - The Jeevas coming from the seventh earth become only Tiryanchas but they can not attain right belief in their life. However, the Jeevas coming from sixth earth become human beings or Tiryanchas and they can attain right belief as well as assume partial vows but the human beings can not assume great vows . Jeevas coming from the fifth earth become human beings or Tiryancha. The Tiryancha can also assume partial vow and the human beings can assume partial and great vow but they can not attain salvation. Jeevas coming from the fourth earth become human beings or Tiryanchas. The Tiryancha can also assume partial vow and human beings assuming great vow can also attain salvation but can not become Teerthankara. Jeevas coming from 2nd, 3rd and 1st earth become human-beings and Tiryanchas. The Tiryanchas can also assume partial vow and human beings can also become Teerthankara. (Rajvartika, 3/6/7) Only the human beings and animals can take birth as hellish being but out of them the nonrational beings (Asamjni) five-sensed beings without mind can not go beyond the first earth, Sarisarpa (reptiles), iguana beyond the third earth, the snake serpent beyond the fourth earth and the lion beyond the fifth earth. Women can not go beyond the sixth earth and the men and Tandul Matsya can go up to seventh earth. (Triloksar, 205) 3. In how many body-forms, the Jeevas take birth after death from the Tiryanchabody-form and from how many body-forms the Jeevas come in after death in Tiryancha-body-form after death ? The Jeevas go in all the body-forms after death from Tiryancha Gati but can not go beyond sixteenth heaven in the celestial body-form (Karam Kand, 541). Irrational beings (Asamjni) five-sensed, after death also take birth in all the four body-forms but can not go beyond the first earth and among the celestial body-form, take birth in Bhavanvasi & Vyantara and according to Tiloyapannatti, Triloksar go in Bhavantrika, not in Kalpavasi. One sensed and deficient-sensed (of two to four sensed) take birth in human or Tiryancha body-form but the fire-bodied and air-bodied become only Tiryancha. The beings who take birth in Tiryancha Gati, come from all the four body-forms but the celestial beings up to twelfth heaven take birth in Tiryancha, not beyond that. Only human and Tiryancha take birth as irrational-being and in deficient-sensed. In one sensed, Jeevas come from human, Tiryancha and celestial body form but come only celestial beings up to second heaven, not beyond that and fire-bodied and air-bodied of one-sensed come from Tiryancha & human body-form. 4. In how many body-forms the Jeevas take birth after death from human-body-form and from how many body-forms they come in human body-form? The human beings take birth in all the four body-forms after death and also in the fifth bodyform i.e. also in the Siddha Gati (salvation). Shravakas can not go beyond sixteenth heaven. Dravyalingi Muni, (i.e. having only physical sign of the saint) can go up to Navgraiveyika and the Bhavling Muni (An absolute saint with perfect conduct) can go from 1st heaven up to Sarvartha siddhi Viman (one of the five Anuttar space-craft). Gunasthans of Dravyalingi Muni are from 1st to 5th and that of Bhavlingi from 6th to 12th but the death does not take place in the 12th Gunasthan. In human-body-form the Jeevas come from all the four body-forms but the Jeevas coming from the seventh earth do not become human-beings and the fire-bodied and air-bodied also do not become human beings after death. 5. In how many body-forms the Jeevas take birth after death from celestial body-form and from how many body-forms they come in celestial body-form ? Jeevas take birth in human & Tiryanchas body-form after death from celestial body-form. The celestial beings up to second heaven also become one-sensed but only earth-bodied, water-bodied and vegetable-bodied not fire-bodied, air-bodied. The celestial beings up to 12th heaven also become Tiryancha but beyond that they take birth only in human-bodyform. The celestial being up to Navgraiveyika also become woman and neuter beyond that they become only of male gender. (Karam Kand, 542-543) Note - The celestial beings do not become Vikal Chatushka ,i.e. deficient beings) Jeevas take birth in celestial body-form from human & Tiryancha body-form. Tiryancha come up to 16th heaven. but Asmjni five-sensed take birth up to Bhavantrika not beyond that. Human beings take birth up to Sarvartha Siddhi. 6. In how many body-forms the human beings and Tiryanchas of Bhogbhumi (pleasure land) take birth after death and from which of the body-forms the human beings and Tiryanchas take birth after death in Bhogbhumi? The human beings and Tiryanchas of Bhogbhumi take birth only in celestial body-form after death but false-believers and Sasadan right believers (falling from right faith towards wrong belief ,i.e. mid-way) go / take birth only in Bhavantrika and Avirat right believers (vowless right believers) take birth in first and second heaven. Only human beings and Tiryanchas of Karamabhumi (Action-land) take birth in Bhogbhumi as human beings and Tiryanchas. 7. Which Tiryanchas of the Karambhumi take birth in Bhogbhumi as human beings & Tiryanchas ? Only the Samjni Tiryanchas, i.e. rational five-sensed beings with mind take birth in Bhogbhumi as human beings and Tiryanchas. 8. In how many body-forms the great personage take birth after death and Jeevas of how many body-forms take birth as great personage? 9. Up to which heaven the non-Jain saints take birth ? Charak - Whose characteristic is nakedness, are called Charak. Parivrajaka - Eka Dandi (a group of ascetics which are called Hansha), Tri Dandi (ascetics carrying three staves and having control of thought, speech and action), are called Parivrajaka. Who wear clothes of ruddlish colour. Ajeevaka - Who take food of Kanji. Kanji means rice-water made sour and remain naked. (Triloksar, special meaning of 547) Taapas - Austere who perform Panchagni tapa ,(i.e. observer of austerity sitting near fire kunds (fire-pot) and fire all around him), are called Taapas.

1. What is Life (Age) Karma ? (1) Which leads the Jiva (living beings) to life in the infernal, etc. births, is Ayukarma'. (2) Which leads to assume life, is 'Ayukarma'. (3) Which blocks a living being in a particular body-form, is Ayukarma. 2. During how many Apkarsha Kal age-bond takes place and what is Apkarsha Kal ? Age-bond takes place during eight Apkarsha periods. The suitable time for age bond, is Apkarsha Kala. 3. When age-bond takes place in living beings and Triyanchas, i.e. animals, birds ,etc. of Karmabhumi? Eight declination periods occur in remaining one third part of the age, for example - some person's age is 729 years then there will be no age-bond up to 486 years, the age-bond will occur between first one small time-unit of remaining 243 years and some less 48 minutes (Antramuhurta) If no age-bond occurs during this period then further one third part of remaining age will be calculated sequentially and so on as shown below. in case no age-bond occurs during these eight declination-periods then it will as a rule occur definitely when the remaining age remains Asamkshepaddha Kala' (numerableth part of an Avali) i.e. minimum duration of trail (Avali is time equal to blinking of an eye). One can't move to the next birth (life) without ticket (i.e. without age-bond for the next life). Just as it is written on the ticket-window of the railway station - 'The ticket window will be closed 5 minutes before the departure of the train',i.e. first purchase the ticket then ride on the train, similarly, bind the age first only then the train for next body-form will depart, i.e. death will take place. The age bond can also occur from first declination period and in all the declination periods. ( Shri Dhavla book 14/165) 4. When age-bond takes place in celestial and infernal beings? Age-bond in celestial and infernal beings takes place during eight declination periods of remaining six months of their present age. 5. When age-bond in human beings and Tiryamcha (animals and birds etc.) of Bhogbhumi occurs ? The age-bond of these beings also occurs during eight declination periods of remaining six months of their present age. It takes place in eightApkarsha Kala during last nine months of their age according to other opinion. 6. What is untimely death? Death before completing the present age is untimely death. 7. What are the causes of untimely death ? Acharya Kund Kund Swami has enumerated following causes of untimely death in ‘Bhava Pahud. precept no. 25. विसवेयण रत्तक्खय भय सत्थग्गहण संकिलेसाणं । आहारुस्सासाणं णिरोहणा खिज्जए आउ ।।भाव पाहुड़ 25 ।। Meanings - That is, the age is decayed due to painful suffering from poisoning, anaemia, fear, weapon's hurt, suffering (affliction) and preventing (stopping) of food and breathing. It is called untimely death or 'Kadlighata-maran', i.e. accidental death caused due to any of the above main reasons. 8. Whether untimely death occurs in all the four body-form? No. Celestial beings, infernal beings and human beings and Tiryancha' (animal and birds) of Bhogbhumi do not die of untimely death. Only human beings and 'Tiryamchas' of Karambhumi (Land of action) die of untimely death. 9. Whether all human beings and 'Tiryamcha' die of untimely death ? No. Jiva who has bonded the age for the next birth does not die of untimely death and also beings of 'Charmottam Deha' do not die of untimely death ,(i.e. beings of ultimate and excellent body who will get salvation in the same birth). But untimely death may occur of possessors of 'Charam Deha', (i.e. ultimate body-through which one attains salvation in the same birth) like-Pandavas, etc. Bseings of 'Uttam' body ,i.e. super body-form may also die ofuntimely death, like Subhom Chakravarti, Krishna, Brhamdutta Chakravarti ,etc. Who are both of 'Uttam' (super) and 'Charam body', such Teerthankaras of 'Charmottam Deha' are exceptions of untimely death, untimely death of all others is possible. (Tatvarthvratti, 2/53/110). But Acharya Aklankdeva in the treatise Rajvartika (2/53/6-9), has taken the word ‘Charam' as the adjective of 'Uttam’s, hence beings of 'Charam' body do not die of untimely death. 10. Give the example of untimely death ? One earthen pot is filled with water with a hole in it. One by one drop of water is dropping from it. Suppose this pot is emptied in 24 hours. Some one hits it with a stone due to which whole water came out of it once for all. Same is the position of 'Nisheka' of the 'Ayu Karma' (Specific aggregate of karmic molecules, i.e. percolating cells) which are shedding at every moment. Likewise, some one caused destruction of the body and all the Nishekas' got sheded all together. This very is the state of untimely death. 11. What is' Bhujyaman 'Ayu', whether we can decrease - increase the 'Bhujyaman Ayu,' i.e. present age ? The age which one is presently enjoying, is 'Bhujyamana Ayu'. 'Bhujyamana' (Present age) can not be increased but it can be decreased. 12. Whether bonded age can be decreased or increased ? The age that has been bonded for the next birth is also increased and decreased. Increase takes place only in declination period but decrease can happen at any time, for instance, one truck full of sand is going, a little bit of sand is continuously falling from it by degrees, i.e. declination is happening, but it is to be increased ,i.e. some more sand is to be dropped in it then the truck has to be stopped then only sand can be filled in it. That is to say that increase happens only in Apkarsha period and decrease can happen at any time. 13. What is the equation of age-bond during eight declination periods ? (Suppose) One bonded the age-bond of 100 years during first declination period, and of 120 years during second declination period then age of 120 years will be pre-eminent. In the same way one bonded the age of 100 years in the first declination period and of 80 years in the second declination period then 100 years will remain pre-eminent. (commentary on Karam-Kand, Gatha 643) 14. How much 'Aabadha 'is there of the 'Ayu Karma'? (A time period between binding and fruition of Karmas)? The highest time period between binding and fruition of Ayu Karma' is one third of one 'Purva Koti' and the lowest period is minimal duration of trail (Asamkshepaddha, i.e. neumerablth part of an 'Avali'). (Karam Kand, Gatha 917) 15. What is' Aabadha? Abadha is a time-period between binding and fruition of Karma for instances 'Khir' (rice boiled in milk with sugar) is ready being cooked but it can't be eaten immediately after it is cooked, it is eaten when it becomes some cold. The time consumed in its cooling is Abadha period. 16. Whether untimely death happens due to thought activities of agony/mental pain ? Yes! mental agony increasing due to more tension, excessive labour and family-feud also becomes cause of untimely death. 17. What is called 'Baddhayushka' and whether 'Baddhayushka' can obtain right faith? One who has bonded the age for the next birth, is called 'Baddhayushka'. A 'Jiva' can obtain right faith even after binding any of the four ages. (Karam Kand, 334) 18. Whether a 'Baddhayushka' can assume restraint ? One who has not bonded any of the age, can assume both the partial restraint and complete restraint (Mahavrata). He can assume partial and complete restraint even after binding the age of celestial being but if he has bonded the infernal-age, 'Tiryamcha' - age or the age of human beings, can not assume partial or complete restraint. (Karam Kand, Gatha 334) 19. How much time a Jiva takes in attaining the new body after death ? At the most three 'Samaya'. After it he necessarily starts forming the next body in the fourth 'Samaya'. After death the 'Jiva' goes according to his class ('Shreni'). 'Shreni' is the row of space-points situated in the universe starting from the middle of the universe and goes to upper, lower and slanting like graph paper or warf and woof of the cloth. 20. Whether the 'Jiva' goes straight after death or also takes turn? In both ways. In which the 'Jiva' has to take turn, is 'Vigrahagati', i.e. transit from one body to another or Vigraha' that is movement towards getting the next body, is 'Vigrahagati'. In which no turn is needed, is 'Riju-gati', i.e. straight motion. (Sarvartha Siddhi, 2/25/310) 21. How many kinds are there of Vigraha motions ? These are of four kinds - 'Ishugati', 'Panimukta gati', 'Langalika gati' and 'Gomutrika gati'. 'Ishugati' (straight or bow-like motion) - Turnless motion like an arrow released from the bow, is 'Ishugati'. It takes only one time-unit. 'Panimukta gati' (curved motion or transmigatory motion of soul) - Like substance thrown slanting (oblique) by the hand which takes only one turn, is Panimukta gati. It takes two time-periods. 'Langulika gati' - Like plough which is of two turns. In the same way the motion which takes two turns, is 'Langulika gati'. It takes three time-periods. 'Gomutrika gati' (curved motion in the style of urination of cow) - Just as when the cow urinates while walking then it takes many turns ,i.e. three turns, similarly, the motion of three turns, is calld 'Gomutrika gati'. It takes four time-periods. 22. Who owns 'Vigraha' and 'Avigraha' gati ? The motion of Liberated soul is, precisely, (only) turnless , i.e. it takes no turn at all and that of worldly beings it can either be with 'Vigraha' or without 'Vigraha', i.e. of both the types.

1. Which are the ten states of Karmas ? Ten states of Karmas are following - (1) Bandha (Bondage) - (A) "बंधो णाम दुभाव परिहारेण एयत्तावत्तो" Abandoning duality attaining state of unity, is termed as Bandha. (B) The unification of Karmic matter particles (Karmic molecules of matter-substance) with the soul in the form of Karmas, is Bandha. This is the first state of the ten states of Karmas. Other states precisely begins after the Bandha (bondage). (From first to the 13th Gunasthana). (2) Satva (Existence) - The state between the two stages of the Karmas, i.e. after the Karmic - bondage and before the fruition of Karmas, is called Satva. During this period of time the Karma remains in existence but does not remain active, Just as the medicine does not give immediate effect, but the effect appears after some time, similarly the Karma also remains in existence (Satva) for some duration and gives fruit after some time. (From 1st to 14th Gunasthana). (3) Udai (Rise) - (A) To give fruit according to substance, region, time & disposition, is called Udai. (B) Giving fruit after expiry of time period between binding and fruition of Karma according to the formation of specific aggregate of Karmic molecules, is called Udai. (From 1st to 14th Gunasthana). (4) Udirna (Premature rise) - (A) To bring the substance in the state of fruition of Karma with down-traction ,(i.e. decreasing the duration & intensity of Karmic fruition of earlier bonded Karma) which is in existence but at present is out of time-unit of fruition, is Udirna. (B) Rise of Karmas before expiry of time-period between binding and fruition of Karmaa, is Udirna. Just as your file in the court was kept below many other and your number would have come by evening. You gave Rs. 50/- ,(i.e. made effort) your file came precisely at 12.00 noon. (From 1st to 13th Gunasthana). (5) Utkarshana (uptraction) - Increasing the duration and intensity of Karmic fruition of the earlier bonded Karma, is called Utkarshana. When which configuration of Karma is bonded at that very time the uptraction takes place. From 1st to 13 Gunasthana. Just as the example of Khadirsar happens to come in the commentary 17 of Charitrasar Gat Shravakachar. (6) Apkarshana (Down-traction) - Decreasing the duration and intensity ofKarmic fruition of earlier bonded Karmas, is called Apkarshana. It can happen at any time - Just as King Shrenika bonded age of 33 Sagar afterwards he decreased his age so as to remain 84,000 years due to effect of right faith, i.e. he did Apkarshana of his remaining age. (From 1st to 13th Gunasthana). (7) Sankraman (Transition) - Which configuration of Karma (Prakrati) was earlier bonded, transforming that into other homogeneous sub-class, is Sankraman. (From 1st to 10th Gunasthana) but in the 11th Gunasthana the transition of wrong faith and right-cumwrong faith, takes place. Specific mention - (i) No mutual transition takes place between basic Karmic natures - like no transition of Mohniya Karma takes place into Vedniya Karma similarly also of all other Karmic natures. (ii) The transition of Darshan Mohniya does not take place into Charitra Mohniya. (iii) The transition of the Age Karma does not happen at all. (8) Upsama (Suppression) - The Karma particles which may not come in Udyavali (i.e. a smallest time unit related to fruition of Karmas) or may not get the state of premature fruition of Karmas, is Upsam Karan.(From 1st to 8th Gunasthan). (9) Nidhatti - The incapacity of bringing the Karma in Udyavali (time-limit for fruition of Karma) or incapable of making its transition into other configuration of some Karma, is Nidhatti ,(i.e. that state of Karma is Nidhatti in which the Karma neither transforms in sub-classes nor can have premature fruition but the duration and the intensity of Karmic fruition could be reduced or increased. (From the 1st to 8th Gunasthana). (10) Nikachita - To be incapable of bringing the Karma in Udyavali or of making its transition into other configuration of the same Karma, or in doing its uptraction or downtraction, is Nikachita ,i.e. in this state of Karma neither its duration nor its intensity of fruition could be reduced or increased, nor it can be transformed into its sub-classes. (From 1st to 8th Gunasthana). 2. Give example of ten Karanas (Auspicious-inauspicious Karmic results of beings) ? Bandha - Getting permanent service on 17th Aug., 2005 in some factory for ten years. Sattva - The time duration w.e.f. 17th Aug., 2005 till 1st Oct., 2015. Udai - Joined service on 2nd Oct., 2005. Upsama - Reached factory but had to stop for some time due to missing of the key of the lock Udirna - Reaching factory indeed on 1st Oct., 2005. Apkarshana - The contract of service was for ten years but afterwards it was turned for 9 years. Utkarshana - The contract of service was for ten years but afterwards it was turned for 11 years. Samkramana - The owner of the factory deputed him to other factory. Nidhatti - Joined service on 1st Oct., 2005. The owner of the factory did not depute him to other factory. Joined service in time and remained posted at the proper place. Nikachita - Neither gone to factory on 1st Oct.2005, nor the owner deputed him to other factory, nor reduced his tenure by one year nor increased it by one year, i.e. the service began at proper time at proper place and continued till proper time. 3. Whether the fruit of the Nidhatti and Nikachita is to be endured necessarily ? No. Just as a person who has been sentenced to death then the President can grant him amnesty ,i.e. the death - punishment can be ruled out, similary Shri Veersen Swami writes in Shri Dhavla Pustaka 6 - "जिणबिंबदंसणेण णिधत्तणिकाचिदस्स वि मिच्छतादिकम्मकलावस्स खय दंसणादो।", i.e. the Nidhatti and Nikachita Karma are seen to be destroyed by visiting / paying homage to Jina and the above both the Karmas are destroyed on their own as soon as one enters the 9th Gunasthan. 4. Samkraman, from one point of view, has been told as Bandha, why? The Bandha is of two types - Akarma Bandha (non-functional Karma) - The intake of matter particles exist in the aggregate of Karmic molecules in the form of non-functional Karmas, is Akarma Bandha. Karma Bandha - Transformation of Karmic matters into other form of Karmic configuration, is Karma Bandha, because of it Samkraman is also called Bandha for example , the Satavedniya (pleasure giving Karma) turns into Asata Vedniya (pain giving Karma). 5. Why the uptraction and down-traction have been included in Samkraman ? Also in Apkarshana and Utkarshana the Karma - bondage again takes place in the form of duration and intensity without leaving their Karmic form, hence Apkarshana and Utkarshana have been included in the Samkramana.

1. What is the' Karma'? That which makes the soul dependent on others, is 'Karma'. 2. How the existence of Karma can be known ? The relation of Jeeva & Karma is continuously going on from beginningless time. "Iexist" By this experience, the Jeeva is known. In the world some one is wise, some one is devoid of wisdom, some one is poor, some one is rich, some one is ailing, some one is having good health. From this peculiarity, the existence of Karma can be known. 3. How the Karmas are attracted to the soul ? Just as a fire-heated round lump of iron, when is poured in the water, immediately it attracts water from all around, similarly, at every instant the worldly soul attracts Karma due to activities mind, speech and action through the soul-points. The Karmas cling to our body,due to our attachment-aversion thought activitirs. 4. How many Karmas are there? Karmas are of eight kinds - gyanavarna Karma - That which veils (covers) the attribute of knowledge of the soul, is gyanavarna Karma. Darshanavarana Karma - That which veils (covers) the attribute of perception of the soul, is 'Darshana-varana Karma. Vedniya Karma - That which causes to feel pleasure/pain, is 'Vedniya Karma'. Mohniya Karma - That which kills the attribute of right belief and conduct of the soul, is 'Mohniya Karma'. Ayu Karma - That which detains the soul in a particular body (human, etc.) is 'Ayu Karma'. Nama Karma - That which forms good or bad body, is Nama karma. Gotra Karma - Due to rise of which Karma the soul gets higher/low 'Gotra' (exogamous subdivision of caste), is 'Gotra Karma. Antaraya karma - That which obstructs in donation, profit, enjoyment, consumption and vigour, is 'Antrai Karma'. 5. Which examples are given for showing the functions of all the eight Karmas ? Following examples are given for showing the function of all the eight Karmas - 6. How many Karmas are destructive and how many non-destructive out of these eight Karmas ? Destructive Karmas are four in number and non-destructive Karmas are also four. 1. Destructive Karma - Those which kill the internal virtues of the soul are destructive Karmas. These are four - 'gyanavarna Karma', 'Darshanavarna Karma', 'Mohniya Karma' and 'Antraya Karma'. 2. Non-destructive Karma - Those which do not kill the attributes of menifestion of the state of Godship of the Jeeva, even then keep the Jeeva detained in the world, are non-destructive Karmas. These are four - 'Vedniya Karma', 'Ayu Karma', 'Nama Karma' and 'Gotra Karma'. 7. By which reasons, the 'Jñãnavarna Karma' is bonded? Following are the reasons for binding knowledge-obscuring Karma : 1. Concealing the name of spiritual teacher. 2. Causing difficulties in study of others, for example, to off the light, tearing the book, to steal the book, etc. 3. Hearing the greatness (glory) of the knowledge of someone, not uttering any thing from mouth but keeping envious in innerself. 4. Misuse of the means (instruments) of knowledge. 5. Not imparting knowledge to others, saying - I do not know due to some or the other reason. 6. Not imparting knowledge to others even having it out of jealousy. 7. Preventing the knowledge displayed (brought to light) by others. (Tattvartha Sutra, 6/10) 8. Selling the scriptures, etc. 'Jñõnavarna Karma' is bonded due to above reasons. (Raj Vartika, 6/10/20) 8. By which reasons, the 'Darshanavarna Karma' is bonded? Perception-obscuring Karma is bonded due to following - Envy in perception, obstruction in perception, to make someone blind, contrary (opposite) tendency against the nature of senses, pride of vision, prolonged sleep, sleeping in the day, idleness, atheism, blaming the right-believer (censuring), praising the false place of pilgrimage, violence and having disposition of hate (languor) towards saints, etc., are the reasons for binding of 'Darshanavarna Karma'. (Raj Vartika, 6/10/20) 9. What are the reasons of the bondage of 'Vedniya Karma'? Vedniya Karma is bonded due to following - Existence of suffering, sorrow, agony, moaning, injury to others and pathetic mourning in ownself, in others or in both, are the reasons of the bondage of 'Asata Vedniya Karma' and having compassion towards all living beings, service of those engaged in observing vows, charity, restraint with slight attachment, partial restraint, childish austerity, keeping peace (tranquility of hearts), renouncing greed passion ,etc., are causes of binding 'Sata Vedniya Karma'. (Tattvartha Sutra, 6/11-12) 10. What are the reasons of 'Mohniya Karma'- bondage ? Mohniya Karma is bonded due to following - Attributing faults to Omniscient, to the scriptures, to the congregation of ascetics, to the true religion and to the celestial beings lead to the bondage of 'Darshan Mohniya Karma' (faith-deluding Karma),i.e. bondage of false-belief and due to intense feeling of passions, preventing some one from taking/accepting vows of conduct, causing to corrupt someone by conduct lead to 'Charitra Mohniya Karma' (conduct - deluding Karma). (T. S., 6/13-14) 11. What are the reason of 'Ayu Karma'- bondage ? The Age Karma is bonded due to following - Narkayu - life of hell - Excessive endevour in occupational and house-hold activities leading to violence of living beings and excessive attachment to belongings lead to the life of infernal regions. (Tatvartha Sutra, 6/15) Triyanchayu - Animal life - Due to deceit, illusive passion, treachery, counselling contrary to spiritual instructions (Sarvartha Siddhi, 6/16/640), not paying somebody's debt, etc. Manushayayu - Human life - Due to natural mildness or naturally mild, affectionate in offering food ,etc. to worthy persons (ascetics ,etc.) slight house-hold injury and slight attachment to belongings etc. (Raj Vartika, 6/17) Devayu - Due to observing restraint, mildness of passion (less passionate), giving donation, serving places of pilgrimage, involuntary dissociation of Karmas, penance practised by a wrong-believer (childish austerity),etc. (Tattvartha Sutra, 6/20) 12. What are reasons of the bondage of 'Nama Karma' ? (Physique-making karma) The following are the reasons for binding Physique-making Karma - Crookedness of mind, speech and body ,i.e. thinking something but speaking something other and still doing altogether other, slandering, unsteadiness of mind, using false (spurious) weights and measures and deceiving others, are the reasons for the bondage of inauspicious 'Nama Karma' (Rajvartika, 6/22/1-4). Contrary to these, namely straightforwardness of mind, speech and body, renunciation of slandering, steadiness of mind, etc. lead to the bondage of auspicious - physique-making Karma' and the Teerthankara auspicious-physiquemaking Karma is bonded by meditating Solahkaran Bhavna (sixteen reflexions leading to Teerthankar-Karmic nature). (Tattvartha Sutra, 6/23) 13. What are the reasons of Gotra Karma bondage ? Following are the reasons for binding Gotra Karma - Censuring others and praising one's ownself, concealing good qualities present in others and proclaiming noble qualities absent in own-self, absence of devotion to Arihant Deity (Omniscient), etc. lead to the bondage of low status Karma. Contrary to this, disparagement of one's ownself, praise of others, not proclaiming one's own good qualities and proclaiming the good qualities of others and bowing before the Omniscient ,i.e. displaying devotion to Arihant Deva ,etc., are the causes of the bondage of auspicious (high) 'Gotra Karma' (high status determing Karma). (Tattvartha Sutra, 6/25-26) 14. What are the reasons of 'Amtraya Karma'- bondage (obstructive karma) ? Following are the reasons for binding Antraya Karma - Causing obstacle in charity, prohibiting worship of Lord Jina, using for one's ownself the worshipping articles already offered to the Lord (remains of an offering made to a deity) and hiding (concealing) one's own strength, i.e. capacity or power ,etc. lead to bondage of 'Antraya Karma'. (Tattvartha Sutra, 6/27) 15. What are called 'Dravya Karma', 'Bhava Karma' and 'No-Karma' ? Dravya Karma - Aggregate / lump of matter-particles related to soul, is called 'Dravya Karma' (Karma Kanda-6) or the karmic body ('Karman sharir') which is the root cause of the generation (origin) of all types of bodies, is called 'Dravya Karma' (Raj vartika, 2/25/3). Bhava Karma - i.e. Psychical Karma having passionful nature. The potency of aggregate/lump of matter-particles to give fruit, is Bhava Karma (G.K.,6) or the feelings of attachment-aversion, are Bhava Karma. No-Karma (i.e. gross body-karma) - Due to rise of 'Audarika' (gross body), 'Vaikriyika' (transformable body), 'Aharaka' (the projective or assimilative body) and 'Taijasa' (luminious body) 'Nama Karma' four types of body are generated. They are 'No-Karma' body, the fifth is the 'Karmic body', it is, precisely, a Karma in itself. (J.K. 244) 16. What 'Jñãnavarna',etc. Karma say ? Gyanavarna Karma - Gyanavarna Karma tells that I caused a great valiant like 'Bahubali' standing for one year, did not let him attain the Omniscience. Darshanavarana Karma - Darshanavarana Karma tells that I abstained / refrained even an ascetic of perfect conduct from perceiving the soul and compelled him to undertake again the journey to the inferno and 'Nigoda' destination. Vedniya Karma - Vedniya Karma tells that I caused the body of Sanat Kumar Muniraj to suffer the disease of leprosy for 700 years and for 100 years of the body of Vadiraj Muni and caused Shripal to be exiled from the kingdom by making him leprous who had the strength of crore of combatants, . Mohniya Karma - Mohniya Karma tells that I caused an eminent person like Rama to roam keeping the dead body of Laxmana on his shoulder for six months and caused him to search Seeta in the forest after forest. Demoted Muniraj even of the stage of suppressional ladder (Upsama Shreni) to the first stage of spiritual development, i.e. stage of wrong belief. Ayu Karma - Ayu Karma tells that I have kept blocked even a man of irrevocable right faith ,i.e. Kshayika Samyagdrishti like king Shrenika and personages like Ravana, Subhom Chakravarti ,etc. in hell. Nama or Physique making Karma - tells that I have made many beings as dumb, hunchbacked, black, Ashtavakra (man of crooked limbs in eight parts of the body),etc. Gotra Karma or status determining Karma - Gotra Karma tells that I had thrown many beings in high and low pedigree. Antraya Karma - Antraya Karma' tells that I prevented 'Adinath Muniraj' from finding food for 7 months and 9 days. 17. How many' Karmas take rise of one being ? All the eight Karma take rise from first Gunasthan (Stage of spiritual development) to the tenth Gunasthan and in the eleventh and twelfth Gunasthan all the seven Karmas except deluding (Mohniya) Karma and in the thirteenth & fourteenth Gunasthan, four nondestructive Karmas take rise.

1. What is the Paryapti' and how many kinds it is? (A) Parisamantat apti - paryapti: Shaktinispattirityarthah (J.S. Kosha, 3/40), i.e. Attainment from all around all the four sides, is Paryapti, i.e. to attain strength, is Paryapti. (B) The attainment of a special type of material strength useful in maintaining life by intake of matter particles (Pudgal Parmanu) from the first instant of the time of assuming new life course, is called Paryapti, i.e. the capacity of completion of the characteristics of the body. Paryapti is of six kinds - Ahar Paryapti - The Jeeva receives which Nokaram Vargnayen (aggregate of quasiKarmic atoms/quasi Nokarmic molecules), expedient in assuming a new body leaving the previous one, the completion of that causative power of the Jeeva of converting the particles of those Vargnayen into solid & liquid form, is Ahar Paryapti. Sharir Paryapti (Completion of organs and sub-organs of the body)- The completion of Jeeva's causative power of converting matter-particles of the aggregate of Nokarmic molecules in the form of hard bone etc. organs which he had converted into solid form and into blood, etc. which he had converted into liquid form, is Sharir Paryapti. Indriya Paryapti (Complete development of senses) - The completion of Jeeva's causative power of converting matter-particles of Nokarmic molecules of Ahar Vargna (i.e. aggregate of molecules suitable for body formation) into shape of senses and power of grasping objects by senses, is Indriya Paryapti. Swasochhvas Paryapti (Complete development of respiration) - The completion of Jeeva's causative power of converting matter-particles of the aggregate of molecules of Ahar vargna (i.e. aggregate of Nokarmic molecules suitable for body formation) into respiration form, is Swasochhvas Paryapti. Bhasha Paryapti (Power of vocal completion) - The completion of Jeeva's causative power of converting matter-particles of the aggregate of molecules of Bhasha vargna ,(i.e. aggregate of Nokarmic molecules suitable for formation of speech) into words form, is Bhasha Paryapti. Manah Paryapti (Completion of mental development) - The completion of Jeeva causative power of converting matter-particles of the aggregate of Nokarmic molecules related to forming of mental faculty into the form of eight-petaled lotus-shaped mind and the attainment of the power of thinking properly, is Manah Paryapti. The time of completion of each Paryapti is Antarmuhurta and the time of completion of all these Paryapties together is also Antarmuhurta. (commentary of Moolachar, 1047) 2. What is 'Paryaptaka', 'Nirvratya Paryaptaka' and 'Labdhayaparyaptaka'? Paryaptaka - The Jeeva with rise of Paryapta Namkarma (physique making Karma of completion of the characteristic of the body) whose all the Paryapti are completed, is a Paryaptaka Jeeva. Specific mention - Some Acharya have described that Jeeva is Paryaptaka whose all Paryapti have been completed while some Acharya have described Paryaptaka on completion of Sharira Paryapti. Nirvratyaparyaptaka (Due to completion) - Jeeva whose all Paryapti have began and would as a rule, be completed within an Antarmuhurta due to rise of Paryapt Namkarma and as long as their Sharir Paryapti is not completed till then, they are called Nirvratyaparyaptaka Jeeva. (J.K., 121) Labdhayaparyaptaka - The Jeeva with rise of Aparyapta Namkarma who has began completing Paryapties but does not complete any of the Paryapti and dies, is a . Labdhayaparyaptaka Jeeva (J.K., 122) 3. How many maximum a Labdhayaparyaptaka Jeeva can ,(i.e. Absolutely non-developable being) take birth in an Antarmuhurta ? If a Labdhayaparyaptaka Jeeva constantly takes birth and dies then he can take birth as well as dies at the most 66336 times in an Antarmuhurta. Out of these birth-deaths the duration of each birth-death measures one Kshudra Bhava, i.e. one eighteenth part of one respiration (nerve beat). Hence the exact duration of respirations of 66336 births comes to 3685/1/3,. During this period - (J.K., 123-25) Maximum births are 66336 taking all together in an Antarmuhurta. 4. In which 'Gunasthans' the state of 'Labdhayaparyaptaka', 'Nirvratyaparyaptaka', and 'Paryaptaka' remains ? The state of Labdhayaparyaptaka remains only in wrong belief Gunasthans and that too of the life-course of humans and Tiryanchas who take birth by instantaneous birth, not of other Jeevas. The state of Nirvratyaparyaptaka remains in wrong belief, Sasadan Samyaktva (falling from right faith towards wrong belief,i.e. mid-way), Avirat Samyaktva (vow-less right belief), Pramattvirat ,i.e. perfect vow but vitiated by carelessness (with regard to assimilative body) and Sayog Kevali Gunasthan, (with regard to Samuddhat Kevli, i.e. emanation of soul points from the body without leaving the body). The state of Paryapta remains in all Gunasthans. 5. How many' Paryapties 'remain in which Gunasthan and of which Jeeva ? Six Paryapties remain in all the Gunasthan but 4 Paryapti remain in the one-sensed beings except vocal completion and mind-completion. There remain 5 Paryapties in two sensed to Asamjni five-sensed except mind and all six Paryapties in Samnji five-sensed and none of the Paryapties remains in Karman Kaya Yoga (Karmic body activities). (Moolachar, 1048-49) 6. The narration of'Aparyapta Avastha 'comes in many places, which should be understood there,' Labdhi Aparyapta 'or 'Nirvratti Aparyapta '? The meaning is understood according to the context. In the context of deities, infernal beings, in Aharakmishra Kaya Yoga ,(i.e. Assimilative mixed body vibration) in Kapat Samudhghat, the meaning is Nirvratti Aparyapta and in the context of human and Tiryanchas of first Gunasthan, in both, the meaning is any one, the Labdhi Aparyapta or Nirvratti Aparyapta but in the context of second and fourth Gunasthan, the meaning Aparyapta is precisely Nirvratt Aparyapta and because of absence of Paryapti in Karman Kaya Yoga the meaning is normally taken as Aparyapta.

1. What is Sin, and what are its kinds ? Doing of which deeds many kinds of sufferings have to be endured in this world and in the next world and has to tolerate blame and defamation, is called Sin. Sins are five - 'Himsa' ,i.e. Violence, 'Jhoot', i.e. Falsehood, 'Chori', i.e. Theft, 'Kushil,' i.e. unchastity/bad Character and 'Parigraha', i.e. Attachment to belongings. 2. What is the literal meaning of Sin (Papa) ? "पाति रक्षति आत्मानं शुभादिति पापम्"।। ''तदसद्वेद्यादि", i.e. that which sets apart (saves) the soul from auspiciousness, is Sin, for example 'Asata-Vedniya', etc. (Pain - causing Karma). 3. What is violence ? To kill any one by way of mind, speech and body, to cause pain, is called violence and to kill one's own-self is also called violence. 4. How many kinds the violence is ? It is of four kinds - Intentional (Samkalpi), 'Arambhi Himsa", i.e. accidental or inevitable violence in performing various house-hold duties, 'Occupational' violence (Udyami Himsa) and Protective violence, i.e. for self defence (Virodhi Himsa). 1. Intentional Violence - The disposition to kill any being with definite intention, is Intentional violence. After determination to kill, any being may die or not but sin is necessarily occurs. Sacrificing any being, burning an effigy, beating photographs (paintings or pictures) made or carved on wood ,etc., eating globule sweets and biscuits of the shape of birds ,etc., violence in slaughter houses, using insecticides, killing birds, etc. in video games Laxman Rekha, equipments and other things for killing mosquitos, etc. all acts are Intentional violence. 2. Accidental Violence - The house-holder has to fetch the water for cooking, to burn the fire, to fan, to scratch vegetables, to clean the house and the body and has to wash the clothes ,etc. In these works six kinds of body-forms of living beings (Shatkaya) are afflicted. This is called Accidental violence. This kind of violence is forgiveable for a 'Shravaka' but these works should be performed with prudence and cautiousness. 3. Occupational Violence - The life of the house-holder can not run without money. He works as farmer, transacts business, accepts government services ,etc. for earning money. The violence that occurs in these activities, is Occupational violence. There is whole world of difference between Occupational violence and the occupation of violence. There is great and intense sin in carrying out slaughter house, fish-farming, poultry farming ,etc. it can not be included in Occupational violence, it is Samkalpi Himsa' (Intentional violence). 4. Protective Violence - If one has to wage or face war with any one for protecting self, for protecting family, society, culture, religious 'Aytana', (i.e. Deity, scriptures and Guru and the their followers), for protecting the nation, and even if some one is killed in this battle then it is Protective violence, for example Laxman had killed Ravana. This violence is forgiveable for 'Shravaka', only 'Samkalpi Himsa' (Intentional Violence) is abandoned by the Shravaka'; not the Accidental, Occupational and Protective Violence. 5. What is the equation of violence ? Violent without doing violence - for instance an angler (fisherman) went to angle fish, not a single fish was caught yet he will be called a Violent one. Some one moved off with the purpose to kill some one and that person was not found there, so he could not kill him, even then he will be stained with the sin of violence. Not Violent even occurance of violence - For instance, the doctor was operating a patient for curing him but he died, even then the doctor is not violent. Same is the case of a saint moving cautiously with 'Irya Samiti', vehicle of fire-brigade, ambulance ,etc. Violence is done by one but its effect (fruits) suffer many - One person is offering sacrifice thousands of men are seconding it (approving and appearciating it) ,all are guilty of sin and the fruit of this collective sin results in thousands of deaths in flood, rail and plane accidents, etc. Similarly, making merriment in the fight of animals-birds ,etc., enjoying burning of effigy etc. are examples of this type of violence. Violence is done by many but its result gets one - One ruler of kingdom attacking other state, wages war against him, Thousands of soldiers die killing each other. The sin of all will be attached to the king, the soldiers wield weapons indeed only for earning their bread. Whatever preparations and beginning are done in the marriage, its sin is attached to the bride and bridegroom. Work is the same but it effects are different - Formerly any one used to eat onion - potato and also himself cooked them. Now he has stopped eating onion - potato but is obliged to cook for other family members. Formerly the passion was intense now it is mild passion. 6. What are the reasons of violence ? The violence is committed mainly due to four reasons - 1. Due to anger - Dwarka was burnt due to anger of 'Dwipayan Muni', story of king-Parrot, story of snake-mongoose-son and woman ,etc. 2. Due to pride - Bharat Chakravarti discharged the 'Chakra' (a kind of indefeatable weapon of Chakravarti) on 'Bahubali'. 3. Due to deceitfulness - (i) Many person will be found who had kidnapped the child for money. Out of fear that what people will think/tell about them if their deceitful conduct is known to them, due to this reason they kill the child. (ii) The improper conduct of wife is known to the husband, he tells in the house that he intends to adopt asceticism. The wife understands that her improper conduct has become known to him that is why he is assuming asceticism. She thinks that he will disclose her deceitfulness, therefore, she mixes poison in the food and serves that very food to the husband due to which the husband dies. (iii) 'Abortion' is also the result of deceitfulness. 4. Due to greed - Pandavas were confined to be killed in the house of lac which was set on fire, it may well be, that they got out through the tunnel. The violence that is beings committed in slaughter house is also due to greed. 7. What is the fruit of relinquishing violence ? 1. Relinquishing only the meat of crow, Khadirsar Bheel (a soul of king Shrenika) will be a Teerthankara just in his next birth. 2. Yampal 'Chandal' (an outcaste) relinquished eating meat for one day (Chaturdashi), and became master of heavenly abode of pleasures and prosperity. 8. What is the return (effect) of violence ? Violence is, precisely, the door of misfortune and ocean of sins. Meat-eaters suffer pangs of hell and here are liable to endure the sufferings of prison ,etc. (Jñãnarnav, 8/17-18) 9. What is sin of falsehood ? That which is seen by eyes, is heard with ears, not telling just like that, is falsehood. Such type of truth should also not be spoken due to which any one may have to lose his life and to tell a blind a blind, a thief a thief, a robber a robber, is also falsehood, because telling a blind a blind causes pain to him. Some one has said - अंधे से अंधा कहो, तुरतई परहै टूट। धीरे-धीरे पूछ लो, कैसे गई है फूट॥ "Tell a blind, a blind, immediately he will react. Ask him slowly and patiently, how eyes gone, in fact." 10. What are reasons of telling lie ? Untruth (falsehood) is spoken due to nescience (Ignorance), anger, greed, fear, pride, affection, etc. 1. Affection - King Vasu told lie out of affection towards the wife of Guru - Story of Guru 'Kshirkadamb's' son - "Parvata', 'Narad', the son of seth , Prince Vasu. 2. Greed - 'Satyaghosha' named priest used to tell a lie due to greed. 11. What is the result of telling lie ? 'Satyaghosha told a lie, here he had to endure insult (defamation) and now is suffering grief in the hell. 12. What is the sin of theft ? Taking thing kept by any one, forgotten by any one or a thing not given by any one or lifting it to give that to any other one, is called theft. All are aware of ten vitalities, but the eleventh vitality is grain. Vitality does not remain stable without grain, therefore it has also been called as vitality. Grain is obtained by money, therefore, the money has been called as the twelfth vitality. Therefore, stealing other's money means, in the right sense, precisely to take his vitality. 13. What are the reasons of stealing ? A living beings indulges in stealing due to three reasons, viz due to poverty, to become a wealthy one and wishing that no one shouldremain rich ,i.e. the rich may become poor. 14. What is the effect (fruit) of stealing ? On being caught, the thief has to endure many kinds of punishments and sometimes gets capital punishment, i.e. to be hanged till death and has to suffer the pains / griefs of hell in the next world. 15. What is the sin of bad character / conduct ? Indulging in sexual relation with other woman /man, leaving his/her own married wife/husband, is sin of bad character. Abusing is also called sin of bad character. 16. Why the sin of bad character is done ? One reason is the rise of 'Charitra-Mohniya,' i.e. conduct-deluding Karma, the other reason is the desire of sensual pleasure. 17. What is the effect (fruit) of the sin of bad character ? Adulterous are caused to be embraced by hot and very hot puppets in the hell and here they suffer from disease of Aids ,etc. due to sin of bad character (Kushil). 18. What is sin of attachments to belongings ? Having intense/strong feeling of myness or proprietary interest (delusion) in worldly objects like land, house, wealth, gold, silver ,etc., is the sin of attachment to belongings (Parigraha). 19. Why the possessions are collected ? People collect possessions with the desire to become the wealthiest one in the world. 20. How the 'Shravaka' will lead his life without possessions. What is necessary (a bare necessity) keeping that much is correct, keeping some more so as to enable to donote to the nation, for religion and to co-fellow religious fellows will be called accumulation but to collect more things than what is needed, is 'Parigraha' (attachment to belongings) 21. What is the effect (fruit) of attachment to belongings ? When a big portion of possessions is lost the person becomes uneasy and distressed and when the government raids are conducted, the wealth is also lost and he has to endure disgrace as well. A possessor of too much possessions/belongings also binds the age of the hell. 22. Enumerate the names of persons who have become notorious in each of all these five sins ? (Ratankarand Shravakachar, 65)

1. What is passion (Kashaya) ? Which kills/destroys the attribute of conduct of the soul, is called Kashaya (passion). (R.V. 9/7/11) The word Kashaya is the combination of two words Kas +aya. 'Kas' means the world, because the living beings suffer many troubles by griefs in this world, and 'Aya' means the profit, thus Kashaya means by which the world ,i.e. transmigration is obtained, is Kashaya. 'Kashaya' is called the inner impure disposition of the soul, the being suffers griefs/pains transmigrating in all the four body-forms by these 'Kashaya'. 'Kashaya' (passion) is like a magnet by which the 'Karmas' clings to the soul. " That which throbs, does violence (do harm), i.e. destroys / kills the soul, is called Kashaya, i.e. passion. The Hindi word "Kashaya" means the extract of bark, leave, root and fruit. Just as that extract changes the colour of the clothes, etc. similarly the passion also destroying the forbearance, etc. virtues of the Jeeva, makes him otherwise, hence, anger, etc., are called passion. (Bhagwati Aradhna, 27) 2. In which life-course, the living beings takes birth due to which Kashaya (passion)? There is, as a rule, rise of anger in the first time period in beings taking birth in infernal bodyform, the rise of pride in human body-form, rise of deceit (illusion) in animal body-form and rise of greed in celestial body-form (according to Acharya Shri Yativrashabh) and there is abundance of these very passions in these life-courses. But abundance of greed remains in women. 3. What are the kinds of passion (Kashaya) ? In general the passions are of four kinds. Anger, pride, deceit (illusion) and greed. Each of these four are further divided into four sub-classes, namely, 'Anantanubandhi', (i.e. which leads to infinite births) anger, pride, deceit and greed, 'Apratyakhyanavarna', (i.e. which hinders partial abstinence) anger, pride, deceit and greed, Pratyakhyanavarana' ,(i.e. which disturbs complete self-restraint) anger, pride, deceit, greed and 'Samjvalana', (i.e. which interferes in perfect conduct), anger, pride, deceit and greed. 4. What is 'Anantanubandhi' 'Kashaya'? The nature of which is to bind infinite births, is 'Anantanubandhi Kashaya'. This passion kills both, the right-belief and right-conduct. (Karam Kand - 45) 5. What is 'Apratyakhyanavarana Kashaya' ? That which kills partial abstinence, is 'Apratyakhyanavarana Kashaya'. 'Apratyakhyan' means that which obstructs/covers partial abstinence, i.e. which does not let to take partial abstinence, is 'Apratyakhyanavarana Kashaya'. (Karam Kand - 45) 6. What is 'Pratyakhyanavarana Kashaya'? That which kills the entire restraint is 'Pratyakhyanavarana Kashaya'. 'Pratyakhyana' means that which obstructs (covers) restraint, does not let to accept restraint, is 'Pratyakhyanavarana Kashaya'. (Karam Kand - 45) 7. What is 'Samjvalana Kashaya' ? In the existence of which passion ,however the Sakal Samyama (restraint without all attachment & passions) exists but the Yatha khiyata Samyama, i.e. perfect Samyama is not manifested, is Samjvalana Kashaya. 8. Which are the examples and fruits of the powers of passions ? See the table given below- Fruit (effect) - The fruit of Anantanubandhi Kashaya is body-form of hell, of Apratyakhyanavarana Kashaya is body-form of animals, of Pratyakhyanavarana Kashaya is human body-form and that of Samjvalana Kashaya ,is celestial body-form. (Jeeva Kand - Gatha 284-287) 9. How much time of influence (nurture-period) is there of passions ? The influence (nurture) period of Anantanubandhi Kashaya remains more than six months and until numerable, innumerable and infinite births, of Apratyakhyanavarana Kashaya up to six months, of Pratyakhyanavarana Kashaya till half the lunar month, i.e. 15 days (one fortnight) and that of Samjvalana Kashaya up to only a small unit of time (less than 48 minutes). (Karam Kand - 46) 10. What is the passion of anger ? Anger is the cruel feeling of harming, destroying or damaging self and others. It may be inimical or otherwise to anyone but it necessarily harms one's own-self. The anger is like a burning cinder which if is thrown on others, the others may burn or not but the hand of the thrower is necessarily burnt. It increases the heart-beatings (throbbing of heart), hands and feet begin to tremble ,eyes become red and prudence as to what is beneficial and what is inimical, is finished. 11. What are the causes (motives) of Anger ? Rise of Kashaya. Due to hunger and thirst. The desire is not fulfilled. Any one tells (accuses) one's right thing or work as wrong. Due to lack of knowledge. 12. Explain the influence (fruits) of the passion of Anger ? Due to anger 'Dwipayan Muni' took birth as 'Agnikumara Deva' (a type of deity known as god of fire). Food and water taken at the time of anger becomes poison. King Arvind took birth in the hell due to anger. 13. How can we save ourselves from the passion of Anger? We can save ourselves from the passion of anger as stated below : Sufferings or pains of others should be understood as of ourselves. Real state of affairs should be understood (story of mongoose, snake and a child). The place of incident / happening should be changed as Sharvan Kumara did. Not to answer i.e. the quarrel disappears keeping mum. Look at the sky for some moments. 14. Whose anger remains for what time ? (up to when ?) The anger of Guru remains till they are greeted respectfully. Their anger comes to an end after greeting them. Anger of Kshatris remains till death, i.e. for a very long time or their anger results in destroying the vital breath (life). Anger of Brahmins remains till alms. it is quieted/pacified after getting alms. Anger of Traders (merchants) remains till loving words. They become quieted by loving words abandoning the anger. Anger of Land-owners and money-lenders is quieted on paying their debt. (Nitivakyamirtam) Anger of Learned remain till hearing their praise. Their anger is quieted as soon as they are praised. Anger of Children remains till they do not get their favourite thing. Their anger is pacified as soon as they get their desired thing. Anger of ladies remains till they do not get Sarri & ornaments of their liking. Their anger is subsided as soon as they get them. 15. What is pride-passion ? Egoism, pride, arrogance (conceit, vanity), is called pride-passion (Mana Kashaya) or absence of modesty towards others because of resentment or having arrogances of knowledge, penance, caste, etc. (Shri Dhavla Pustaka, 1/111/351) 16. What is the effect (result/fruit) of 'Mana Kashaya'? Ravana Vidyadhar has to go to hell, Durgandha named girl suffered much pains, Marichi Risi has to stray in many evil life-courses (due to Mana Kashaya). 17. How can the 'Mana Kashaya' is checked ? Whichever arrogance (pride) one is in possession among all the eight arrogances, should look at more worthy people than one's own-self, then the pride shall go down on its own. If there is pride of knowledge, look at the Omniscient, if it is pride of wealth, then look at Chakarvarti, if it is pride of beauty then look at the 'Kamadeva' (the god of love), if it is pride of strength, then look at Bhim, Ravana, Similarly, other arrogances may be under stood. 18. What is passion of deceit (Maya Kashaya) ? Whatever crookedness or deceit is practiced for cheating others is 'Maya Kashaya'. Trying to conceal heart-felt thoughts, is Maya Kashaya'. Non-uniformity in mind, speech and body, is called deceitful practice. Such persons are called cheaters or deceivers, even father-mother, brother, sister do not believe the words of such persons. 19. What is the effect (fruit) of 'Maya Kashaya'? Due to deceitful action (practice), even Mirdumati Maharaj has to go in the body-form of elephant. A blemish (blot) was appended with the name of Yudhishtra because in war he uttered i.e. 'Ashvatthama is caused to death-whether human being or an elephant ? 20. How can the passion of deceit is checked ? None of the deceitful behaviour of any one has remained hidden till today, precisely it is disclosed in the last. Hence, by living with simplicity, straightforwardness, honesty, frankness in speaking, uniformity between words and acts, hiding one's own virtues and disclosing own faults, etc., the passion of deceit can be checked. And always remember that the deceitful, is not close associate of any one. 21. What is passion of greed (Lobha Kashaya)? Intense desire for wealth ,etc. is 'Lobha Kashaya'. Passionate wisdom of myness in outer objects, is greed. It has been called as the father of all the five sins - A covetous (greedy) is never happy. He always remains burning in the fire of desire that he should always get more and more, neither does he enjoy himself nor let others to enjoy. 22. What is the effect (result) of 'Lobha Kashaya' (passion of greed)? 'Kauravas' have to go to hell due to greed. The answer to the question - who is the father of sin? Pandit Ji has to bear insult/disgrace by the prostitute. That farmer who was assured to get desired land for 1000/- Rubals (a Russian currency) died of running and running due to greed. 23. How can one save one's-own-self from 'Lobha Kashaya'? The sea is not satisfied with the thousands of rivers; the fire does not satisfy with thousand tons of wood; no satiety is felt even after enjoying the pleasures of heaven for 'Sagropam' years (a transcendental time limit, a Sagar is a measuring unit of ten Korha-korhi 'Palya' according to transcendental mathematics), then what can happen here (can be enjoyed) in the total age of 60-70 years. Bharat Chakaravarti had fight with his brother but in the end he had to abandon the kingdom, then why are we all running after it tenaciously and destroying our-life? We should think like this. 24. What is ‘No Kashaya’ (Quasi-passion)? That which makes one feel the passion slightly, is called quasi-passion (Akashaya). 25. What are the kinds of 'No Kashaya' (Quasi-passion)? The quasi-passions are nine, namely laugher, liking, disliking, sorrow, fear, disgust, the female sex-passion (femininity), the male sex-passion (virility-nature of male causing lust for females), and the neuter sex-passion (Hermaphrodite Libido ,i.e. beings in whom characteristics of both the sexes are combined).

1. What is organ of sense ? From which worldly beings are recognized, is called organ of sense. 2. How many senses are there ? Senses are five - Sensory organ of touch, taste, smell (nose), eye and ear. Sensory organ of touch - By which the soul perceives touch, is sensory organ of touch. Touch is the object of this organ. It is of eight kinds - Cold, Hot, Dry, Oily (greasy), Soft, Hard, Light and Heavy. Sensory organ of taste - By which the soul takes taste, is sensory organ of taste. The object of the sensory organ of taste, is savour. It is of five kinds - Sour, Sweet, Bitter, Astringent taste and sharp acrid taste. Sensory organ of smell - By which the soul smells, is the sensory organ of smell. The object of the sensory organ of smell is to smell. It is of two kinds - aroma (sweet smelling) and bad smell. Sensory organ of eye - By which the soul sees, is eye organ. The object of the eye organ is colour. It is of five kinds - Black, Blue, Yellow, Red and White. Ear organ - By which the soul hears, is ear organ. The object of the ear organ is word. It is of seven kinds - Sadj, Rishabh, Gandhar, Madhyam, Pancham, Dhaivatand Nishada. These are also called as स, रे, गा, मा, प, ध, नि . Sa, Re, Ga, Ma, Pa, Dha, Ni. 3. What is shape of these five senses ? The sensory organs of touch is of many kinds, the sensory organs of taste is like Khurpa' (a flat bladed tool), the sensory organs of smell is like the flower of'sesame' (oil seed), the sensory organs of eye is like 'Masoor' (a small - grain of pulse) and the sensory organ of ear is like a pipe of barley grain. 4. What is the height and age of one-sensed etc. Jeeva ? Note : With regard to Mahamatsa (Triamcha) among five sensed, the age is of one Purva Koti Normally the maximum age of five sensed being is of 33 Sagar. 1: Triloksar - 325, 2 : 1000 yojana plus 2 Kosa (Moolachar, 1072),3 : Kartikeyanupreksha - Gatha 166 4: Jeevkand, Gatha 96 5. What is the age and height and shape of five immobile beings of one sensed being ? 6. How the minimum and maximum height of four immobile beings is alike? There are innumerablth kinds of innumerableth parts of a finger because innumerable number is also of innumerable kinds. In general there are innumerableth parts of the finger, nevertheless with special point of view they are mutually less-more. (Jeevakand, Gatha 184, Hindi - Ratanchand Mukhtar) 7. What are the internal kinds of five senses, describe names of each of them ? Each sense is of two types - Dravyendriya (physical sense) and Bhavendriya (psychical sense). 8. What is Dravyendriya ? Nirvrtti (formation) and Upkaran (instrument) are called Dravyendriya. Nirvrtti - Specific formation of space-points of the matter, is called Nirvrtti. It is of two kinds - Internal Nirvrtti and External Nirvrtti. Bhaya Nirvrtti (External Nirvrtti) - Specific formation of matter substance in the particular shape of senses, is Vhaya Nirvrtti (external formation). Abhyantar Nirvrtti - Specific formation of space-points of soul in the particular shape of senses, is Abhyantar Nirvrtti. 9. What is Upkaran (Instrument) ? That which protects (helps in functioning) Nirvrtti, is called Upkaran (means or instruments). Upkaran is of two kinds - Bahaya Upkaran (External Instrument) - That which protects / helps in functioning the Nirvrtti like the eyelid of the eye, is called Bhaya Upkaran. Abhyantar Upkaran (Internal Instrument) - That which helps in functioning/protects the Nirvrtti in all the senses like the black-white sphere of the sense organ of eye, is Abhyantar Upkaran. 10. What is 'Bhavendriya' ? Labdhi & Upyoga (Attainment & flow of consciousness), is Bhavendriya. Destructioncum-suppression of knowledge-obscuring Karma, is Labdhi and by which association the soul becomes ready to form Dravyendriya, that causative transformation of the soul, is Upyoga. 11. What is bio-energy, i.e. vitality and what are its kinds ? By which the living being lives alive, is called vitality. Originally the vitality is of four kind. Vitality of sense (organ), vitality of Strength, vitality of Breathing and vitality of Age. Its subkinds becomes ten. Vitality of sensory organ of Touch. Vitality of sensory organ of Taste. Vitality of sensory organ of Smell. Vitality of the organ of Eye. Vitality of Ear organ. Vitality of the strength of mind. Vitality of the strength of words (speech). Vitality of strength of body. Vitality of breathing. Vitality of Age. 12. How many vitalities are there in one-sensed being ? One-sensed beings have four vitalities-sensory organ of touch, strength of body, breathing and vitality of age. 13. How many vitalities are there in two-sensed beings ? There are six vitalities in two-sensed beings - sensory organs of touch, taste, strength of body, strength of speech, breathing and vitality of age. 14. How many vitalities are there in three-sensed beings ? Seven vitalities are there in three-sensed being - sensory organ of touch, taste, organs of smell, strength of body, strength of word or speech, breathing and vitality of age. 15. How many vitalities are there in four-sensed beings ? There are eight vitalities in four-sensed beings - sensory organs of touch, taste, smell, organ of eye, strength of body, strength of word, breathing and vitality of age. 16. How many vitalities are there in Asamjni Panchendriya, i.e. in five-sensed beings without mental power ? There are nine vitalities in five-sensed beings without mental power - sensory organs of touch, taste, smell, organ of eye, organ of ear, strength of body, strength of word, breathing and vitality of age. 17. How many vitalities are there in Samjni Panchendriya ,i.e. in five-sensed beings with mental power ? There are all the ten vitalities in a five-sensed beings with mental power. 18. Which vitalities are not there in the state of incomplete characteristics of the body? Three vitalities are not there - strength of word, strength of mind and breathing in the state of incomplete sensual vitalities. 19. How many vitalities are there in 'Sayoga kevli', i.e. an Omniscient possessing physical presence ? He possesses only four vitalities in the absence of psychical sense and psychical mind, i.e. strength of body, strength of word, age and vitality of- breathing. 20. How many vitalities are there in a 'Ayoga kevli', i.e. Omniscient at the 14th stage of spiritual development free from all karmic vibrations ? He possesses only one vitality of age.

1. What is called 'Jeeva'? Who has consciousness, who is sensitive to pleasure and pain, is 'Jeeva' or who, from the behavioural point of view, was alive, is living alive, and shall remain alive through ten types of vitalities pertaining to senses, mind ,etc., is called 'Jeeva'. 2. What is pure Jeeva (living being) ? Acharya Kundkund Swami has described the characteristic of pure Jeeva in the 54 ballad (Gatha) of Samayasar treatise, thus - अरसमरूवमगंधं अव्वत्तं चेदणागुण मसदं । जाण अलिंगग्गहणं जीव मणिद्दिट्ट संठाणं ।।। Meaning - The pure Jeeva is that which is without taste, any appearance, odour and precisely, is not within the reach of senses, it only possesses attribute of consciousness, is not in the form of word / speech. It can not be grasped / known through any of the marks and of which there is no particular/definite shape. 3. What are the synonym names of Jeeva ? Synonym names of the Jeeva are as follows - Prani (Animate being) - Because of the presence of senses, strength, respiration and age, it is called Prani. Atma (Soul) - Because it goes on moving constantly (Atati) in human, hell ,etc. body forms, hence is called Atma. Jantu (Creature) - It is called Jantu due to taking birth again and again. Purush (Man) - Because of Puru, i.e. remaining absorbed, i.e. having tendency of enjoying excellent enjoyment, is called Purush. Puman (A title for living being) - It is called Puman due to purifying one's own soul. Antaratma (Inner soul) - It is called Anataratma due to being hidden/intervening in knowledge - obscuring ,etc. eight Karmas. Jñāni (Learned) - It is called Jñãni because is possessed of virtue of knowledge. Sattva (Existence, i.e. existence of Karmic configurations) - Who take birth and die in many birth places due to fruit of his virtuous and evil Karmas, are Sattva. Sankut (Contracted) - It is contracted due to getting extreme subtle / micro body. Asankuta (Soul-points pervaded through the universe) - Pervades the entire universe, hence is Asankuta. Kshetragya (Knower of the forms of being) - The word Kshetra denotes one's own form and because of knowing that form it is, Kshetragya. Vishnu (Causing one's own body pervaded) - Due to pervading one's own present body, is called Vishnu. Swambhoo (Self-born) - It is Swambhoo due to taking birth by himself. Shariri (Having body) - It is Shariri due to existing with body in the state of worldly being, is called Shariri. 4. How many kinds are of 'Jeeva'? 'Jeeva' is of two kinds - Worldly beings and Liberated souls or beings - Worldly beings - Who are transmigrating in four kinds of body-forms, are Worldly beings. Liberated souls - Who are free from all the eight Karmas ,are Liberated souls. 5. How many kinds are worldly beings ? Worldly beings are of two kinds - 'Bhavya' (who are supposed / are eligible to get liberation) and 'Abhavya' (who would never get final emancipation). There are also two other kinds of Jeeva, - 'Trasa' (mobile beings two sensed to five sensed beings) and 'Sthavara' (immobile or static beings). Trasa - Whose 'Trasa Nam-Karma' is on rise (fruition),are called 'Trasa Jeeva'. Sthavara - Who can not hustle and bustle to save themselves or whose 'Sthavar NamKarma' is on rise (fruition), are called 'Sthavara Jeeva'. 6. How many kinds are 'Trasa Jeeva'? There are four kinds of Trasa Jeeva - Two-sensed, three-sensed, four-sensed and fivesensed. 7. Who are called two-sensed beings ? Two-sensed Jeevas are those who possess sensory organ of touch and sensory organ of taste (tounge), for example - 'Lat' (an insect that infests stored grains) earthworm, leech, shell, cowrie, conch-shell etc. 8. Who are called three-sensed beings ? Three-sensed Jeevas are those who possess three senses-sensory organ of touch, taste and smell, for example- ant, bed-bug, scorpion, weevil, centipede (common in rainy season), etc. 9. Who are called four-sensed 'Jeeva'? Four-sensed Jeevas are those who possess four senses - sensory organs of touch, taste, smell and eye, for example - A large black bee, mosquito, locust, honey-bee, fly, wasp, hornet, etc. 10. Who are called five-sensed 'Jeeva'? Five-sensed Jeevas are those who possess following five senses - sensory organs of touch, taste, smell, eye and ear, such as human, snake, elephant, horse, parrot, etc.. 11. How many kinds are five - sensed 'Jeeva' ? Beings with mental power - That being who grasps (comprehends) education, exhortion, modulation of voice, is a being with mental power. Beings without mental power - That being who does not comprehend education / instruction counsel, modulation of voice, is a being without mental power. 12. In how many body-forms the beings with mental power are found ? Beings with mental power remain in all the four body-forms. 13. In how many body-forms the beings without mental power are found ? They are found only in 'Tiryancha' body-form, i.e. , 'Gati' of animals and plants. One sensed, Two-sensed, Three-sensed, Four-sensed, are only beings without mental power and among five-sensed beings some parrots and some reptiles are also beings without men tal power. 14. How many kinds are 'Sthavara Jeeva'? These are of five kinds - Earth-bodied - Whose body is only earth, are Earth-bodied beings for example - soil, sand, coal, gold, silver, stone, mica ,etc. in the state of their existence in the mine. Water-bodied - Whose body is only water, for example - water, hail stone, fog (mist) dew,etc. Fire-bodied - Whose body is only fire, are called fire-bodied, for example - flame, cinder, flame of the lamp, fire of dung-cake, lightning and thunder. Air-bodied - Whose body is only Air, are Air bodied, for example - common air, Ghanvat valaya (circle of dense atmospheric Air-layer), Tanuvatvalaya (circle of thin atmospheric Airlayer) ,etc.. Vanaspati kayik - Vegetable-bodied - Whose body is only vegetation, are vegetable bodied, for example - trees, plants, etc. 15. Of how many kind are vegetable-bodied ? Vegetable-bodied are two types - Pratyeka Vanaspati - Individual plant - The vegetable-bodied beings which have individual body ,i.e. the owner of one body is only one living being, are called Individual bodied. Sadharan Vanaspati - Common plant - The vegetable beings who have common body, i.e. the owner of one body are many living beings, are called common bodied. They are also called Nigodia Jeeva (of lowest body-forms). 16. How many kinds are Individual bodied vegetables ? The Individual bodied are of two types - Spratishthit Pratyeka Vanaspati (Symbiotic Individual Vegetable) - Even being a Jeeva as main in an individual body many lowest form of life may live in it with the support of that individual body, is symbiotic individual vegetable. Apratishthit Pratyeka Vanaspati (Non-symbiotic Individual Vegetable) - With which support none Nigodia Jeeva (lowest form of life) live, is called non-symbiotic vegetable. 17. What is the difference between symbiotic individual vegetable and common plants ? With whose support gross Nigodia Jeeva live, are symbiotic individual vegetation and where infinite times infinite Nigodia Jeeva live, are called common plants. 18. Of how many kinds are common plants / vegetation ? There are two kinds of common vegetation - Nitya Nigod (Permanently lowest form of life) - Those who have not got any mode of life from beginning-less time except Nigod, are Nitya Nigod. Itar Nigod (other Nigod) - Who after getting out from Nigod took birth in other body - form and again came in the Nigod, are Itar Nigod. 19. Whether the milk is Jeeva or Ajeeva ? The milk is non-soul (Ajeeva). 20. Who is Bhavya Jeeva ? Who is fit to manifest right belief ,etc. dispositions, is Bhavya (capable of attaining right belief/salvation). 21. How many kinds are of Bhavya Jeeva ? Bhavya Jeeva are of three types - 1. Aasanna Bhavya, 2. Dur Bhavya, 3. Abhavya sam Bhavya. 22. Who is Aasanna Bhavya (worthy of attaining salvation shortly) ? Who believe at this very time that, "the pleasure of the omniscient is the supremely excellent pleasure of all", they worthy of attaining salvation, are Aasanna Bhavya. 23. Who is, Dur Bhavya ? The adept who will believe in future that, "the pleasure of the omniscient is supremely excellent pleasure of all", are Dur Bhavya. 24. Who is' Abhavya sam Bhavya' (Dooranudur Bhavya' ,i.e. Beings who can never get salvation due to some external reason ,i.e. non-availablity of right belief, etc.)? The Dooranudur Bhavya remain unable to get right belief. They have been described as Bhavya because with regard to potency there is possibility of destroying the transmigration but that strength is not manifested. They remain always in the Nigod - mode ab-aterno till ad-infinitum 25. Who is Abhavya ? The one who has no ability of getting the right belief manifested, is Abhavya. The one who is not fit of transforming the natural attributes of knowledge ,etc. in natural quadruplet infinite excellence in future, is Abhavya. Note : see the table for knowing the kinds of Jeeva - 26. How many kinds are of Earth-bodied, etc. five Sthavaras ? Ans. These all are of four kinds each - common earth, Earth-being. Earth-bodied and Earth body in an inanimate form. Common Earth, Earth being, Earth-bodied, Earth body. Common Water, Water being, Water-bodied, Water body. Common Air, Air being, Air-bodied and Air body. Common Fire, Fire being, Fire-bodied, Fire body. Common Vegetation, Vegetable being, Vegetable-bodied, Vegetable body. (Commentary on Moolachar, 5/8) 27. In what way four kinds of Earth-bodied would be formed ? Four kinds of earth-bodied are formed, thus - Common earth - It is common, there is no living organism in it, for example - bed of instantaneous birth of celestial beings. Prithivi Jeeva - The one placed in transmigratory motion of soul, i.e. karmic bodily activities. One who is going to adopt the body of earth. Earth-bodied - Who has taken birth as earth-bodied being. Prithvi kaya - Earth body in an inanimate form - It is lifeless, i.e. without organism, from which the living organism has gone, now only the body is lying for example - brick, ornaments of gold, etc. Note - (1) Out of these four, the common earth and Earth body (Prithvikaya) are inanimate and a being placed in transmigatory motion of soul and Earth bodied beings are animate.(Jeeva Kand, commentary on Mukhtari, Ballad 182) 28. In what way four kinds of water-bodied would be formed ? Four kinds of water-bodied are formed - Samanya Jala (common water) - The water of rains is the common water in which no organism germinates up to Antarmuhurta. Just as the water formed by mixing hydrogen and oxygen (H2O) is common water, also no organism germinates in it. Jala Jeeva (water being ,i.e. organism which is in the process of transmigrating into form of water-bodied) - The soul-organism which is in transmigratory motion (Karmic bodily activities), who is going to assume the body of the water. Jala Kayika (water-bodied) - The one who has assumed the body of the water. Jala Kaya - One from which the Jeeva has left the water, now only body is lying, like Prasuka boiled / sterilized water in inanimate form. Note : Similarly, four kinds of remaining Fire-bodied, Air bodied and Vegetable-bodied should be formed. 29. At how many places the lowest form of life are not found ? The gross lowest forms of life are not found in the following eight places - In the earthbodied, water-bodied, air-bodied, in the body of celestial and infernal beings, in the translocational / assimilating body (Aharak Sharir), and in the body of omniscient (with physical form and without physical form). The microNigodia Jeeva are filled in the whole of universe. 30. What are the three kinds of Jeeva ? The Jeeva are of three types with regard to Bahiratma, (wrong believer), Antaratma (right believer) and Parmatma (omniscient). (1) Bahiratma - One whose soul is prone to false-belief, is well possessed of intense passion and who holds that the body and soul is one and the same, is Bahiratma. Specific mention : The being placed in the first Gunasthan is the most heinous false believer, the beings of the second Gunasthan are of medium type of false believer and those who are in the third Gunasthan are lowest type of false believer. (Kartikeyanupreksha commentary, 193) (2) Antaratma - Living being who is skilled in Jina-words, knows the difference between the soul and body and who has subdued the eight wicked prides, is Antaratma. Specific mention: The being placed in from seventh Gunasthan up to twelfth Gunasthan are excellent Antaratma, of fifth & sixth Gunasthan are medium Antaratma and those who are placed in the fourth Gunasthan are lowest Antaratma. (Kartikeyanupreksha ,Gatha, 195-197) (3) Parmatma - The omniscient with physical presence who knows all the matter substances and those whose body is virtually knowledge and who have attained the supermost bliss, the Lord Siddha, are Parmatma. Examples are as follows - Bahiratma 31. Give examples of Bahiratma & Antaratma ? 32. How many kinds of flow of consciousness (Upyoga) are there with regard to spiritu ality? There are three kinds of flow of consciousness with regard to spirituality - 1. Inauspicious flow of consciousness, 2. Auspicious flow of consciousness, 3. Pure flow of consciousness. (1) Ashubhopyoga - Whose flow of consciousness is engrossed delightfully in passions, is engaged in listening to the bad tales, bad thoughts and bad company, is aggressive and is following the wrong path, such person are said be engaged in Ashubhopyoga. (Pravachansar, 2/66) (2) Shubhopyoga - The soul engrossed in worshipping true Deity - Scripture - Guru and charitable works, is of good conduct and is engaged in fasting, etc. vows, possesses auspicious flow of consciousness. (Pravachansar, 69) That person is the master of Shubhopyoga who knows omniscients, keeps faith in Siddhas and saints, i.e. is affectionate towards five supreme souls (Panch Parmeshthi) and is compassionate towards living beings. (Pravachansar, 157) (3) Precisely the characteristic of keeping equanimity in life and death such kind of supreme indifferent and restraintful of consciousness, is Shuddhopyoga or taking support of only Antaratma rising above the auspicious-inauspicious. 33. Who is Shuddhopyogi ? सुविदिदपदत्थसुतो संजमतवसंजदो विगदरागो। समणो समसुहदुक्खो भणिदो सुद्धोवओगो ति॥ 14 ॥ Meaning - One who has well known the matter-substances and precepts, who is accompanied by restraint and penance, who is free from attachment ,i.e. non-attached to all worldly things and who keeps pleasure and pain at par, such saint has been said as Shuddhopyogi i.e. master of Shuddhopyoga. (Pravachansar, Gatha 14) 34. What are the other names of Shuddhopyoga ? Utsarga Marga (path of renunciation), Nischaya Marga (absolute path of salvation), Sarva parityaga (renouncement of all), Parmopeksha Sanyam (supreme indifferent restraint), Veetrag Charitra (attachment-less conduct) and Shuddhopyoga (pure flow of conscious ness) all these are synonyms. 35. What is the fruit of which Upyoga ? The sins are accumulated by Ashubhopyoga and the virtues are accumulated by Shubhopyoga and by Shuddhopyoga none of them is accumulated. (Pravachansar, 156) 36. Which Gunasthan remains in which Upyoga? Decreasing - Ashubhyoga remains from first Gunasthan to third Gunasthan from the fourth Gunasthan to the sixth Gunasthan there is ascending Shubhopyoga and from the seventh to twelth Gunasthan remains the increasing Shuddhopyoga. The fruit of the Shuddhopyoga remains in the thirteenth and fourteenth Gunasthan. (Commentary on Pravachansar, 9)

1. What is 'Dravya' (substance) ? That which has qualities (guna) and modes (paryaya), is a substance, for instance, gold is a matter-substance, having appearance / shape is its quality, necklace, crown, bangle ,etc. are modes of the substance and yellowness is the mode of the quality of its appearance. Quality and mode do not exist without substance, similarly there is no existence of substance without quality and mode. Which existed in the past, also exists today and will also exist in future ,i.e. which never destroy, is called substance. 2. In what form the modern science regards the substance ? Modern science regards that neither we create any substance nor can destroy any one. This principle is known as 'Principle of Indestructibility'. 3. What are the kinds of substance ? Substance are six - Living being (Jeeva), Matter (Pudgala), medium of Motion (Dharma), medium of Rest (Adharma), Space (Akasha), and Time (Kala). 4. What is 'Jeeva'? Who posseses consciousness of vision (Darshana) and cognitive consciousness (Iñāna chetna), is Jeeva, or who lived, is living and will live, is Jeeva. 5. What is 'Pudgala Dravya' ? Which is with the property of touch, taste, smell and colour, which is without sensation, is of the nature of mixing (Poorana) and decaying (Galan), is called 'Pudgala Dravya'. 6. What Pudgala is called in the language of Science ? The ‘Pudgala' is called fusion and fisson in the language of Science. Fusion means 'Similarity', 'Joining together', fisson means 'to be scattered', 'to be spreaded', or Integration and disintigration. Integration means 'unification', 'to unite', disintegration means to be separated. It is (Pudgala Dravya) also called 'Matter'. 7. How many kinds are of 'Pudgala' ? There are two kinds - 1. Anu - Indivisible and of single space-point matter-substance, is 'Anu' or 'Parmanu'. 'Anu' is not bodied because it is of single space-point, therefore, pure bodied (Astikaya, having a body of magnitude) are four, figuratively, the 'pudgala' 'Anu' or 'Parmanu' has been called as 'bodied'. Thus 'bodied' (Astikaya) are five. 'Asti' means existence, 'kaya' mean of multi-space-points. 2. Skandha (Mass or Aggregate of particles) - A lump of two, three, four, eight, numerable, innumerable and infinite matter particles ,are Skandha'. 'Skandha are of six kinds - 1. Badara-Badara (Gross-Gross) - Those substances which being broken into pieces can not be united together, on their own, are gross-gross ('Badar-Badar'), for instance, stone, wood, metal,,cloth etc. 2. 'Badara' (Gross) - Those substances which being broken into pieces are united together (joined), on their own, are 'Badara', for instance-water, milk, mercury. 3. Badara-Sukshma (Gross fine bodies) - Which can be seen but can not be caught, that is called gross fine bodies ('Badara Sukshma') like shadow light, darkness, moonlight etc. 4. Sukshma-Badara (Invisible existing matters) - Which can not be seen by eyes but are felt by other senses, are 'Sukshma-Badara', like air, smell , etc. 5. Sukshma micro particles (invisible) - Which is not the subject of any sense ,i.e. totally invisible, like aggregate of karmic molecules. 6. Sukshma-Sukshma (Aggregate of two particles of a matter) - Aggregate of two excessive micro matter substances are called 'Sukshma-Sukshma Skandha'. It is the last (final) unit of 'Skandha'. 8. What is 'Dharma-Dravya'? 'Dharma Dravya' is that substance which is the accompanying cause of motion in moving, shaking-swinging, coming-going of moveable beings and things. It remains passive, it is intangible and non-sensitive. It is not the subject of any sense, only Omniscient knows it. Just like water is a helping cause in swimming for a fish, sky space is the helping cause for a aeroplane in keeping it in motion and the railway track is a helping cause for the train to move forward. 9. What is the opinion of scientists about 'Dharama Dravya'? Science accepts it as Ether. It regards Ether as intangible, extensive, passive and invisible and also considers it a necessary medium of motion. Einstein, accepting accompanying cause of motion, has also said, "Universe (Loka) is limited and cosmic space (Aloka) is unlimited as compared to universe. The reason behind limited universe is that the matter substance (Dravya) or force can not move out of universe because that force which is a helping cause for motion is absent there". 10. What is 'Adharma Dravya'? Which is the accompanying cause of the stationary state of beings and matters that are resting, i.e. not moving, is 'Adharma Dravya' (Medium of rest). It is also passive, intan gible, non-sensitive and all-pervasive, like tree is helpful in taking rest by the traveller. 11. What would happen if 'Dharam Dravya'and 'Adharma Dravya'would not have been inactive (passive) ? Chaos / wrangling would have occurred, if Dharma and Adharma substances were not passive. Because 'Dharma Dravya' would have impelled beings and matters to move and 'Adharma Dravya' to rest. Situation would have bungled from this and then neither we could have moved nor would have taken rest. It is good that they are passive. If any one wishes to move, the Dharma Dravya is there to help him, if any one wants to rest, the 'Adharma Dravya' is ready to help him. 12. Where do Dharma & Adharma Dravya live ? 'Dharma' & 'Adharma Dravya' are spreaded throughout in the whole Lokakasha. Just as the oil is found in the sesame and ghee in the milk, likewise these two 'Dravya' are permeated in the whole space (Lokakasha). 13. What is 'Akasha Dravya ? Which gives space to Jiva ,etc. all 'Dravya', is 'Akasha Dravya (space). It is also intangible, non-sensitive and inactive (passive). Though both 'Jiva' and 'Pudgala' (Matter) also provide accomodation (space) to each other, yet the base of all of them is space. Note - The visible blue matter above us is not space it is cloud, the mass of matter. 14. Whether other Philosophies and Science accept existence of 'Akasha Dravya'? Other Philosophies have also accepted existence of "Akasha Dravya' but not the difference between universe space (Lokakasha) & cosmic space (Alokakasha), therefore, they do not recognize 'Dharma' & 'Adharma Dravya'. Modern Science also recognizes difference between these two spaces which is clear from the illustration of Einstein's statement in connection with the 'Dharma Dravya'. 15. Of how many kinds the 'Akasha is ? Of two kinds - Lokakasha, Alokakasha - Lokakasha (universe space) - Where all the six substances are present. Alokakasha (non- universe space) - Where only one 'Akasha Dravya exists. 16. What is Kala Dravya (time substance) ? Main characteristic of which is continuous imperceptible minute change, is 'Kala Dravya', i.e. which itself being transforming, acts as a passive cause of cooperation in getting other substances transformmed. It does not cause change in matter-substances forcibly but matters do change, on their own, in its presence. It is like the spike on the lower portion of the potter's wheel that neither itself moves nor causes the wheel to move, even then the wheel can't revolve without it. There is also an another example - The handle (rod) in the ceiling fan neither moves itself nor it causes the fan to move yet the fan can not revolve without it. It (time) is also passive (inactive), intangible, non-sensitive and all pervading. 17. What are the kinds of Kala ? There are two kinds of Kala - 'Vyavahara Kala' (universal time units or conventional time) and 'Nishchaya Kala' (The time factor causing transformation of any entity ,i.e. Dravya). 1. Vyavhara Kala - Minute, hour, day ,etc. are 'Vyavhara Kala Dravya'. 2. Nishchaya Kala - That which is an assisting (auxillary) cause in getting each substance transformed at every instance, is 'Nishchaya Kala Dravya'. 18. What is Samaya (Time-period)? A very smallest time-unit (moment) is 'Samaya' or time taken by an atom of a matter substance in moving from one space-point to the next in very slow gait (speed), is called 'Samaya'. 19. The Samaya is alright but the Nishchaya Kala is not clear to the eyes and mind ? If we accede only time as time, then it is not eternal, it comes into being and disappears / destroys the next instant, hence it is proved that the Samaya, is a mode. Now of which substance, this Samaya is the mode, that very substance is named as Nishchaya Kala. 20. Enumerate the numbers and space points of each matter-substance ? 'Jiva Dravyas' (living beings) are infinite-times-infinite but one single Jiva occupies (inhabits) innumerable space-points. 'Pudgala Dravyas' (Matters) are also infinite-times-infinite but infinite times more than 'Jiva Dravya'. 'Pudgala Dravyas' are of numerable, innumerable and also of infinite space-points - 'Dharma Dravya' (medium of motion) is one and occupies innumerable space points. 'Adharma Dravya' (medium of rest) is one and it also occupies innumerable space-points. 'Akasha Dravya' (space) is one indivisible 'Dravya'. It is of infinite space-points, but Lokakasha (universe space) is of innumerable space-points. Kala Dravyas are innumerable. Each unit of time is distinct and occupies one unit of spacepoint. Thus innumerable Kala Dravyas pervade the entire universe-space, each occupying one space point like the mass of gems. It (Kala Dravya) itself inhabits one space point. 21. What is space-point (Pradesh)? The extent to which an atom besieges space, is called 'Pradesh',i.e. space-point. 22. What is the favour/function of Jiva Dravya ? Living beings (Jiva) render help to one another. Acharya Shri UmaSwamiji Maharaj, has said (written) in 'Tatvartha Sutra'- 'Parasparopagraho Jivanam', like Master (Seth) - Book-keeper (accountant). Master (Seth) helps the Book-keeper by paying salary to him and the Book-keeper too works honestly thereby brings four-fold progress of the shop ,i.e. Seth earns more profit. It is help (favour) rendered by the Book-keeper to the Seth. Likewise there is reciprocal favour (help) between the teacher and the taught. There is also mutual help between Deity & devotee as also between a blind and a lame. 23. What is the help rendered by 'Pudgala Dravya'? Pudgala (Matter) favours Jiva (living beings). It favours (helps)Jiva in his pleasure & pain, life and death, body, mind, speech, vitality, in exhaling air and in inhaling air. These all are favours of the matter on the Jiva. Matter favours matter, for example to wash the cloth with the soap, to clean the utensils with the ash. Favours (help) of the four remaining matters are, precisely their particular characteristics. 24. How the universe-space (Lokakasha) occupying innumerable space-points accom modates infinite-fold Jiva and infinite-times-infinite 'Pudgala'? It is because of the occupancy - power / capacity (Avgahanatva) of the universe-space (Lokakasha) and due to minute transformation in the atoms/particles of matter-substance, for instance, a vessel is full of milk, even one drop, if poured in it, shall overflow. But if a little sugar is dropped in it by degrees, it shall get dissolved. Now gradually put some grains of 'Rajgir' in it, these will also be incorporated in the milk, then cast a iron nail in it, it will also be incorporated. Similarly universe-space (Lokakasha) occupying innumberable spacepoints inhabits infinite - fold (infinite-times-infinite) living beings (Jiva) and Matters (Pudgala). An another example - A room contains light of one bulb, still light of thousands of bulb also gets accommodated there ,i.e. light from several bulbs in a room intermingles. 25. What are the modes (form) of Pudgala Dravya ? These are - word (sound), union, fineness, (i.e. micro particles), grossness, shape (configuration), division, darkness, image, warm light (sun shine) and cool light (moon-light), etc.

1. What is Sallekhna ? Sallekhana is making the physical body and passions emaciated well, i.e. emaciating well the physical body and internal passions by reducing gradually the causes (sources) that nourish them more and more, is Sallekhna. (S.S., 7/22/705) 2. What is the necessity of Sallekhna ? No body wishes death. The Prime Minister also wishes that his seat may remain safe for the full tenure of his office, (i.e. for five years), the Chief Minister also wishes the same. A merchant also wishes that his shop may not come to an end, i.e. it should go on well. A Government servant or of a private company also wishes that he may continue in service till his superannuation at the age of 60 years. In the same way, an abstemious also desires that his tri-jewels/Gems-trio (right faith, right knowledge and right conduct) should remain safe but at the same time, he wishes his body to be with him. Now the body requires him to hospitalize it but the abstemious tells the body that if it does not want to remain close associate of him, well, it may do so but he (the abstemious) can't hospitalize it even at the cost of his life. The body stops assisting him then the abstemious also stops feeding it, i.e. starts emaciating the body and passions. Thus not abandoning Gem's-trio, he takes leave of this world. 3. What are the reasons due to which Sallekhna is adopted ? Acharya Samnt Bhadra swami has mentioned follwing causes for assuming Sallekhna : उपसर्गे दुर्भिक्षे जरसि रुजायां च नि:प्रतीकारे । Ethfa afaulen4e: H aarref: 1112211 "When no cure of calamity is to be find, Or famine, disease, old age perturb the mind. When death is sure, then to protect the religion, Adopting holy death is the right decision." Meaning - Sallekhna (holy death) is adopted at the time of irretrievable calamity, at the time of famine, old age, on occurrence ofany incurable disease, with a view to protect the religion. (1) 'Upsarga'- Calamity befallen, no possibility of survival, then abandoned all four types of food, like 'Muni Sukausala', 'Muni Sukmal', etc. did. There is also one short 'Pratyakhyana' (determination to abandon). Any calamity befallen then abandoned all the four kinds of food till it is averted, as did Akampanacharya ,etc. 700 Monks. (2) 'Durbhiksha' (famine) - When no food stuff is available in the time of famine even for Shravakas, then how they would give to the saints ? When there was famine in northern area, the congregation of 12000 Muni left for south. They continued the existence of their vows there, but those who remained here should have adopted 'Sallekhna'but they didn't. Then what happened? One Ardha Phalak Sangh came into being which in the course of time merged in the Swetamber Sangh. (3) Jarasi (i.e. old age) - The body gone weak in the old age. When the eyes are unable to see and one is unable to walk and also is not able to stand. When such kind near to death situation arises, one should adopt Sallekhna. (4) On the event of incurable disease - When any one is suffering from incurable disease which can not be cured at any cost, he must adopt Sallekhna. 4. What is the procedure of adopting Sallekhna ? One who adopts Sallekhna is called Kshapaka. That Kshapaka abandoning all attachment, aversion, infatuation and possessions (belongings), should beg pardon from all his kith and kins, relations using sweet words and should also forgive all. He should renounce all the five sins for lifelong regretting his acts of sins committed in the whole of his previous life. Renouncing sorrow, fear, sadness ,etc., should relish (listen to) the nectar of scriptural knowledge. Thus emaciating gradually the passions should, for emaciating his body, abandon, first of all, his most favoured (desired) juice and dishes, then abandoning heavy foods and solid grains, should increase taking drinkables, then abandoning them should take buttermilk and hot water, continuing so, should abandon even the water and should observe fast and reciting Panch Namaskar Mantra and counting silently the beads of rosary with meditation, should leave the body, i.e. court the death. 5. Through how many ways the body is left ? The body is left in the following three ways - Chyuta (expired body) - the body which is left without any cause on completing/ enjoying the complete age, is called Chyuta. Chyavita (cast-off body) - The body which is left before completing the full age due to causes of untimely death like poisoning, stroke of weapon, obstruction in breathing, etc. without procedure of holy death, is Chyavita. Tyakta (The body left with renouncement) - The body which is left without untimely death or causes of untimely death but by adopting Sallekhna, is Tyakta, (i.e. holy death of an ascetic). (Karam kand, 56, 58) 6. Of how many kinds, the 'Sanyas Maran' is ? The Sanyas Maran is of three types - 1. Bhakta Pratyankhyan Maran, (i.e. gradual renunciation food for holy death (Sanyas Maran)) - In this, the Sallekhna is performed by renouncing food with self-service and accepting service (Vaiyavratti) by others. 2. Ingni Maran ,(i.e. holy death forbidding other's services) - The Sallekhna in which other's service is not accepted but liberty for self-service is allowed. 3. Prayoga Maran, (i.e. holy death by no service at all) - The Sallekhna in which there is no acceptance of service by self as well as by others. In whatever posture he remains while adopting Sallekhna, he remains in it up to the end. (Karam Kand, 60-61) Note: The Ingni Maran and Prayoga Maran can not be adopted by adepts of low Samhanan (strength of bodily structure or skeleton), hence, in this fifth time-period only Bhakta Pratyakhyan Maran is taken/ adopted. 7. Which are the five kinds of death ? 'Bal-Bal maran', 'Bal maran', 'Bal Pandit maran', 'Pandit maran', 'Pandit-Pandit maran'. 1. Death of the false believer and of Sasadan Samyagdristi (down fall from Samyagdarshana but not totally false - believer), is called Bal-Bal maran. 2. Bal-maran is the death of Samyagdristi' (without vow ,i.e. 4th Gunasthanvarti). 3. The death of the observer of partial-vows, is called Bal-Pandit maran. 4. The death of Muni (from 6th stage of spiritual development to 11th stage of spiritual development) is called Pandit maran. 5. The death of Ayoga-Kevli is called Pandit-Pandit maran. (Ayoga kevli means an Omnicient who is free from Karmic vibrations). (Jain Tattva Vidya, P.-181) 8. Describe the sequence of 12 years Sallekhna ? The preceptor, the experienced scholar of prognostics (science of omen) guessing the state of age, gives 12 years Sallekhna to the Kshapaka. He has to undergo different types of austerity of physical mortification (penance enduring bodily pains) for first four years and renounces milk, etc. savours for 4 years. He has to live only on Achamla, i.e. water of rice and tamarind and butter-milk for further two years, then only Achamla for further one year and observes medium penance for further 6 months and superior/great penance for further 6 months. (Bhagwati Aradhna, 254-256) 9. What is the difference between Sallekhna and 'suicide'? Suicide is committed under the pressure of impulsive passions whereas the very basis of the Sallekhna is equanimity. A suicider does not appreciate the immortality of the soul, he considers destruction of the body as freedom from the life, whereas perceiving immortality of the soul, is the fundamental base of Sallekhna, it is adopted for setting right one's own journey to the other world ,i.e. improving the course of next birth. Red-glow of sunrise is like Sallekhna which takes us to brightness (day light) and redness of the sun-set is like suicide which shoves us towards darkness. 10. What are the transgressions of Sallekhna ? Acharya Umaswami has described five transgressions of Sallekhna in Tattvartha sutra village जीवितमरणाशंसामित्रानुरागसुखानुबन्ध निदानानि ॥ 7/37॥ Jivitasamsa, Marnasamsa, Mitranuraga, Sukhanubandh and Nidanani. (1) Jivitasamsa (desire for life) - Desire to live more after adopting Samadhi, (i.e. 'Sallekhna') At times it happens that there was an incurable disease but due to reduction in diet during 'Sallekhna' the health begins restoring a bit little, then it seems (toKshapaka) that why Sallekhna has been adopted, can live still more. (2) Marnasamsa (Desire for death) - Unusual pain is experienced during Sallekhna, then desiring for early death, is Marnasamsa. (3) Mitranuraga (Recollection of affection for friends) - To recollect one's own childhood. 'My friends were so and so, I used to play with them, cricket, volleyball, hockey, video games, Badminton and table tennis, etc.' (4) Sukhanubandh (Recollection of former pleasures) - Recollecting again and again former pleasure enjoyed with women (wife), sons, grandeur, leaders, actors ,etc., isSukhanubandh. (5) Nidana (Constant longing for enjoyment) - Desiring the fruit of this penance in the form of enjoyments and pleasures in future birth, is Nidana. (S. S., 7/37 / 724) 11. What is the fruit of Sallekhna ? One who completes transgressionless 'Sallekhna' gets, as a rule, heavenly abode and enjoying pleasures of heaven attains final emancipation, the salvation. One who has courted death even once by 'Sallekhna', he, as a rule, attains salvation at the most in seven or eight births and minimum in two or three births. (R. K. S., 130) 12. Of how many body-forms a Jiva can adopt Sallekhna ? Jivas of human & Tiryancha body-forms can adopt Sallekhna. Lions, snakes, elephant, etc. get heavenly pleasures by adopting 'Sallekhna', such many examples are found in the canons. 13. How many Muni are engaged in accomplishing Sallekhna of one ascetic ? Forty eight ascetics cause accomplishment of Sallekhna of one Muni - 4 ascetics do the work of pressing hands-feet, making him sleep-sit-stand, etc.. 4 ascetics exhort religious preaching making him abandon false tales. 4 ascetics bring suitable food for Kshapaka from the house of Shravakas. 4 ascetics bring suitable drinkable object for the Kshapaka from the house of Shravakas. 4 Muni safegaurd that food. 4 ascetics cause the Kshapaka to excrete excretion and urine and do the works of cleansing his abode, bed (dry grass bed), equipments. 4 ascetics guard the door of the abode of the Kshapaka so that not any unrestrained person may enter there. 4 ascetics keep themselves awake all through out the night near him. 4 ascetics keep watch on the auspicious-inauspicious talks of that town. 4 ascetics guard the door of the pavilion where religious discourses are delivered. 4 ascetics exhort audience carefully the preaching of Akshepini, etc. tales (stories containing right knowledge with refutation of wrong principles) and of the doctrine of self and other matters in the assembly-hall (Sabha Mandapa). 4 ascetics used to walk here and there in the assembly-hall for the protection of/safeguarding the ascetic expert in spiritual argument. (Bhagwati Aradhna, 648-669) Note - Maximum 48 and minimum 2 ascetics can also cause accomplishment of Sallekhna. 14. What the Acharya and Upadhyaya Parmeshthi first of all do before adopting Sallekhna ? They forsake the position of Acharya & Upādhyāya as the liberation (salvation) is attained only from the position of an ascetic. The Acharya & Upãdyāya are special posts / position which are essential for the arrangement of the congregation. Emaciating the passions also means that he should also renounce these positions and leaving his congregation should proceed to another congregation for Samadhi because necessarily there will be attachment of the disciples towards Acharya which may cause obstruction in the Samadhi or should cause the congregation to move elsewhere like Acharya Shri Dharsen ji did. The creator/ composer of canon, the Teerthankara also follows canon ,i.e. He also leaves the Samavsaran for Yoga-nirodha (cessation of activities of mind, speech and body) similary, Acharya & Upãdhyāya also forsake their position as well as the congregation. Acharya Shri Jñãnsagar ji, the Guru of Acharya Shri Vidyasagar ji also renouncing his position of Acharya before Sallekhna and entrusting his position of Acharya to his disciple, accepted him as his Guru and making him as the Niryapaka Acharya courted holy death. It was a peculiar incident of the history. 15. Who is he, who arranges for accomplishing the Sallekhna of aspirants ? The Acharya, who causes accomplishment of Sallekhna, is called Niryapak.

1. What is Abhakshya (Amoral food stuff) ? The food which is not regarded eatable, is amoral food. 2. How many kinds of amoral foods are ? Amoral foods are of five kinds - Trasghat Karak (casuative for the destruction of mobilebeings), Pramãdvardhak (furthering / increasing laziness), Bahughat Karak (causative of the destruction of beings in excessive number), Anisht Karak (disastrous) and Anupsevya (not fit to be taken by gentlemen). Trasghat Karak - By eating which food stuff mobile beings, are killed, like 'banyan', peepal, pakar, umar, kathumar (all fruits of ficus genus class), meat, honey, stale food and worm-infested grain ,etc. Pramadvardhak - By eating / consuming food-stuff due to which one becomes lazy, negligent, for example - taking wine, cannabis, hemp, heroin, hemp-leaves, opium, BiriCigrate and tabacco ,etc.intoxicating objects. Note - Kingfisher, Begpiper ,etc. are also wine. Bahughat Karak - The food-stuff in which fruit are found less but mobile beings in excessive number are killed, like wet ginger, radish, flowers ofNeem tree, flowers of Kevra, butter and all yams. Anishta Karak - The food-stuffs which are contrary to your nature, like taking curd in the cough, ghee in fever, ghee and oil in the heart disease, sugar in diabetes, corn/grain made items in typhoid and salt in high blood pressure, etc. Anupsevya - The food-stuff which are not worth taking by gentlemen, like cow-urine, she-camel- milk, counch-powder, remains of betel leaf, saliva, urine, rubbish remains of food and phlegm-spittle, etc. 3. What is amoral food-stuff with regard to substance region, time and volition ? Substance (Dravya) - Just as some one cooked sterilised food and the dog or cat, etc. made it impure by touching it / leaving it uneaten then that becomes amoral food or some impure object should have fallen in it. Region - To take food sitting in impure place, is amoral food with regard to region. Time (Kala) - With regard to time it is clear that after prescribed expiry period of particular food item, that becomes amoral food-stuff. In Leestar country the sweet is thrown after 8 hours from its preparation. Volition (Bhava) - At the time of taking food if an idea strikes that this edible food item is like meat, blood or wine, etc. then as soon as this idea strikes, that food become amoral, this is Bhava Abhakshya. 4. What is Chalit rasa (non-edible liquids) Abhakshya ? The food items which have changed in touch, taste, odour and colour, such food-stuff should not be taken because many kinds of mobile beings and infinite Nigod Jeeva are necessarily germinated in such food-articles. (Lati Sanhita, 56) 5. What other food material should be renounced by the renouncer of 'Panch Udamber Phal' (fruits of ficus genus class)? He should renounce all unknown fruits', earlier many persons have died by eating unknown fruits. 6. Whether curd is Bhakshya or Abhakshya ? The curd is Bhakshya (eatable). The curd which is prepared by the following method is eatable. The milk got boiled within an Antarmuhurta after it is milked. The curd is coagulated by pouring in it any one of the following artickles, viz.. a silver coin, almonds, unbroken red chilli, some pieces of dried raw mango, etc. within one hour. No bacteria are found in such curd, this curd is Bhakshya. 7. Whether butter is Bhakshya or Abhakshya ? The wine, meat, honey and butter have been described as great deformity / perversity, hence all these are Abhakshya . The eatable expiry period of the butter is Antarmuhurta and Pt. Ashadhar ji has regarded its expiry as 2 Muhurta. That has been described with the objective of making ghee, not with the motifof eating it? 8. Which food stuff has been described as Dwidala Abhakshya in commentary 21 on Charitra Pahuda by Acharya Shrutsagar ji, the writer of commentary on Astapahud? द्विदलान्न मिश्र दधितक्र स्वादितं सम्यक्त्वमपि मलिनयेत्, - i.e. curd and butter milk mixed with grains /pulse having two opposite faces alike makes also even the right belief vicious / dirty, hence it should be renounced. 9. Whether the Abhakshya are only these or still more ? At present in the marriage ceremonies, birthday parties, Dal-Bafle (boiled pulse and thick bread cake boiled & baked) breads cooked in oven, Chole-Bhatoore (boiled and spiced gram and fried bread-cake) are served in which the curd is mixed hence they are Dwidal, and in the food items found in the market many of them are Abhakshya like packed boxes of ice-cream, gelatin, silver paper, ajinomoto (a kind of sodium bicarbonate powder) sago, lemon-extract (Tatri) and Maggi, etc.

1. Who is called a Shravaka ? A person of reverential belief, discerning and a dutyful one (active in performances), is called Shravaka. 2. How many kinds of Shravakas are there? There are three kinds, viz. 'Pakshika Shravaka, 'Naisthika Shravaka' and 'Sadhaka Shravaka'. 1. Pakshika Shravaka - The 'Shravaka' who follows/observes the 'Satkarma' (six occupations for livelihood instructed by Lord Rishabha deva), possesses roughly eight basic attributes and renouncer of seven addictions. Such person who favoures the Lord Jinendra, is called 'Pakshika Shravaka'. He is a renouncer of night-eating. 2. Naisthika Shravaka - Observer of Darshana Pratima, etc. eleven Pratimayen is called 'Naisthika Shravaka'. 3. Sadhaka Shravaka - (i) One who is practising 'Samadhimarana' (holy death), is called 'Sadhaka Shravaka'. (ii) That Shravaka who is striving happily for purification of the soul by holy (sacred) meditation, emaciating body, renouncing food and activities of mind, speech and body at the time of end of life, i.e. death, is a 'Sadhaka Shravaka'. (Sagardharmamrat, 1/20) 3. What are the names of eleven Pratimayen of Naisthika Shravaka ? Darshan Pratima, Vrata Pratima, Samayika Pratima, Proshdhopvasa Pratima, Sachitta tyaga Pratima, Ratribhukti tyaga Pratima, Brahmacharya Pratima, Arambh tyaga Pratima, Parigrah tyaga Pratima, Anumati tyaga Pratima and Uddishta tyaga Pratima. (Ratankarand Shravkachar, 163) 4. What is called Pratima ? Developing conduct of Shravaka, is Pratima. 5. What is Darshana Pratima ? One who is pure by right belief, is indifferent to the body and sensual enjoyments, who has got the refuge of the feet of Panch Parmesthi and does not incur faults/transgression in the resolved eight fundamental virtues (Asta Moolguna) and in the renunciation of seven addictions, is the holder/observer of Darshan Pratima. He is free from stings (Shalyas). As a rule, he starts taking food with limitations and restrictions as per religious texts. The holder of this Pratima takes food before two Ghari (48 minutes) of sunset and can take food after two Ghari of sun-rise. 6. What is 'Shalya' and how many are they? Which pricks into soul like a thorn, causes pain, is called Shalya. Shalyas are of three kinds - Falsehood Shalya (Mithya Shalya), Deception sting (Maya Shalya) and the desire for enjoyment and pleasure sting (Nidan Shalya). (Sarvarthsiddhi, 7/18/697) Mithya Shalya - To have faith in non-realities (Tattvas). Maya Shalya - 'No body knows my evil thoughts' with this motif in view, attracting people in the guise of outer conduct and keeping black heartedness within his heart, is Maya Shalya. Nidan Shalya - Desiring fruit of sensual enjoyments in future for observing vows, is Nidan Shalya. 7. What is Vrata Pratima ? Who observes five minor vows without any transgression, also observes seven supplementary vows, is called a observer of Vrata Pratima. (Special meaning of R.K.Shrav., 138) 8. What Anuvrata & Sheelvrata are ? To renounce roughly the violence, falsehood, theft, unchastity (bad character) and accumulation of possessions, is partial vow (Anuvrata) and to observe 3 Gunvrata (vows enhancing vows/virtues) and 4 Shiksha Vrata (intructional vows), is Sheelvrata. 9. Enumerate the names of 5 Anuvratas and 7 Sheel vratas, (i.e. vow - safeguarding vow)? Ahinsanu vrata (non-violence partial vow), Satyanu vrata (truth partial vow), Achauryanu vrata (non-theft partial vow), Brahmcharyanu vrata (celibacy partial vow) and Parigraha Pariman vrata (vow of limiting the possessions). Seven Sheel (vow-safeguarding vow) 3 supplementary vows or vows enchancing vows/virtues and 4 instructional vows. 10. What is Ahinsanu vrata ? Who neither being predetermined, inflicts sufferings to any mobile being by mind, speech and body nor causes others to inflict nor approves of inflicting by others and does not do purpose-less violence of five Sthavaras (Immobile beings), he is called follower of Ahinsanuvrata. (R.K.S., 53) 11. What is Atichar(transgression) and Anachar (complete violation of observing vows)? Breaking up of vows partially, is Atichar ,i.e. transgression and complete breaking of the vows, is Anachar. 12. What are the transgressions of non-violence partial vow ? There are five transgressions of non-violence partial vow - Bandha (Binding): To tie the human beings, animals, birds in such a way that they may not be able to move at will. Vadh (Torturing): To beat with whip, flagellum, stick, hand, feet, etc. Here Vadh means not to deprive them from life, that is indeed Anachar. Chheda (Piercing) - To pierce with ill intention (passion) limbs - sub-limbs of some one. Ears and nose of girls are also pierced for adorment, it does not come in Chheda. Atibhararopan (Over-loading): Overloading the dependent animals beyond their capacity, taking over work from workers/servants. Annapan Nirodha (Food prevention): Not to give food to the animals at proper time, also not allowing servants to go to take the food in time (Sarvartha siddhi, 7/25/711) and if the females do not cook food in time then it is also Annpan nirodha. 13. What is Satyanuvrata ? Neither to speak gross untruth himself nor cause other to speak. The votary of the truth partial vow does not also speak such truth that may result in danger/misfortune for some one, is called Satyanuvrata. (Ratankarandak Shravakachar, 55) 14. What is gross untruth ? Which is not considered wholesome in public behaviour such as - Speaking otherwise after taking an oath. To speak lie while holding the post of a Pancha (arbiter) or judge just as did king Vasu. Being a sermoniser to exhort contrary preaching for example saying that Muni do not exist/appear in Pancham Kala, and today not even one Pratima could be observed. To speak lie after giving assurance ,i.e. breach of trust. 15. How many transgressions are there of Satyanuvrata ? There are five transgressions of Satyanuvrata - Mithya Updesha : To exhort false teaching. Rahobhyakhyan (secret divulgence): To make public the particular conduct of womanman in lonely place or the secrets of others. Kootlekh Kriya (Forgery) : Keeping false documents, to get signature on the blank paper, to prepare false documents. Nyasaphar (Misappropriation) : To misappropriate others property entrusted to one's care. Sakar Mantra Bheda (Proclaiming others thoughts): Some persons were discussing on some topic by guessing their thoughts by their posture, facial expression ,etc. divulging their talks with the intension to defame them, it can also be said slandering or back-biting. (S. S., 7/26/712) 16. What is Achaurayanu vrata ? One who neither takes nor gives to others, things, kept fallen, forgotten or not given except public water and soil, is called non-theft partial vow. 17. How many transgressions are there of non-theft vow ? There are five transgressions of non-theft vow - Stenprayoga (Prompting theft): To motivate for committing theft and to assist in theft by showing its various ways. Tadahirtadana : To purchase stolen goods deliberately. Viruddha Rajyatikrama (Violation of state law): To commit tax-evasion against state law, black marketing by keeping more stock of goods. Hinadhik Manonman : Weight for weighting thing is called Man and the scale is called Unman. Keeping weights and scale of two types - Giving by lesser weights and taking by heavier weights. Pratiroopak Vyavhar (Adulteration) : To sell goods by mixing less valued material apparently seeing similar in the material of more value at a higher price, for example to mix granulated wheat (सूजी) in poppy seed, papaya fruit seeds in black pepper, the millet flour in turmeric, etc. Today admixture also crept in the scriptures. The title and names of composer Acharyas remain unaltered and in Hindi commentary, in implied meaning (Bhavartha), in specific meaning, their own meaning are being inserted. 18. What is Brahmcharyanu Vrata ? Regarding other women except one's own wife as mother, sister and daughter, i.e. to be detached from all, is called Svadar Santosh or Brahmcharyanu Vrata, i.e. satisfaction with one's own wife or who neither wishes others women because of fearing sin, nor tells others to do so. Remain satisfied with one's own wife, is called Svadar Santosh or Brahmcharyanu Vrata. (Ratankarandak Shravakachar, 59) 19. How many transgressions are there of Brahmcharyanu Vrata ? There are five transgressions of Brahmcharyanu Vrata - Parvivahakaran (Arranging marriages of others): To arrange / work as a chief person for the marriage of the offsprings of others, except marriage of his own offsprings or children of his dependent brother, etc., earning brokerage, tallying horoscope, etc. Itvarikaaparigrahitgaman (Visiting immoral women): To remain in the company of unchaste, adulterous women who are without husband, to associate, to keep relation with them, having terms of taking and giving with them. Itvarikaparigrahitgaman (Visiting immoral but married women): Coming and going to adulterous married women with husband, having terms of taking and giving with them. Anang Krira : To have unnatural and perverted copulation ,i.e. with body organs not meant for sex. Kamtivrabhinivesh (Intense sex desire) : Always to keep intense desire for sex. (S. S., 7/28/714) 20. What is Parigraha Pariman Vrata ? Limiting wealth grains ,etc. ten types of external possessions and not desiring more than that, is limiting of possessions vow. Its other name is also Ichha Pariman Vrata, i.e. limiting desire Vrata. 21. How many transgressions are there of Parigraha ParimanVrata ? Exceeding the limit set by one ownselfwith regard to ten types of possessions, viz. cultivable land, place of residence, money (coins, currency notes, etc.), gold, wealth (such as cow, etc.) grain (rice, wheat, etc.), male and female servants, all kinds of clothes / garments and domestic utensils, etc. 22. What is the fruit of observing five partial vows ? Dissociation of Karmas happens constantly and as a rule, he attains celestial body-form and gains grandeur and magnificence there. 23. Who became famous by observing five partial vows ? Yampal Chandal, Dhandeva Seth, Prince Varisen, Neeli and king Jaikumar became famous by observing respective non-violence, etc. partial vows. (R. K. S., 64) 24. What is Gunvrata and how many are they? Those which enhance / increase the partial vows are Gunvrata (supplementary or vows enhancing partial vows). Just as which is the place of hedge in the protection of the cultivation that very place is of the Gunvrata for the protection of five partial vows. Gunvrata are of three kinds - Digvirati Vrata, Deshavirati Vrata and Anarthdandvrati Vrata (Direction - limiting vow, movement limiting vow and desisting from purposeless sinful activities). 25. What is Digvirati vrata (Direction - limiting vow) and how many transgressions are there of it ? Fixing demarcation for coming and going in all the ten directions for the whole life for saving oneself from minute sins, not to move ahead of that, is Digvirati vrata, Just as Kolkata in the east, Chennai in the South, Mumbai in the west and Kashmir in the north. There are five transgressions of it - Urdhavyatikrama (Exceeding upward direction limit) - To violate the limit movement set in upper direction out of ignorance, carelessness or greed. Adhovyatikrama (Downward limit violation) - To violate the limit fixed in downward direction out of ignorance, carelessness or greed. Tiryagvyatikrama (Horizontal direction limit violation) - To violate the horizontal limit out of ignorance, carelessness or greed. Kshetravraddhi (Exceeding region) - To have intention of exceeding the limit of movement out of greed. Vismaran (Forgetfulness) - To forgot the determined limit. (S. Siddhi, 7/30/717) 26. What is Deshavirati vrata and how many transgressions are there of it ? Reducing further more the movement area even within demarcation fixed in Digvrata for the whole life, for example fixing the limit up to some Mohalla, cross-road for so and so hours, days, months ,etc., is called Deshavirati vrata. (R. K. S., 68) There are five transgression of it - Anyan - To send for things beyond the demarcated region. Preshya Prayog - Sending some one for doing some work beyond the demarcated region. Shabdanupat - To attract a person towards ownself beyond the demarcated region by sound of cough, snapping fingers, calling on phone, fax. Roopanupat - Making signs for persons beyond the limit - To beckon at some person beyond demarcated region through body gestures, by showing one's appearance, body, hand, cloths, etc. Pudgalkshepa - Throwing material - To attract / call person beyond the demarcated region by throwing pebbles, stone, etc. (S. S., 7/31/718) 27. What is Anarthadand vrata and how many transgressions are there of it ? The acts by which our no purpose is served and there is accumulation of sins in vain, such acts are called Anarthdanda and refraining from these activities, is Anarthdanda vrata. There are five transgressions of it - Kandarpa (Vulgar jokes) - To utter vulgar words, cutting jokes in the intense passionate mood. Kautkuchya (Gesticulative vulgar jokes) - To indulge even in evil gestures with vulgar jokes and unmannerly words. Makhurya (Gossiping) - To talk nonsense with impertinence. Asamikshyadhikaran (Purpose-less excessive activity) - Indulging in excessive activities without proper thinking and consideration of the purpose. Upbhog paribhog Anarthakya (Excessive embellishment) - To collect excessive material of sensual enjoyments and reenjoyment without consideration of the purpose. (S.S., 7/32/719) 28. How many kinds of Anarthadanda are there? There are 5 kinds of Anarthadanda - Papopdesha - Instructing fraudulent trade ,etc. sinful activities, for example - do fishfarming, open slaughter house ,etc. Discussing that in so and so jungle there were very good deers, the butcher heard, then what happened, he went there and killed all the deers. Himsadan - Supplying violent material / weapons and trading in them for example - giving and taking of bomb, pistal, hatchet, crackers, J.C.B. machine, crusher, equipments of blasting, etc. and keeping pet but violent animals like cat, dog, cock, snake, etc. Apdhyan (Bad brooding) - Adopting others faults, desiring others wealth, desiring others woman, etc. contemplating death of other out of malice, desiring that his shop may destroy, his corn field any burn, he may gets defeat in election. His house may be robbed, etc. Pramad charya (careless conduct) - Digging the earth without any purpose, wasting water, burning fire, keeping the fan on when no one is there, breaking vegetation, walking and causing others to walk, etc. without any purpose. Dusshruti (Listening to obscene literature) - Reading, hearing of obscene literature and obscene songs, etc. which defile the mind and viewing of obscene dramas, television and cinema scene, is listening to obscene literature (Dusshruti). 29. What are Shikshavrata and how many are they ? The vow which inspires to become a Muni, is Shikshavrata (instructional vow). Shikshavrata are of four kinds - Samayika (vow of attaining equanimity), Prosdhopvas (fasting on certain holy days), Upbhog Paribhog Pariman (vow of limiting consumable and non-consumable objects beyond one's need) and Atithi Sambibhag vrata (vow of offering food to the worthy guests). 30. What is Samayika Shikshavrata and how many transgressions are there of it ? To assume feelings / thoughts of equanimity, is Samayika, Muni always assume equanimity but the Shravaka can not maintain equanimity constantly. He himself fixing time limit and renouncing all the five sins for that definite time by mind, speech, body and self-performed, getting done by others and approval thereof, meditates/reflects on the form /nature of supreme soul, is Samayika. The holder of this vow performs Samayika once, twice or thrice in a day. There are five transgressions of it - Manah duspranidhan - To keep fraudulent tendency and inauspicious hesitations in the mind at the time of performing Samayika. Vachan duspranidhan - Wrong pronunciation of Mantra, Samayika Path, etc., reading in haste, etc. Kaya duspranidhan - To move hand - feet to see here and there while doing Samayika. Anadar - Lack of earnestness towards equanimity - Doing Samayika only for the sake of fulfilling the taken-vow without proper enthusiasm. Smratyanupasthan - Forgetfulness - Forgetting precisely the time of Samayika and while reading Samayika path begins to read Bhaktamar Path. (S. Siddhi, 7/33/720) 31. What is Prosdhopvasa Shikshavrata and how many transgressions are there of it ? Prosadh means the day of festival and fasting on the festival day is called Prosdhopvasa. Renouncing all commencement involving violence and works on the day of fast, one should engage himself in religious meditation living in the forest or in the temple. Cleansing of teeth and bathing should be avoided on that day. If trying to learn, learn all things. Muni do not cleanse teeth and also do not take bath, Shravak should also avoid these on the fast day (R. K.S., 106-109). This Shiksha vrata is of three kinds - (Vasunandi Shravakachar, 292) Note - All the four kinds of food (edible material, drinking material, licking material and worth-tasting are to be abandoned) Its transgressions are five - 1. Apratyavekshit Apramarjita Utsarga -, i.e. unobserved excreting - To excrete excrements and urine on the unobserved and unclean land. 2. Apratyavekshit Apramarjita Adan -, i.e. unobserved handling - Handling equipment etc. without minutely inspecting and cleansing. 3. Apratyavekshit Apramarjita Sanstaropkraman -, i.e. unobserved spreading - To spread out own bed (carpet, mat, etc.) without minutely seeing and cleansing. 4. Anadar - Disrespect - Lack of earnestness / enthusiasm in ones essential duties due to suffering of hunger - thirst. 5. Smratyanupasthan - Forgetfulness - To forget even the essential duties. (Sarvarth Siddhi, 7/34/721) 32. What is Upbhog-paribhog pariman and what one learns to become Muni by this vow ? Upbhog-paribhog pariman vrata, i.e. vow of limiting consumable and non-consumable objects - In the Paribhog Parigraha-pariman vrata , there was resolve for the whole life. For lessening attachment with those things within that resolve, to take further resolve each day that, 'today I will enjoy - reenjoy only so much things'. Upbhoga - The thing which is enjoyable only once, like food, water, etc. Paribhoga - The thing which is enjoyable again and again, like garments jwellary, vehicle, etc. (Sarvath Siddhi, 7/21/703) One learns from it that when he will become Muni and he does not get food-water according to season, agreeable to health then this kind of situation should be practised before hand. 33. Whether resolve is taken for both faultless edible and amoral food ? Resolve not to take faultless edible food ,(i.e. limiting the food stuff) is taken because he is already a renouncer of amoral food stuff. 34. How many kinds of amoral foods are there? Amoral foods are of five kinds which have been discussed in the chapter on Amoral food stuff. 35. How many transgressions are there of Upbhog-paribhog Pariman Vrata ? There are five transgressions of Upbhog-paribhog Pariman Vrata - Sachitt Aahar - To take green vegetables with organism - To take green fruits, flowers, leaves, etc. containing organism. Sachitt Sambandh Aahar - Food placed near organism - To take sterillised food covered with organism-containing material and covered with green leaves containing organism. Sachitt Sammishra Aahar - Food mixed with organism - To take food mixed with other food articles containing organism. Abhishavaahar - Stimulating Aahar - To take heavy stimulating and intoxication-producing food, etc. Duspakvaaahar - To take half-cooked, more cooked and burnt food material. (Sarvarth Siddhi, 7/35/722) 36. What is Atithi Samvibhaga Vrata and how many transgressions are there of it ? One who moves without violating restraint, is called guest or whose date of arrival is not fixed, is called guest. To give food, provide medicines, equipments and place to stay, is Atithi samvibhag Vrata ,i.e. offering food, etc. to the honourable/worthy guests. Its transgressions are five - Sachitta Nikshepa - Placing the food on thing with organism - To give food kept on the lotus leaf, etc. containing organism. Sachitta Apidhan - Covering the food with thing containing organism - To give food covered with leaf containing organism. Par Vyapdesha - To give indirect donation - Not to give food by himself but cause it to given by others or give food of others ownership. Matsarya - To be jealous of other donors. Kalatikrama - Invocation of guest after violating the time of food donation ,i.e. either too early or too late. (Sarvarth Siddhi, 7/36/723) 37. What is Samayika Pratima ? Who meditates contemplating attributes / nature of self soul, of Jina idol, of alphabets signifying Panch Parmeshthi or reflecting twelve observances (Bhavnayen), is an observer of Samayika Pratima. 38. What is the procedure of performing Samayika ? First of all standing towards east direction and reciting Namokar Mantra nine times, (i.e. Kayotsarga) then folding both hands turn them around thrice from left to right (like circumambulation), it is called Aavarta (turn), It is done in all the four directions (in east, south, west and north). After Aavarta to bow head standing all the while, is Pranam (paying obeisance). It is also done in all the four directions. Paying obeisance after Aavarta, Praman in sitting posture in the east direction, is Nishadya. This is done in the east and north direction. At the time of Aavarta it should be spoken that in the east, etc. direction, in its subdirection which omniscients, Jina, Siddha, Saints and Muni endowed with supernatural powers are present/ exist, I pay my obeisance to all of them by mind, speech and body. At the time of performing Aavarta in the south, etc. direction, the name of that direction, sub-direction should be spoken. Thus after doing so in all the four directions should begin Samayika sitting facing towards north or east direction. The Samayika should also be concluded by repeating the same process. 39. What is the proper posture and place for Samayika ? Two postures are prescribed for Samayika - Lotus posture and standing posture. The place should be solitary. The word solitary has many meanings - No other being should be there, the second meaning is no woman, animal, neuter should be there and no uproar, mosquito, scorpion ,etc. should be there. The forest, bank of the river have been regarded appropriate, if there is no such place is available then Samayika can also be performed in the house, temple, etc. 40. What should be done in Samayika ? The Samayika is to have equanimity between friend and foe, profit and loss, life and death. Shravaka should also keep equanimity at the time of Samayika. Calamities do occur, coldhot is felt, we should endure that with equanimity. We should think about the reality of the world, body and enjoyment, should contemplate twelve reflections (Barah Bhavnayen), repeat Namokar Mantra. If the mind goes astray while repeating the Mantra then it can also be done in other sequence, can also do in reverse order like Namo Loye Savvsahunam, can also begin from middle Namo Airiyanam, think of the place of pilgrimage which you visited, what are one, two, three- like one soul, two Jeeva, three gem's-trio, etc. should go on meditating, reflecting as far as one is able to do. 41. How the Samayika should be done ? From the word 'how'we mean that Samayika should be sin /violence free, (i.e.Nirvadha). The word Avaddha means sin and the prefix 'Nir' means free from i.e. the Samayika should be free from sin. The Fan, T. V., Cooler, Heater, small Stove (Sigri) should not be kept on/active and should not also play tap recorder, etc. 42. What is the time of Samayika and how many times it should be performed ? The excellent time is 3 'Ghari' before the Sun-rise (1.12 minutes) and up to 3 'Ghari' after the Sun-rise, also in afternoon before 3 Ghari' and up to 3 Ghari, similarly in the evening 3 'Ghari' before the Sun-set and up to 3 'Ghari' after Sun-set. The medium period is 2 "Ghari' each and the lowest of all is 1 'Ghari' each. For the holder of this Pratima performing Samayika in all the three times is indispensable. 43. How the afternoon period of Samayika is calculated ? Just as Sun-rise takes place at 6 O'clock and Sun-set at 6 O'clock then the excellent time of the afternoon - Samayika is between 10.48 am to 1.12 pm and if the lowest time of all is to be calculated then it will be from 11.36 to 12.24, i.e. 48 minutes. 44. What is the difference between Samayika Shiksha Vrata and Samayika Pratima ? There is a rule / prescription in the Samayika Pratima that Samayika should be performed three times in a day, there is no such rule in the Samayika Shiksha Vrata. The Samayika remains transgression free in the Samayika Pratima but in the Samayika Shiksha Vrata the Samayika also remains with transgression. Samayika can also be performed for 24 minutes in the Samayika Shiksha Vrata but in the Samayika Pratima the Samayika is a must at least for 48 minutes. There is no rule / prescription of performing Avarta, etc. in Samayika Shiksha Vrata but in the Samayika Pratima there is prescription of performing Avarta ,etc. at the time of sitting. 45. What is Proshdhopvasa Pratima ? Who as per rule observes 'Proshdhopvasa', i.e. keeps complete fast on 8th and 14th day of a lunar month and take food only once on the day just preceeding and after Ashtmi and Chaturdasi not hiding his potency (strength) that Shravaka is a observer of 'Proshdhopvasa Pratima'. 46. What is the difference between Prosdhopvas Shiksha Vrata and Prosdhopvas Pratima ? The holder of Prosdhopvas Shiksha Vrata some times observes Prosdhopvas (fasting) and some times also do not observes but the holder of Prosdhopvas Pratima as a rule necessarily observes Prosdhopvas (fasting). (R. K. S., 140) 47. What is Sachitta Tyaga Pratima ? 'Chitta' means living organism ,i.e. Observer of 'Sachitta-tyaga Pratima' eats vegetables, etc. first making it lifeless (organismless). That 'Shravaka now does not take raw water, raw (untreated) vegetables, etc. He uses water before making it boiled or sterilized and also takes only cooked-vegetables or in the form of juice extracted by juicer machine. Though eating 'Sachitta' after making it 'Achitta', no vitality control, (saving of all beings), i.e. 'Prani Samyama' is observed but Sachitta-tyaga is essential with a view to observe 'Indriya Samyama'. This Pratima is also in the form of vow pertaining to religious instructions i.e. 'Shiksha Vrata' because Muni takes only 'Prasuka' (treated) food, therefore, this 'Shravaka' has started practice (accomplishment) of this vow from just now. (R.K.S.141) 48. What is Ratribhukti Tyaga Pratima ? Renunciation of Night-eating is, precisely, included in the first 'Pratima' but now he does not cause any one else to eat, i.e. to feed others all the four kinds of food and also does not approve it (Kartikeyanupreksha, 382). The another (alias) name of this 'Pratima' is also 'Diva Maithun-Tyaga' (renunciation of copulation in the day) therefore, he does not indulge in copulation in the day. 49. What is Brahmacarya Pratima ? Who renounces by way of mind, speech, body, self-performed, getting done by others and approval thereof, (i.e. Krit, Karit and Anumodna) sexual intercourse, is 'Shravaka' holder (observer) of 'Brahmacarya Pratima' (Kartikeyanupreksha 383). There is relation with one's own wife in the vow of celibacy (Brahmcarya Vrata) but in 'Brahmacarya Pratima' the Shravaka gets averred even from his own wife. 50. What is 'Arambha-tyaga Pratima'? There is renunciation of all beginnings (Arambha) pertaining to occupational activities of agriculture, trade and service, etc. involving violence in this 'Pratima' (R.K.S. 144) but he does not renounce the beginnings of worship, anointment and cooking of food. Observer of this Pratima does not keep bank balance, but he can take house-rent and pension. 51. What is Arambha ? The work/activity which involves violence of six kinds of body-forms of living being, is Arambha. 52. What is Parigraha-tyaga Pratima ? Who keeps only utensils of worship, equipments of excrement and clothes and renounces all the rest belongings, that 'Shravaka' assumes 'Parigraha tyaga Pratima'. 53. What is Anumati-tyaga Pratima ,i.e. refraining from house-hold activities ? The observer of this 'Pratima' now does not give his assent (permission) in any mundane activities (R.K.S., 146). Refraining from house-hold activities while even living in the house is really a critical time of his test. To refrain from house-hold activities is tested in house not in jungle. This very 'Pratima' is in the form of religious instructions (Shiksha vrata). After becoming Muni in future he keeps mum in preachings of worldly activities. Likewise, that 'Shravaka' is practising (accomplishing) it from just now. The observer of ten 'Pratimayen' can also live in the house. 54. What is Uddistha tyaga Pratima ? The observer 'Shravaka' of this 'Pratima', renouncing home and accepting/ assuming vows, lives in the group (congregation) of Jain saints (Muni) and takes food by mendicancy and assumes one fragment cloth.(R.K.S., 147). There are two kinds of this Pratima-'Ailaka' and Kshullaka'. Ailaka take food only in their hand-bowl, they pluck their hair (perform Keshlonch) but there is no such rule that they should observe fast on that day. They wear a lion-cloth alone. Kshullaka also keep a sheet or dupatta along with the lion-cloth. That sheet or dupatta is a fragment cloth ,i.e. the measurement of the dupatta should be so that it could not cover their whole body after spreading it, i.e. while sleeping the face and the feet both could not be covered together. They can take food in vessel and also in hand-bowl. There is no rule of Keshlonch' for them, they can get their hair shaved. In ancient time their food intake-routine was such that they used to take/collect food from seven houses in the vessel and if any Shravaka asked them to take their food sitting in his house, then they used to eat accordingly and if not told, then they could take food in the place of their stay. But at present there is no such tradition, they too come out for the food- intake-routine like Muni. 55. Who holders of Pratima are called of low, medium and high status ? The holder of the first to sixth Pratima is called a Shravaka of a low status and from seventh to nineth as medium and that of the tenth and eleventh is of high status. 56. What is called that women who is holder of the eleventh Pratima ? The woman holding eleventh Pratima is called Kshullika. She keeps one Sari and one fragment cloth, her remaining routine is similar to the Kshullaka. 57. In how many places the Shravaka keeps mum ? Shravaka should observe silence in seven places, while performing six indispensables (necessary works),viz. taking food, while vomiting, bathing, copulation, excreting faeces and urine, worshipping Lord Jinendra and where there is possibility of committing sin. 58. What should be said (addressed) to whom for paying reverential greeting ? Reverential greeting should be paid - For Muni : Namostu For Aryika : Vandami For Ailaka - Kshullaka and holders of the tenth Pratima : Ichhami Other holders of Pratima : Vandna Co-religious follows : Jai Jinendra

1. What is Swadhyâya ? Reading true scripture, reflecting or exhorting ,etc., is Swadhyāya. It is said a supreme penance. 2. How many kinds the Swadhyaya is ? Swadhyāya is of two kinds- Nischaya Swadhyāya ,(i.e. absolute introspection/engrossment in self-soul for spiritual progress) and Vyavhara Swadhyāya, (i.e. devotional study of all great religious books). 3. What is Nischaya Swadhyāya ? Jñānbhavnalasyatyagah Swadhyāya, i.e. Adoring right knowledge renouncing laziness, is Nischaya Swadhyāya. 4. What is Vyavhar Swadhyâya ? Reading, questioning, reflecting, revision and exhorting of Anga Pravishta (old texts) and Anga Bahya (second part of scriptural knowledge written by preceptors) canons, is Vyavhar Swadhyāya. Reading, memorising reality, etc. is Vyavhar Swadhyāya. 5. How many kinds of Vyavhar Swadhyaya is ? There are five kinds of Vyavhar Swadhyāya - 1. Vachna (reading) - Reading / pronouncing and explaining without error along with correct meaning, is Vachna Swadhyāya. 2. Prachhna (questioning) - Raising question for removing doubt or for consolidating the matter already known, is Prachhna. Questioning for testing the knowledge of the teacher or instructor or for exhibiting one's own knowledge, is notPrachhna. Well, that is to make fun of the teacher or to pose oneself a learned. 3. Anupreksha - Pondering over the matter already known again and again, isAnupreksha, Just as - बाटी जली क्यों, पान सड़ा क्यों ? घोड़ा अड़ा क्यों, विद्या भूली क्यों ? the answer of all the above question is one - did not turn over. Why the dough bread burnt, why the betel turned rotten ? Why the horse jibbed, why the knowledge is forgotten ? the answer of all the above question is - did not turn over/revise. 4. Amnaya - Repeating the lesson/ text again and again along with correct pronunciation, is Amnaya Swadhyāya and remembering the text is also Swadhyāya. Recitation of the text of Bhaktamer, Namokar Mantra, etc. is included in it. 5. Dharmopdesha - To impart religious exhortation for self beneficence, for removing false path and doubt, for showing nature of the matter-substance and causing the audience to attain gems-trio, is Dharmopdesha. (Tattvarthasutra, 9/25) 6. Living being of which body-forms engage in studying scriptures ? Only living beings of two body-forms study religious scriptures, viz. human & celestial beings. 7. Living beings of which body-forms exhort religious preaching ? Living beings of human & celestial body-forms exhort religious preaching. 8. Living beings of which body-forms listen to religious preaching ? Living beings of all the four body-forms listen to religious preaching. 9. Whether infernal beings also listen to religious preaching ? Yes, all celestial beings up to 16th heaven can go up to the third hell for exhorting religious instructions, Just as - the soul of Seeta had gone to the third hell for enlightening the soul of Laxman. (according to Prathmanuyoga) 10. How many organs (parts) of knowledge are there, give definition ? There are eight organs of the knowledge - Vyanjanachar - Reading & teaching alphabet, verse-line, vowel-mark ,etc. correct, in conformity with grammatical rules, is Vyanjanachar. Arthachar - Reading & teaching scriptures grasping their meaning correctly, is Arthachar. Ubhyachar ,(i.e. both reading with proper pronouncing and understanding) - Reading & teaching alphabet with correct pronunciation along with its meaning and understanding correctly, is Ubhyachar. Kalachar: Reading & teaching in right time - The scriptures should be read and taught in proper time. Reading of Sutra Granthas, (i.e. doctrinal treatises) is forbidden in improper time, like - reading-teaching treatises composed by Gandhar devas and composed by ascetics well-versed in Eleven Organs and 10 Purvas (kinds of canons), during excellent greats days of Nandishwara, on the eighth and fourteenth days of every lunar fortnight, 15th day of dark and light half of each lunar month, in all the three Sandhya Kala, (i.e. joining time of night-morning, morning-afternoon and evening-night), in late night, in sun-moon eclipse and meteoric fall, etc. Bhavnagranthas, Prathmanuyoga, Charnanuyoga, Karnanuyoga are not forbidden. Vinyachar: Studying-teaching with paying reverence to scriptures - Studying and teaching holy scripture with reverence maintaining purity of clothes, body and region, is Vinayachar. Updhanachar (Religious observance) : To adore along with retention, studying along with rememberance, without forgetting or studying the holy scripture with specific vow / resolution etc,. i.e. ,to study after renouncing some thing. Bahumanachar: Paying much respect to scripture - To revere the knowledge, the treatise as well as the teachers;to read canon placing in on the higher seat along with reading of its invocatory prologue (Manglacharan) and after studying Jinwani eulogy should be recited. Aninhavachar, (i.e. not hiding source of knowledge): Not to hide the name of the holy scripture or teacher / preceptor from whom the knowledge has been learnt for example if taught by less learned Guru, his importance will be lessened by disclosing the name of that Guru, hence to name some specialised or famous Guru, is Ninhava and not doing so, is Aninhavachar. (Moolachar, gatha, 269) 11. What are the advantages of studying scriptures ? Main advantages of studying scriptures are as follows - Innumerable times dissociation of Karmas occurs. The knowledge and power of memorising is increased. Power of tolerance is achieved. The ignorance is destroyed. The complicated questions are solved. The fickleness of mind is removed. The conduct is gained by the knowledge when he studies the Pratyakhyana named ninth Purva sitting in the proximity of Teerthankara up to 3 to 9th years, only then he attains the Parihar Vishuddhi Sanyam, (i.e. a kind of pure conduct devoid of violence ,i.e. violencerefraining restraint). Worship by deities is also gained by Swadhyāya. When Acharya Shri Dharsenji taught Muni Narvahanji and Muni Subuddhiji, the deities of Bhoot species worshipped at the end of study and had set right the row of teeth of one of the Muni Maharaj due to which Acharya Shri Dharsenji named those Muniraj as Bhootbali & Pushpadantji. Muni Maghnandi ji was reestablished in religion only due to knowledge, i.e. he again became Muni. New and newer subjects are gained for reflecting/meditating the realities (Tattva chintan). non-Jain boy Ganesh Prasad Varni had become Kshullaka due to listening to study of scripture (Shastra Swadhyāya).

1. What is Jinwani and which are its other names ? 'Jayati iti Jina', i.e. who has subjugated the senses, is called Jina and the speech/words of the Jina, is called Jinwani. Other names - canon (Agama), treatise (Grantha), principles (Siddhanta), knowledge of scripture (Shrutjñāna), discourse (Pravachan), scripture (Shastra), etc. 2. What is the form of true scripture ? It should have been narrated by the Apta, i.e. who is passionless, omniscient and benevolent sermoniser. Should be free from contradiction by propounder and counter-propounder. Should not be contrary to perceptibility and anticipation (conjecture). Should expound realities (Tattvas). Should be benefactor of all the living beings without any distinction. Should refute false-path. Should be preacher of non-violence. (Ratankarandak Shravakachar, 9) 3. Why should scripture be narrated only by the true Deity ? The Tattvas (realities) are misrepresented merely due to ignorance and attachment-aversion. The Jina Lord is free from ignorance and attachment-aversion due to which whatever he reveals, reveals only truth, for example - You were passing through Jungle and lost the way, you enquired someone the way to the city. If that gentleman did not know the right way then he can not show you the right road, and if that man feels attachment with you, then he would say the way is not far from there, it is from here not from there and he will take you to his own city and if he is malicious of you then he will point out you the opposite way thinking let him go stray. And if he has no attachment-aversion with you and he knows the right way then he will say - Sir this is the way to the city. 4. In how many parts the Jinagam (Jina canon) has been divided ? The Jinagam has been divided in four parts - Prathmanuyoga (exposition dealing with biographical details of great personages, such as Teerthankara, Chakravarti ,etc.), Karnanuyoga (exposition dealing with structure of universe ,etc.), Charnanuyoga (exposition dealing with conduct of Shravaka & saints) and Dravyanuyoga (exposition dealing with Jain metaphysics). 5. What is Prathamanuyoga ? Which describes biographies of 63 Shalaka Purush (great personages). The description of 169 great men, contains their ideal life and throw light on the fruits of virtue and sins. It is the treasure of Bodhi (Gems-trio), Samadhi (holy death, i.e. Samadhi maran). In this the most difficult subject is made easy to grasp through tales, that is why children and elders all understand it. The word Pratham also means Pradhan ,i.e. Main-Chief, hence it has been kept in the beginning. (R. K. S. -43) 6. Which treatises are included in the Prathmanuyoga ? Main treatises of Prathmanuyoga are as follows - Harivansh Purana, Padam Puran, Shrenika Charitra, Uttar Purana, Maha Purana etc. 7. What is Karnanuyoga ? Which is like a mirror for knowing division of universe - non-universe, cycle of Kalpakala (measuring 20 Kora-Kori Sagar period) and all the four body-forms, is called Karnanuyoga. (Ratankarandak Shravakachar, 44) 8. What are other names of Karnanuyoga? There are two other names of Karnanuyoga, viz. Ganitanuyoga and Lokanuyoga. 9. What treatises are included in the Karnanuyoga ? The main treatise of Karnanuyoga are - Tiloya Pannatti, Triloksar, Lokvibhaga, Jamboodvipa Pannatti, etc. 10. What is Charnanuyoga ? In which detailed description of the origin and increase of the conduct of Shravaka & Ascetics, which are causes of its origin and increase, by which reasons the conduct is protected and which are the observances (Bhavnayen) of which vows, etc. found, is called Charnanuyoga. (Ratankarandak Shravakachar, 45) 11. Which treatises are included in the Charnanuyoga ? The main treatise of Charnanuyoga are - Moolachar, Moolachar Pradeep, Angardharmamrita, Ratankarandak Shravakachar, etc. 12. What is Dravyanuyoga ? In which narration of Jeeva-Ajeeva Tattvas (soul - non-soul ,etc. realities), description of virtue-sin, bondage-salvation and in which only the narration of the soul, is found, is Dravyanuyoga. Often learned regard Karam Siddhanta (doctrine of Karmas) as the subject of Karnanuyoga, whereas it is the subject of Dravyanuyoga. Dravyanuyoga can be divided in the following way - 13. Whether jinwani is called as mother? Just as the mother always aspires beneficence of the son, gives pleasure saving him from troubles, similarly mother Jinwani also saves her sons ,i.e. Muni, Aryika, Shravaka, Shravikayen etc. from griefs, places them in happiness but when ? When we obey her instructions. 14. Whether Jinwani is called Aushadha (Medicine) ? Yes, Just as the diseases are destroyed by taking medicine, similarly following Jinwani, i.e. by observing conduct as has been instructed in Jinwani, terrible diseases like birth, old age, death, etc. are destroyed soon. 15. Write Jinwani Stuti ? जिनवाणी मोक्ष नसैनी है, जिनवाणी ।। टेक।। जीव कर्म के जुदा करन को, ये ही पैनी छैनी है ।। जिनवाणी।।1।। जो जिनवाणी नित अभ्यासे, वो ही सच्चा जैनी है ।। जिनवाणी।।2।। जो जिनवाणी उर न धरत है, सैनी हो के असैनी है ।। जिनवाणी।।3।। पढ़ो लिखो ध्यावो जिनवाणी, यदि सुख शांति लेनी है ।। जिनवाणी।।4।। Jinwani Moksh Nasainee hai, Jinwani. Jeeva karam ke juda karan ko, ye hi painee chhainee hai. || Jinwani ||1|| Jo Jinwani nit abhyase vo hi saccha jaini hai. || Jinwani ||2||| Jo Jinwani ur na dharat hai, sainee ho ke asainee hai. || Jinwani ||3||| Pado, likho, dhyavo Jinwani, yadi sukh shanti leni hai. || Jinwani ||4|| Jinvani is stairs of salvation, Is sharp chisel of separation, Of Jeeva & Karma collection ||Jinwani||1||| Who practices ever Jinwani, he alone is truthful Jaini. ||Jinwani||2|| Who does not believe Jinwani, is a being devoid of sensation, Though having an inert possession. ||Jinwani||3|| Read, write, meditate Jinwani, If wish pleasure, peace, gratification. ||Jinwani||4|||

1. What is semantic (literal) meaning of 'worshipping'? The Hindi word Pooja (पूजा) is formed from the base word 'Poo' (पू). 'Poo' means to adore, or eulogizing the attributes of 'Panch Parmesthi', is called worshipping. 2. How many kinds are there of worship? There are two kinds - 'Dravya worship', i.e. physical worship and subjective or psychical worshipping, i.e. 'Bhava Pooja' or volitional worship. 1. Dravya Pooja - To eulogize attributes of the God offering water (Jala), sandal (Chandan), unbroken raw-rice (Akshata), flower (saffron coloured -rice) (Pushpa), edible substances (pieces of coconut kernel) (Naivedya), a lighted lamp (In place of lamp saffron-coloured pieces of coconut kernel are used) (Deepa), fragrant incense or sandal powder (Dhoopa), fruit (Phala) and 'Argha' (mixture of all substances-rice, etc.). 2. Bhava Pooja - Extolling with great devotion the attributes of four-excellences (Anant Chatushtaya, i.e. infinite conation, knowledge, bliss and power), etc. of Lord Jinendra Deva without offering eight auspicious substances of worship, is'Bhava Pooja'or subjective worship. 3. Who are entitled to 'Dravya' and 'Bhava' worship ? The house-holder 'Shravaka' is entitled to both - the 'Dravya Pooja' and the 'Bhava Pooja' and Shramans (Acharya, Upădhãyaya, Sadhu), Aryika, Ailaka, Kshullaka and Kshullikayen are entitled to 'Bhava Pooja' alone. 4. What are other kinds of Pooja ? There are five types of worship - 1. Nityamaha Pooja or Daily worship - It is performed daily in Jain temples with eight auspicious substances-rice, water, etc. bringing them from home, causing sculpture of idol, building temples, giving land property for worshipping them and worshipping Muni, is daily worship. 2. Chaturmukh Pooja - It is performed by crowned kings because it is done in all the four directions by installing four faced idols. It is also called great worship being a large one, hence it is also called Sarvatobhadra Pooja. 3. Kalpavraksha Pooja - It is performed by Chakravarti kings after giving desired donation to beggars. 4. Ashtanhika Pooja - The Jina worship performed during 'Ashtanhika' festival. 5. Indradhwaja Pooja - The Indradhwaja Pooja is that which is performed by Indras ,etc. celestial beings. (Commentary on Kartikeyanu-preksa, 391) 5. What are synonym names of the word 'Pooja'? 'Yag', 'Yagya', 'Kratu', 'Saparya', 'Ijya', 'Adhwar' 'Makh' and 'Maha', all these are synonyms names of 'Pooja'. 6. Enumerate the parts/organs of worship ? There are 6 parts of worship - Anointment, Invocation, Installation, Drawing near, Worshipping and completion. (formal conclusion) 7. What is anointment ? "अभिमुख्यरूपेण सिंचयति इति अभिषेकः", i.e. mainly watering the Jina idol, is anointment. The entire idol may be watered. Thus flowing (pouring) treated (hot) water on the idol of Jina, is anointment. 8. How many kinds of anointment are there? Anointment are of four kinds - 1. Janmabhisheka - (Birth Anointment) - "Saudharma Indra" performs this anointment of 'child-Teerthankara'on 'Panduk Shila', taking him there. 2. Rajayabhisheka -, i.e. coronation - It is performed at the time of crowning the prince 'Teerthankara'. 3. Dikshabhisheka - It is performed at the time of aversion of Teerthankara from worldly enjoyments before undertaking consecration (initiation). 4. Chaturthabhisheka - It is performed in consecratory ceremony of installation of Jina idols ,i.e. 'Jinabimba Prathishtha' after auspicious benedictory event of attaining Omniscience (Kewaljnana Kalyanaka). Precisely, this 'Chaturthabhisheka' is also called as anointment of Jina idols, which is performed just before worshipping. Note : These four anointments are with respect to humen body-forms. 9. From when the anointment of Jina idol is being performed ? The anointment of the Jina idol is being performedab-aeterno, because the auspicious five benedictory events of Teerthankaras and natural temples are ab-aeterno ad-infinitum (which have neither beginning nor end). The deities of all the four classes perform anointment and worship going to Nandishvara Dvipa during Ashtanhika festival from beginningless time. Thus the tradition of anointment exists from beginningless time and shall continue infinitely. Shri Pujyapad Swami writes in Nandishwar Bhakti - भेदेन वर्णना का सौधर्म: स्नपनकर्नुतामापन्नः। परिचारकभावमिताः शेषेन्द्रारुन्द्रचन्द्र निर्मलयशसः ॥ 15॥ Meaning - The Saudharma Indra remains chief person in that worship. He only anoint Jina idols and remaining deities work as directed by Saudharma Indra. 10. What are the scientific reasons of anointment ? Each metal has its own different conductivity, therefore, when the flow of water is poured on the idol of metal then the water is ionized with the contact of that idol. Applying that ionized water, i.e. 'Gandhodaka' (sacred fragrant water) on upper parts of the body, the heamoglobin present in the body is increased. 11. What is the fruit of anointment ? Mainasundari had removed the leprosy of her husband Shripal along with other 700 leprous persons by pouring anointment water (sacred fragrant water of the anointment of Jina idol) over them. Who performs anointment of Lord Jinendra Deva with the water of 'Kshirsagar', he takes birth in the aerial vehicle of deities (in heaven). Who performs anointment of Lord Jinendra with auspicious thought activity of soul, attains final emancipation (Moksha) thereby get eternal bliss. When the 'Shakti' (a supernatural weapon granted by supernatural power or god), fastened to Laxmana, was removed by the bathing water of a girl Visalya, then whether the power and strength of all the eight Karmas can not be removed with the anointment water of Lord Jinendra ? Surely will be removed. 12. Why Gandodaka (anointment water) is worthy of obeisance ? In the method of consecratory installation of Lord idol at the time of celebration of five auspicious events through Panch Kalyanaka, the orderly arrangement (decoration) of body limbs (Angnyasa) is done of the idol on the day of auspicious event of penance and on the day of auspicious event of Omniscience, the attribution of the essential mystic and chanting words (Beejakshar), is performed and in the method of imparting esoteric formula (Mantranyasa), the incantation are attributed to the idol by Digamber Jain Muni. The water which falls on the idol by the flow of anointment-water, the effect of those incantations and of incantations recited at the time of anointment, comes in the anointment-water due to this it becomes worthy of obeisance (Gratefully from (Pushpanjali). 13. What is Invocation, Installation and Drawing near and what is their procedure ? Invocation (Ahvanan) - Trying to bring appearance (Assuming manifestly the very presence of Lord Jinendra Deva) of Lord Jinendra before one's eyes, is Invocation. Installation (Sthapna) - Ensconcing His appearance in one's heart, is Installation. Drawing near (Sannidhikarana) - Establishing uniformity with the Lord Jinendra ensconced in the heart, or 'Drawing near', is 'Sannidikarana'. The Invocation is performed bringing both hands together in straight position and keeping the thumbs on the root part of ring finger. Turning over those very hands is Installation. Now keeping the thumbs up, tie the fist and touch the heart with both thumbs and cast the reverential offering of saffron coloured rice (Pushpa) on the 'Thona' (a type of specially prepared dish with stand). This is 'Sannidhikarana'. Saffron - coloured rice should not be offered after Invocation and Installation. Number of saffron - coloured rice is not fixed. Any number may be offered without counting. 14. Why the 'Thona' is needed ? When performing worship is resolved, then the 'Thona' causes to remember that we will not get up until the worship is completed ,i.e. the 'Thona' does the work of reminding us of our resolution to do worship. The electric current does not come in our house directly from power-house but comes through the transformer and comes being converted into low voltage from high voltage. Similarly, if relation is to be established with Jinendra Deva then the 'Thona' is made of its medium. The existence of 'Thona' is for reminding us that we have established relation with the God. 15. What should be made (written) on 'Thona'? 'Swastika' (an auspicious emblem ( 5 ) or eight petalled-lotus should be made/written on the 'Thona'. 16. Why eight auspicious substances for worshipping are offered in worship and what message they give ? 1. Water - The water cleans the outer filth but your water of attributes removes the dirt of my passions and aversion. It (water) is offered for washing the dust of 'Jnanavarna, etc. Karmas', i.e. knowledge-obscuring Karma attached to the soul. The water gives message that like it we should learn to live in harmony/ on very intimate terms with all and should learn to assimilate all and should remain pure (clear-hearted) like the water. 2. Sandal - Though immediate (for the particular moment) peace (coolness) is experienced from the sandal but O! Jinendra Deva! Your nectar faculty of speech destroys the burning sensation of body and mind for ever. In the present age of adulteration, the turmeric is being used in place of sandal which is of hot nature, that is why the heat, (i.e. suffering) of the world is not destroying, hence, the turmeric should not be offered in place of sandal. The Sandal gives us message that we should show courtsy (coolness) towards all like the sandal. The sandal tree spreads fragrance even if some one cuts it, we should also behave like it so that we may not return evil for evil but should speak sweet words like the sandal even if some one beats us. 3. Raw-rice (unbroken) - O God! I do not want any severed title or rank. I may obtain the eternal position like you so that I may not transmigrate in 84 lakhs births. The raw-rice gives the message that just as the rice is not obtained without removing the husk of the paddy, similarly we can not get reality of the soul without abandoning all outer attachments and belongings. 4.Saffron-coloured rice (flower) - O God! The whole world is suffering from the heat of sex but you have conquered even the victor of sexual desire (i.e. lust), so I offer flowers on your feet for conquering the desire of sex, kindly materialize my this desire without fail. The flower gives the message that its life is of two days thereafter it is destined to wither away, it has to fall away being severed from the plant. Our life is also oftwo days thereafter this body will fall away, being faded. If this life will be allowed to be wasted in momentary sensual desires of the body then there is no other way except its withering away and fallen away and we will get nothing except repentance. Therefore, we should try to get rid of all types of desires of touch, taste, smell, colour, etc. 5. Edible substances - I relished edible and non-edible food day and night to pacify this disease of hunger even then the hunger of this body is not satisfied. It goes on increasing day by day like ghee poured in the fire but you have destroyed such kind of the disease of hunger. I may also get such power so that I may also destroy this disease of hunger for ever. Edible substances give us message, "I give life to others destroying mine", similarly, we must atleast do so much that others may also lead their life well. We should not become hurdle for them. 6. Lighted lamp (saffron - coloured kernel pieces) - Well, this inert lamp destroys the darkness of the outer world. It requires oil and wick again and again but still there is darkness beneath it. "But 0 Jinendra Deva! Your lamp of Omniscience remains full of light (bright) for ever without any interruption, that too, without oil and wick and illuminates self and others as well. The light of Omniscience may also illuminate in my heart so I am offering this transitory lamp on your feet". The lamp gives message that it gives light to the world even at the cost of burning itself then we should also learn the lesson that we should serve others even at the cost ofenduring troubles. 7. Fragrant incense (sandal powder) - This fragrant incense cleans the environment of outer world but O God! You have, precisely destroyed the incense of all the eight Karmas. My eight Karmas may also be destroyed and I may achieve the state of eight karma lessness status, therefore, I offer this fragrant incense (Sandal powder). We can take the message from the fragrant sandal powder that it spreads its fragrance towards all without any discrimination of rich or poor, big or small, Similarly we should go on spreading the fragrance of love and friendliness towards all. 8. Fruit - O God! All the fruits of this world are momentary, unstable and are liable to be left here, eating them only immediate pleasure is felt but afterwards only grief comes to hand. I may obtain the fruit of eternal salvation (Moksha), therefore, I offer the fruit on your feet. The fruit gives the message that the fruit of worldly desires are useless because they depend on the Karmas; auspicious Karma give good fruit and inauspicious sinfulKarmas give bad one. Keep in mind, the fruit never desires fruit in return; it does its duty. If we do some work then it should be done taking it as our duty and should not expect its return. 9. Argha (mixed substances of worship) - What is the value of this libation before the status of that priceless/invaluable and eternal rank of Omniscient even then I am offering this 'Argha' out of devotion for attaining that eternal status. The 'Argha' is one in which all eight substances are mixed, similarly, we all should become one, then even the great difficult work is accomplished soon. 'Jai mal' - The 'Jaimala' is remembering and eulogizing the attributes of'Panch Parmesthi and nine deities (Nava Devta) with specific devotion and reverence after worshipping them with eight particular substances. 17. In What manner we should offer eight substances ? The water should be offered in three flows for destroying birth, old age and death. The sandal mixed water should be dropped/offered in one flow. Raw-rice should be offered with both the bonded fists keeping the thumbs placed inside the fist. Flowers (saffron-coloured rice) should be offered (poured out) with both the hollow hands placed together. Edible substances should be offered keeping them on the plate. The lamp should be offered keeping it on the plate. The fragrant incense should be dropped, precisely in the censer with the ring finger, middle finger and the thumb joining together. Fruit should be offered keeping it on the plate. The ‘Argha’ should be offered keeping it on the plate with both the hands. 18. What should be made (written) on the plate in which substances of worship are offered ? In the upper side of the plate half moon with a dot should be made and below it three dots and below these three dots 'Swastika' should be made. While making 'Swastika' first of all a line from lower portion to upper side should be drawn with the desire to attain the upward-motion as a symbol of the nerve of universe or line of the world. Diagonal line should be drawn as a symbol of the line of birth and death. All the four curves (turns) are the symbol of four body-forms, i.e. taking birth and death in the 'Lok nari,' (i.e. nerve of the world) are transmigrating in all the four body-forms. Four dots are symbol of four expositions of Jain scriptures (Anuyoga) by which we attaining the knowledge, three dots of tri-jewels (right faith, right knowledge and right action ,i.e. of 'Moksha Marga') are made with intention of assuming tri-jewels and the desire to obtain 'Shidhh Shila' (the abode of emancipated souls) .the 'Shidhh Shila' (the shape of half-moon) and dot (the Dot is the sym bol of Siddha Bhagwan) is made /drawn. 19. What is completion/conclusion (Visarjana)? The completion (Visarjana) is done after reciting Shantipath with the auspicious disposition of world-peace. The completion does not mean departing of adorables but entreating forgiveness for the errors might have been committed in worshipping. Read the 'Visarjana Path' (prayer after completion) after performing worship (बिन जाने वा जानके --------- करहुँ राखहुँ मुझे देहु चरण की सेव)(knowing or unknowingly........... forgive me and give me privelege to worship your feet) In the last, uttering the following couplet, offer 'Pushpa' (saffron coloured rice) on the 'Thona'. The number of 'Pushpas' is not prescribed here, take as many as you wish. श्रद्धा से आराध्य पद पूजें शक्ति प्रमाण । पूजा विसर्जन मैं कहूँ, होय सतत् कल्याण ।। "With reverence, I worshipped feet of adorable, With all my strength and power. Now I conclude your worship, Bestow upon me welfare for ever." Note - 'Pushpa' offered on 'Thona' at the time of beginning (resolution) and completion of the worship, should be dropped in the plate in which offering of eight substances was made. These should not be burnt. 20. Whether the worship should be performed at night or not? Just as the night-eating is prohibited, similarly worshipping at night is prohibited. 21. Whether deities worship at night? There is no difference of day and night in heaven but the same deities do not perform worship at night in places where difference between day and night exists. Two most appropriate instances of 'Dhawla Pustaka' 9 are quoted here. 1. On attaining the 14 particular parts of scriptural knowledge by any Muniraj the deities come to worship Him and the scriptural knowledge. The scriptural knowledge was attained by Muniraj during evening and the Muniraj became absorbed in spiritual meditative relaxation reciting 'Namokar Mantra' but the deities did not come at that time, next day in the morning the great worship was performed playing musical instruments like conch shell, 'kahla', trumpet, etc. by residential celestial-beings, peripatetic celestial beings, stellar or astral celestial-beings and Kalpvasi (heavenly) celestial beings. (D, 9/13/71) 2. The final emancipation of Bhagwan Mahaveer was occured in the later night of Kartika Krishna Chaturdashi' (14th day of dark half of lunar month of Kartika) but deities did not come in the night to celebrate the emancipation festival. Saudharma Indra' performed the worship of auspicious emancipation, coming in the morning of Amavashya' (the 15th day of dark half of lunar month of Kartika). (Shri Dhavla, 9/44/125) When deities too do not come and perform worship at night in Bharat, Airavat and Vidheha regions then how 'Sharavaka' shall perform worship at night? Therefore, worship should not be performed at night. Beside, worshipping at night has been forbidden in many religious treatise. 1. It has been narrated in verse 210 of Prashnottar Shravakachar - त्रिकालं - जिननाथान् ये, पूजयंति नरोत्तमाः ।। लोकत्रयभवं शर्म, भुक्त्वा यांति परं पदम् ।। Meaning - Who excellent person worship Jinendra Deva in the morning, in the afternoon and in the evening, they enjoying all enjoyments of all the three worlds, attain the position of salvated souls. 2. It has been mentioned in verse 65 of Gunbhushan Shravakachar - प्रातः पुनः शुचीभूय निर्माप्याप्ता आदि पूजनम् । सोत्साहस्तदहोरात्रं सद्ध्यानाध्ययनैर्नयेत् ।। Meaning - Again becoming pure and performing worship of the Deity, Scripture and Guru in the morning spend that day and night in excellent meditation and studying scriptures enthusiastically. Specific mention - Here it has been mentioned to worship in the morning and meditation and study of scriptures have been prescribed in the night. 3. It has been told in verse 73 of Dharmopdesha Peeyooshvarsha Shravakachar - रात्रौ स्नान विवर्जनं ।। Meaning - Bathing in the night should be renounced, because the worship is not possible without taking bath, hence prohibition of night worshipping is implied. 4. It has been said in verse 5/186 of Lati Samhita - (context - should worship Lord Jinendra in all the three joining periods, i.e. at dawn, day and dusk,) but worship of Lord Arihanta should not be performed at mid-night because the violence is necessarily involved in worshipping at night, hence worshipping at night is forbidden. 22. Living beings of how many body-forms perform worship ? Living beings of three body-forms perform worship - human beings, celestial beings and animal. 23. Who Acharya included worship in Vaiyavrata and Atithi Samvibhaga? Worshipping is the service of Lord that aims at attaining the reality of the soul, that is why Acharya Shri Samantbhadra Swami has included worship in the Vaiyavratya. Worshipping means to welcome the guest, hence Acharya Shri Ravisen has included it in Atithisamvibhaga. 24. In which treatise the worshipping has been said as Samayika Vrata and meditation? The worship becomes the cause of deep absorption and in the attainment of the spiritual stage of self-soul, hence it has been included in Samayika vrata in Upaskaddhyana. The worship is meditation, such has been said by Acharya Devsen ji in Bhavsamgraha, hence it has been included in Padastha Dhyana (meditation with holy Mantras). 25. What are the six kinds of worship? Nama (Name) Pooja - Pronouncing the name of Arihanta, etc., which Pushpa (saffron coloured rice) are offered in pure space - points, is Nama (Name) Pooja. Sthapna Pooja (consecrational/installation worship) - To worship attributing virtues of Arihanta, etc., in the stone of some shape, is consecrational/installation worship. Dravya Pooja (Physical worship with 8 auspicious materials) - To offer water, fragrant water, raw-rice, etc. before Arihanta, etc., is Dravya Pooja. Kshetra Pooja - (worshipping in holy places) - Worshipping in pious places of Janam Kalyanak ,etc. (auspicious event of birth, etc. of Jinendra Lord) by above method, is Kshetra Pooja. Kala Pooja - (special occasional worshipping) - Doing anointment, performing worship, etc. on the dates of lunar months of Kalyanakas (auspicious events of Teerthankaras), is Kala Pooja. Bhava Pooja (Psychical / votional worship) - Pondering over virtues of Arihanta, etc., putting mind into that, is Bhava Pooja.

1. Why the water is filtered ? Many micro-organisms (Mobile-beings two sensed to 5 sensed beings) remain in water, so to protect these beings the water is filtered. Drinking unfiltered water causes killing (death) of beings remaining in it and going into stomach these beings also cause diseases. Therefore, filtered water should be used. 2. The water is itself a being then how the beings shall be saved ? Mobile beings (Trasakaya) are protected by filtering water, not the water-bodied beings (Jalakayika) because the water is itself a 'Jalakayika' Jeeva. 3. According to Jainism how many organisms are there in the water ? There are innumerable organisms in one drop of the water, if these beings, become equal to pigeons and fly then the whole Jamboodvipa will be filled with them. 4. How many beings are there in one drop of water, according to Scientists ? There are 36450 mobile beings in a drop of water according to Scientist captain Swavorsavi. 5. What is the procedure of filtering water ? Draw the water from the well in a can or any pot not dashing it down harshly. The can should not be a cracked one and no water should fall from it. After bringing the can up, filter the water with a cotton filter-cloth. That filter-cloth should be so thick so that Sun rays may not right across, (i.e. may not penetrate other side) and this filter-cloth should be larger enough than the fore-part (opening part of the vessel in which the water is to be filtered. Care should be taken that not even one drop of unfiltered water should fall on the ground. After filtering the water the 'Jiwani' should be dropped in the same source of water from which the water was fetched, i.e. after filtering the water the filter-cloth should be turned back and should be washed with filtered water. After this, the filtration-water should be dropped slowly in the same well or source from which the water was drawn. 'Jiwani' (filtration-water) should not be thrown from above but a metal ring should be attached with the lower portion of the can so that the filtration water may reach at the bottom of the well. Therefore, metal ring should be used. 6. When the water is drawn from hand-pump or Jet, it comes with friction due to which mobile beings are killed, then what is the advantage of filtering this water ? Yes, water come from the jet or hand-pump with friction due to which mobile beings are killed but every time beings are germinated in the unfiltered water. Therefore, the water should be filtered. 7. Where the 'Jiwani' (filtration-water) should be dropped? Well, 'Jiwani' can not be dropped into the Jet or Hand-pump. If there is tank or reservoir in the house containing water, the filtration-water can be dropped there. The beings will be protected/saved till there is water in the tank. Though this procedure is not correct, nevertheless, to which extent the beings may be protected, they should be saved, so that the practice and sacraments of filtering water will remain intact. 8. What is the limit of filtered water ? One Muhurta ,(i.e. 48 minutes). After this, generation of mobile beings (2 sensed to 5 sensed beings) begins again, therefore, after 48 minutes the water should be filtered again. 9. What is the limit of that filtered water which is sterilized by clove, fennel etc. ? 6 Hours, but after six hours it becomes limitless, i.e. mobile beings begins to generate in it again. 10. What is the limit of boiled water ? 24 Hours, after this it becomes limitless. It should not be boiled again. 11. A small bag is fastened in the water tap for the whole day, whether it is appropriate? No, the bag often dries off while remaining attached to the water-tap, so living beings living there die. 12. Whether rainy water is pure ? Rainy water is pure up to 'Antarmuhurta' as no living beings remain in that water but after 'Antarmuhurata' living beings begin to generate. 13. Apart from the Jainism, whether filtering of water is recommended any where ? Yes, It has been said in 'Manusmirti 'दृष्टि पूतं न्यसेत् पादं, वस्त्रं पूतं जलम् पिबेत् ।। That is to say, 'Put/place the foot on the ground after seeing it well and drink water after filtering it'. 14. What is the opinion of modern science about filtering of water ? Water should be drunk after filtering and then boiling it. 15. What are the advantages of drinking filtered water ? Main advantages of drinking filtered water are - Religion of non-violence is observed. We are saved from many diseases, on our own. 16. What happens drinking the unfiltered water in the words of 'GuruvarAchharya Shri Vidyasagarji Maharaj' ? Just as the stove flares up (gives off fumes) if unfiltered oil is filled in it, then it has to be pinned, similarly if unfiltered water is poured in the stomach then it also has to be pinned i.e. is injected because of illness. 17. Whom Lord Mahaveer has called Jaini ? महावीर कह गये सभी से जैनी वह कहलायेगा । दिन में भोजन, छान के पानी, नित्य जिनालय जायेगा ।। Mahaveer told all, Jaini is that, adopts a specific mode Day eating, filtered water visits daily Jina's abode.

1. Why food is taken ? 1. To remove the anguish of hunger. 2. For discharging one's duties. 3. So that we may live alive. 4. For serving others. 5. For observing abstinence. 6. For observing ten right virtues (Dasa Dharma). (Moolachar, 479) 2. When the meal should be taken ? Meal should be taken only in the day. 3. Why the meal should not be taken in the night? Ultra-violet and Infra-red rays remain in the rays of the Sun and because of these rays micro organisms do not germinate in the day. As soon as the Sun sets ,micro organisms begin to germinate. If the meal is taken at night, micro organisms are killed due to which our religion of non-violence is destroyed. Small insects reach in our stomach alongwith the meal which cause many diseases. 4. Whether meal can be taken in the night by switching on the light/litting the light ? No, Insects are not seen all around in the electric light in the day because insects are germinate in very small quantity in the day and they hide themselves here and there in the light of the Sun. If the light is switched on in the night more insects germinate. Therefore, meal should not be taken at night even in the electric light or in any other light. Meal should be taken only in the day light, i.e. in the light of the Sun. 5. What is the opinion of modern science about prohibition of taking meal at night ? In the opinion of modern science the meal is digested well in the light of the Sun, therefore, it should be taken only during the day. The meal is not rightly (appropriately) digested if it is taken immediately before going to bed, therefore, meal should be taken 3 or 4 hours before going to bed. In experiments on mice, a team at the Salk Institute for Biological Studies in California found that eating while we stay up to browse the internet or watch a late film is likely to be contributing to rising obesity levels. Satchidanand Panda, an associate professor who had the study found that at certain times of day the liver, intestines and muscles are at peak efficiency while at other times they are sleeping. In the study they allowed a group of mice to eat only during an eight hour period in the day while a second group could graze on what they wanted all day and night. They found that though the two groups were taking the same amount of calories, those who ate at set time in the day did not become obese. The mice that ate all day and night had 70% more fatty deposits than the other groups. (quoted from Times of India dated 21/05/2012) 6. Whether Ayurved supports night-eating or not ? No, fasts are prescribed in Ayurvedic therapy and taking meal after fast is recommended only in the day and the 'Vaidyas'advise to take the medicine thrice in the day in the morning, in noon and in the evening, not at night. 7. Whether Natureopathy supports night-eating or not? Drinkable substances (liquids) are given at night in natureopathy, not food stuff prepared with grains. 8. Whether night-eating is prohibited in other religions other than the Jain religion ? 1. It has been said in the 'Shanti Parva' of 'Mahabharat - चत्वारि नरक द्वारं प्रथमं रात्रि भोजनम्। परस्त्री गमनं चैव सन्धानानन्तकायिकम्॥ "Night-eating and adultery, Eating pickle, tubers and general herbs, Four doors are of hell, Tells'Mahabharat' in 'Shantiparva'." Meaning - There are four doors (entry places) for going to hell the first of which is nighteating, the second is adultery, third is eating stale pickle and the fourth is to eat general plants (roots and tubers) produced under the earth). 2. It has been said in 'Markendaya Purana' - अस्तंगते दिवानाथे आपो रुधिर मुच्यते। अन्नं मांस समं प्रोक्तं मार्कण्डेय महिर्षणा॥ Meaning - "Food stuff made of grains if eaten after sun-set is equal to eating meat and the water like the blood". 3. Further it has also been said in 'Markendaya Purana' मृते स्वजन मात्रेऽपि सूतकं जायते किल। अस्तंगते दिवानाथे भोजनं कथं क्रियते॥ Meaning - "State of ritual impurity occurs due to death of any relative, in this condition no body takes food until the funeral rite is completed. When the Sun deity is set then also ritual impurity is imputed then why to take food, i.e. will not take and should not be taken". 4. It has been said in 'Rishishwar Bharat' - मद्यमाँसाशनं रात्रौ भोजनं कंद भक्षणम्। ये कुर्वन्ति वृथा तेषां, तीर्थयात्रा जपस्तपः॥ वृथा एकादशी प्रोक्ता वृथा जागरणं हरेः। | वृथा च पुष्करी यात्रा वृथा चान्द्रायणं तपः॥ Meaning - "One who consumes wine and eats meat, eats at night and eats roots and tubers his penance, 'Eikadashi' vow, wakefulness in night, 'Pushkar' pilgrimage, 'Chandrayan Vrata', etc. are meaningless. 9. Whether there is renunciation of all kind of food or of only food stuff made of grains in the renunciation of night-eating? Renunciation of night-eating means renunciation of all the four kinds of foods ,i.e. edible food, drinkables, licking and worthy of tasting. Edibles - bread, thick bread-cake backed in cinders, sweet balls ,etc. Drinkables - milk, water, sweet-drink, cold drinks ,etc. Licking - Thickened and sweetened milk, sucking mango, ice-cream ,etc. Worth Tasting - clove, cardamom, fennel, etc. 10. What is the fruit of renouncing all the four kinds of food stuff at night? Who renounces all the four kinds of food at night he gets the fruit of fasts of six months in a year!. 11. What quantity of food should be taken ? All Doctors and Vaidya say that feeling very much hunger one should take some less food than the actual hunger. Acharya Shri 'Vattker Swami' has told in 'Moolachar' treatise that half stomach should be filled with food, one third with water and one fourth should be kept empty. Similarly, Guruver Acharaya Shri Vidyasagar Ji has told in 'Mook Mati' - आधा भोजन कीजिए, दुगुणा पानी पीव।। तिगुणा श्रम चउगुणी हँसी, वर्ष सवा सौ जीव॥ "Take half food and twice the water, Labour thrice, multiply four for laughter, Keeps a man alive for hundred years and quarter, who doesn't forget the formula, whether rich or pauper." 12. What are the advantages of not taking meal at night? There are many advantages of not taking meal at night: Living beings are not killed by not eating at night, so we are saved from sin. You are saved from suffering many diseases due to which you also save money because suffering means incurring expenditure on doctors, medicines ,etc. which is saved by not eating at night. Peace remains in the home. If you eat at night then women shall have to cook at night, have to clean the utensils. Being busy too late in the night they begin to feel sleepy, therefore, it is but natural to get angry. Now where the anger will be discharged ? If will be displayed on you or on children or on house-hold goods. Therefore, if you wish to maintain peace in the home, take food only in the day. 13. What are the disadvantages of taking the meal at night? Many kinds of small living beings go into the stomach causing many kinds of diseases, for example - Due to fly going into the stomach vomiting starts. Any small parts of the spider's body if reaches in the stomach, causes leprosy. If a louse reaches into the stomach, it causes dropsy. If hair goes, voice is choked. If scorpion goes the palate is chocked. 14. What birth-place the night-eaters used to get according to Jainism ? उलूक - काक - माजरि, - गृध - शम्वर - सूकरा:। अहि - वृश्चिक - गोधाश्च, जायन्ते निशिभोजनात्॥ Night-eaters get body-form of owl, Of crow, cat, wolf and foul, Vulture pig, scorpion and serpent, Become crocodile and left only to repent Night-eaters get the body-form of owl, crow, cat, wolf, vulture, pig, snake, scorpion croco dile etc. 15. What are the transgressions /infractions (faults) of renunciation of night-eating? Following are the transgressions of the night-eating renunciation - Eating food in the day but prepared (cooked) in darkness. Eating food in the day prepared at night. After renouncing night-eating, if the meal is not made available in the evening then to think why he renounced night-eating ? Not renouncing eating of all the four kinds of food in the night. Eating substances grinded, crushed or filtered at night. Taking meal in the first or last 'Ghari'(24 minutes) of the day.