Vidyasagar.Guru

1.What is the method of visiting Jina temple ? After getting free from bathing, etc. morning routines, wearing pure washed clothes (Dhoti Dupatta or Kurta Pajama) should go straight towards the temple. While coming out of the home, he should be bare-footed, protecting living beings on the road and carrying pure washed eight worshipping substances in the hand with the intense desire to pay homage to the Lord Jina. One should not think of any other alternative work in the way. Having a sight of the tapering tower of the temple, should pay obeisance to the temple by bowing the head, afterwards reaching at the door of the temple, should wash both feet with the pure filtered water. Just entering the door of the temple should pronounce "Om Jai, Jai, Jai, Nisshai, Nisshai, Nisshai, Namostu, Namostu, Namostu"(Nissahi means should enter the temple asking the deities worshipping or living there to move aside), then should bell the gong affixed in the temple. Afterwards reaching before the Lord should bow head with folded hands and sitting in Gavasan (cow posture) should salute thrice and on standing should pronounce Namokar Mantra and some hymn, song of praise, etc. and seeing unblinkingly at the idol of the Lord should aspire that I may also get appearance of passionlessness like the Lord, his mental attitude should be, "O Lord! Just as you are detached (have no concern) from the throne, etc. eight auspicious emblems, similarly I may also remain detached from the world", and pronouncing Arihant, Siddha, Acharya, Upadhyaya and Sadhu, these five verses, should offer rice brought with him from home with fastened fist keeping the thumb inside, in the middle, above, in the right side, in the lower side and then in left side, such five fistful rice should be offered. Afterwards sitting on the ground in Gavasan (cow posture) should bow the head with folded hands so as to touch the ground, should salute thrice then should stand up with folded hands and pronouncing clearly hyming songs, etc. in sweet sound should circumambulate the alter thrice from left to right. Afterwards completing the hymn song salute thrice sitting in the Gavasan. While circumambulating it should be kept in mind that if some one is saluting then should not pass in front of him but go behind him. We should stand in such a way for paying homage or for pronouncing hymn song so that no body should get disturbed. After paying homage, sinking the middle and ring finger of the right hand into the pure water kept near the Gandhodaka (sacred fragrant water pertaining to anointment of the Jina idol), for purifying the fingers, apply the water-wash, (i.e. Gandhodaka) on the upper body organs, then wash those fingers in the pure water kept near the Gandhodaka. Pronounce following couplet at the time applying the Gandhodaka - निर्मलं निर्मलीकरणं, पवित्रं पाप नाशनम् । जिन गंधोदकं वंदे, अष्टकर्म विनाशनम् ।। Gandhodaka is pure, destroys sins, makes us pure, I adore Jin Gandhodak for getting eight Karma's cure. Afterwards reciting Namokar Mantra nine times should perform one meditative relaxation (Kayotsarga, i.e. equanimity). Afterwards reciting ‘प्रथमं करण चरण द्रव्यं नम:।' (i.e. I salute exposition dealing biographical life stories of great personage, exposition dealing with structure of the universe, etc., exposition dealing with Shravakas and Ascetics-conduct and the exposition dealing with Jain metaphysics, before Jinwani, i.e. Jain scriptures offer four fistful rice and reciting ‘सम्यक् दर्शन-सम्यक् ज्ञान-सम्यक् चारित्रेभ्यो नम:' i.e. I adore right belief, right knowledge and right conduct) offer three fistful offerings before the Guru. Afterwards should study religious scriptures and should count the beads of the rosary (मंत्र जाप). Then without showing back to the Lord should come out of the temple pronouncing Assahi, Assahi, Assahi. 2. What is Devdarshana (to have sight of the Jina Lord)? Deva means passionless Deity free from 18 faults and the general meaning of Darshana is to see but here Darshana means to see / have sight with reverence / worshipping. Hence, seeing the Deity with venerable view, is named as Darshana. 3. Why bathing is necessary before coming to the temple ? Five sins used to take place in house-hold life due to which body becomes impure, hence bathing is necessary for the purity of the body. 4. Why washing of feet is necessary at the time of entering the temple ? The feet are directly related to the fore-head. The feet are pressed for the relief of the pain in the eyes and stomach and for quieting the intense fatigue. Who dreams at night, he is advised to sleep after washing his feet. When the Shravaka wants to do Vaiyavrati (physical service) of Muni Maharaj, then Muni Maharaj tells him that if he wants to apply ghee or oil, then apply that only on the bottom part of feet which reaches up to the fore-head. All this description proves that the feet are related to the fore-head. If there is impurity in the feet then the mind would also get impure. Hence it is necessary to wash feet before entering the temple. 5. Why 'Nissahi', 'Nissahi', 'Nissahi' should be uttered at the time of entering the temple? Firstly, I am coming for paying homage to the Lords hence if some Shravaka or any imperceptible deity is also paying homage there he may kindly give me space for Darshana. The second reason is that I am entering this pious place having forbidden (Nissahi),i.e. renouncing all the belongings or being detached except clothes on the body. The third reason is that I pay obeisance to the temple. 6. Why the gong is rang in the temple ? The main reasons of ringing the gong in the temple are as follows - The gong is the symbol of playing kettle-drum by the celestial beings. As soon as the gong is rung and we stand beneath the gong due to which its waves are collected through which the mental peace is gained and pious thoughts begin to come in the mind on their own. The gong is of pyramid-shaped and today the pyramid is mostly used for keeping the mind quiet. The gong is rung at the time of anointment of the Lord Jina which also works for the awakening of people living around the temple so that they may know that the anointment has begun, they should proceed to the temple, hence the gong is the indicator of the time. 7. Why only the rice are offered in the temple ? The rice does not germinate, the paddy is germinated, hence further we should also not grow again, i.e. further we should also not take birth, hence the rice are offered. 8. Of whom the circumambulation is done and how many ? Three circumambulations are performed of the passionless Deity, places of Pilgrimage, places of Salvation of Teerthankara and other salvated souls, Atisayakshetra, i.e. pious places where some religious miracle happened and of unattached and passionless saints. 9. Why circumambulation is performed ? The Lord ensconced on the alter is the symbol of the Samavsaran. The face of the Lord is seen differently in all the four directions in the Samavsaran. Hence with the aim of having the sight of the Lord Jina in all the four directions, the circumambulation is performed. The number three is the symbol of Gems-trio, hence I may attain Gems-trio that is why three circamambulations are done. 10. Why the circumambulation is performed from the left ? Those who are our adorable, worshippable, great personage they are kept on our right side with the view of paying respect that is why the circumambulation is performed from left side. 11. Why 'Assahi', 'Assahi', 'Assahi' is uttered at the time of returning from the temple? 'Assahi' means now I am going out of the temple, the deity, etc. who had given me space for Darshan, they may now please take their respective places. 12. What sentiments / feelings should come in the mind at the time of having sight of the Jina Lord ? Following sentiments / feelings should be thought at the time of paying homage to the Lord Jina : I may also become like you. My sinful activities should be destroyed soon. I may get the bliss of the salvation. All living beings of the world may remain happy. All the living being of the world should follow religion. All the hells may become empty, all hospitals may close, i.e. nobody should fell ill, all jails may close ,i.e. nobody should do such work (commit crime) due to which he may be impris oned. 13. Which type of thoughts should be abandoned at the time of having sight of Lord Jina? Following sentiments / lemotions / feelings should be abandoned at the time of paying homage to the Lord Jina : The feeling for getting money, grandeur, position, etc. should be abandoned. The feeling of getting wife, child, etc. should be abandoned. Bad thought like desiring death of some body, he may be defeated in the election, his shop may be destroyed, he may be dismissed from the service, he may fail in the examination, etc., should be abandoned. 14. How the idol of the stone or metal is made worshippable ? The Arihant Parmeshthi does not exist in the fifth time-period (Pancham Kala) in Bharat & Airavat regions. Installation of the virtues of those Arihantas is done in the idols by Acharya Parmeshthi through instilling Suri Mantra into the idol in five days consecrational celebration of the Lord Jinendra (Panch Kalyanaka). Hence the idol becomes adorable, for example the maximum cost of a paper of 17.8 cm. length and 7.3 cm. breadth is 50 paisa but the same paper carries the value of rupees 1000/- when it is signed by the governor of the Reserve Bank of India, similarly the idol of stone or metal of less cost becomes invaluable as soon as the Suri Mantra is instilled into it ,i.e. becomes worshippable. 15. Which acts should not be done in the temple ? Following acts should not be done in the temple : One should not sit on higher place than the Deity, Scriptural and Guru. In case any Shravaka is paying homage then one should not pass in front of him. Recitation the text of the worship, reading singing devotional song, pronouncing Mantra ,etc. should not be pronounced so loudly that the other one performing the same function may be disturbed or may precisely forget his recitation. We should not clean off dirt of the nose, ear, eye, etc. We should not go to the temple wearing the clothes which we wore during defecation etc. We should not go to the temple applying impure substances like lipstick, nail polish, cream, scent etc. Should not get angry or display egoism. Should not abuse any body. Should not indulge in talks of engagement (bethrohal) marriage, eating-drinking, etc. There should be no discussion of shop, office, politics, etc. in the temple. Should not go having ramnants of food in the mouth. Should not go wearing thing made of leather or silk. 13. Should not go to the temple wearing black, blue, red, gaudy or obscene clothes. 14. Should not use mobile in the temple. 16. What are the advantages by visiting temple of Lord Jina ? Following advantages are gained by having sight of Jina-temple. Right faith is attained and if it already exists then it gets more firm. Fruit of many fasts is gained. Innumerable times dissociation of the Karmas takes place. Influx of virtue comes into being. Inauspicious thought of the mind are destroyed. The whole day passes happily by visiting - worshipping in the morning. 17. The fruit of how many fasts is gained by visiting Jinendra Lord ? By thinking of visiting Lord Jinendra - of 2 fasts By desiring to prepare for visiting Lord Jinendra - of 3 fasts By getting ready to visit - of 4 fasts By starting from home to the temple - of 5 fasts To the one who covers some distance - of 12 fasts To that who covers the half distance - of 15 fasts To that who visits the temple - of 1 months fasts To that who enters the courtyard of the temple - of 6 months fasts To that who enters the door - of 1 year fasts To that who circumambulate - of 100 years fasts To that who visits the face of Lord Jinendra Deva - of 1000 fasts To that who eulogizes Lord Jinendra with out any desire, i.e. by natural disposition - of infinite fasts (P, Pu. 32/178-182)

1. What is temple ? The place where Jina-idols are installed, is called temple. 2. The temple symbolize - of what ? The temple is a symbol of Samavsaran, River, Hospital, School, Life Insurance corporation, Ticket Windows, Bank, Factory of wealth and sources of information. Samavsaran : Just as the preaching of the Teerthankara is gained in the Samavsaran, similarly the silent preaching is gained through the Jina-idol in the temple, hence the temple is the symbol of Samavsaran. River : Just as the river quenches the thirst of all irrespective of pauper or rich, sinner or virtuous souls, violent or non-violent, causes peace to all without any partiality, similarly the Jina - temple removes the physical and mental heat persisting through life after life of the living beings who are off the track (wandering about) in the world without any discrimination of pauper-rich, sinner- virtuous,etc. Hospital : The person goes to the Hospital when he is ill. The doctor wants to cure the disease but some diseases are not cured and the diseased dies. Incurable diseases are cured through the temple, such diseases are birth, old age, death. The temple destroys the main source of disease, i.e. birth, old age and death then these external diseases, precisely do not occur at all. School : Just as you send your children to school, colleges etc. for education so that your son may get the degree in Medicine, Engineering, etc. similary, there are Pathshala (religious schools) in the temples for sustaining the culture and sacraments where the art / method of making the soul like the supreme soul (Parmatma) is taught. The worldly degree remains only for the existing one birth but the knowledge gained through the Pathshala causes gaining conventially the degree of omniscience which lasts for infinite births. Life Insurance Corporation : In case one dies after paying the first installment then the sum insured is paid to the family members of the diseased. In case there is insurance of some object (thing) and that thing gets destroyed after paying the first installment then that thing is replaced by a new one, similarly by visiting the Lord in the temple, if the right belief is attained even once then if even the body is destroyed then new transformable body of the celestial body-form is gained through which getting the supremely pure gross body (Param Audarika Sharir), by and by he attains final emancipation (Salvation) within Ardhapudgal Paravartan, i.e. halfembodiment time cycle. The Ticket Window: We can travel around the world by buying ticket, similary travelling of all the three world is accomplished gaining/attaining the omniscience by the ticket of right belief, that too without any effort, i.e. without going anywhere. Bank : The money becomes double depositing it in the bank (F.D.) for 5 years but by depositing it (giving donation) in the temple is multiplies by thousands times like the banyan tree. Well, some banks becomes bankrupt over night but this bank never becomes bankrupt. Factory of the wealth : Who have no sacraments of visiting Jina Lord, worshipping, religious study, etc. they earn money whole day in the shop, factory and in the night go straight to the bar and going there destroy both the wealth and the character and the possessors of sacraments of viewing Jina lord or worshipping or studying religious scriptures, also earn money whole day in the shop, factory and come straight home in the night which results in the increase of wealth in the house, hence temples are factory of the wealth. Sources of information : Just as news of native & foreign lands are known by the radio, T.V., etc., similarly the knowledge of all the three worlds is attained from the scriptures kept in the temple and the information that who Muni Maharaj is staying in which city and which religious function is being celebrated in which city is also known by magazines / perodicales of many places kept in the temple. 3. Why the Lord - Jina is ensconced on the alter ? The Gandhakuti, (i.e. seat of the Lord in Samavsaran) remains above the three pedestals in the Samavsaran (Peeth, the Peeth is the three-tier round shaped platform one above the other, each upper one of reducing diameter). Gandhakuti is that place where the throne of the Teerthankara is placed on which the Teerthankara remains ensconced four fingers above in the space, hence alter is also the symbol of three Peethas of the Samavsaran, that is why the Lord remains ensconced on the alter. 4. How many parasols are hanged over the idol of the Teerthankara, and why ? Three parasols are hanged over the idols of the Teerthankara because the Teerthankara Lord is the master of three worlds. All the three parasols from top to bottom are broader in order because the breadth of the universe at the end of the lower universe is 7 Raju, the breadth of the universe at the Brahm heaven is 5 Raju and on the top of the universe the breadth is 1 Raju. 5. Why whisks are placed on both the sides of the idol of the Teerthankara Lord ? 64 whisks are flown/waved in the Samavsaran, that is why as a symbol one or two whisks are waved on each of both the sides of the idol of Teerthankara Lord. 6. Why the Halo (Bhamandal) is placed behind the idol of Lord Teerthankara ? An aura/halo remains around the head of the Teerthankara in the Samavsaran in which three birth of the past, one of the present and three of the future are visible of each and every living being, keeping this in view, the halo is placed behind idol of Teerthankara Lord. 7. Why the tapering tower is built on the temple ? The thing which is special, is expressed specifically. The house is general and the temple is special, hence tapering tower on temples are built for showing difference between the house and the temple. The shape of the tapering tower remains like pyramid through which sound-waves are collected and from which the peace is gained naturally and pious / virtuous thoughts are generated. The pride of people is broken into fragments seeing the lofty summit of the temple. So that anybody's feet may not lie on above the place where the Lord is ensconced. The identity of Jina temple is known from distant place due to the tapering tower. 8. Why the round pinnacle is affixed on the tapering tower of the temple ? The temple is regarded incomplete and without it the temple is not looked graceful, that is why the pinnacle is affixed. 9. Why the ensign (flag) is flown/waved on the pinnacle of the tapering tower of the temple ? If the flag is not waved on the pinnacle of the tapering tower of the temple then the temple becomes residence of Rakshas deities. Just as the country is identified by its flag similarly the identity of our Aytanas, (i.e. well grounded base of right faith ,etc.) is known through the religious ensign. 10. Why the Manstambh (Pride benumbing monument) is built in the precinct of temple? There remains one Manstambh each in all the four directions in the outer part of the Samavsaran seeing which the pride of the proud person is melted, keeping in view this fact only one Manstambh is built in front of the temple only in one direction in which one idol each in all the four directions is installed. 11. What is the difference between the temple & Chaityalaya ? Word meaning of both these words is similar. The place where Jina-idols are installed is called Chaityalaya, but at present the abode of the Deity with tapering tower, is called temple and the abode of the Deity without the tapering tower, is called Chaityalaya.

1. Who is Āpta ? The true deity is called Āpta. 2. Who is true Deity ? Who is attachmentless, omniscient and a benevolent sermonizer, that very is the true deity. 3. Who is Veetragi ? That great soul who is free from 18 faults, is called Veetragi or "Veteto nashto Rago yesham te Veetragah" ,i.e. whose attitude of attachment has destroyed, is called Veetraga. 4. Who is omniscient ? The one who knows all the matter-substances of the world and their infinite modes of all the three times (Past, Present and Future) simultaneously, such Supreme Soul (Parmatma), is called omniscient. 5. What is called benevolent sermoniser / preacher ? The one who is the leader of the path of salvation and instructs Bhavya Jeeva (i.e. who are worthy to attain salvation) for setling them on the path of salvation, that supreme soul, is the benevolent sermoniser. 6. How many Parmeshthi are Veetragi & Sarvagya ? Two Parmeshthi - Arihant & Siddha are Veetragi and Sarvagya (omniscient). 7. Who is Hitopdeshi (benevolent sermoniser) Parmeshthi ? The Arihanta Parmeshthi is the benevolent sermoniser. 8. Which are 18 faults not found in Veetragi ? Acharya Samantbhadra has described 18 faults in verse 6 of Ratankrandak Shravkachar, thus - arruyTHIRISH, 4-4-richte : क्षुत्पिपासाजरातंक, जन्मान्तकभयस्मयाः॥ न राग-द्वेष-मोहाश्च, यस्याप्तः स प्रकीत्र्यते॥ hunger, thirst, old age, disease, birth, death, fear, pride, attachment-aversion, delusion/infatuation, anxiety, disliking astonishment, sleep, sorrow, grief (distress) and sweat, these 18 faults are not found in Arihanta Parmeshthi. 9. Some regard that the omniscients take morsel food due to which they remain restored to life (live alive) for one Purva Koti years ? The omniscient never takes morsel food like worldly beings, to regard him taking morsel food is the cause of binding of false belief. To regard them as taker of morsel food then existence / occurence of hunger and thirst, etc. has to be accepted due to which faults of hunger-thirst ,etc. would arise and the virtue of attachmentlessness will disapear, hence they also can not be said as omniscient. 10. Prove that omniscients do not take morsel food ? The omniscient can not be a taker of morsel food this fact can be proved as following - The tendency of hunger is felt due to rise of Vedniya Karma (Karma causing the feeling of pain & pleasure, and the fruit of Vedniya Karma is gained with the association of Mohniya Karma (deluding Karma) and due to non-existence of Mohniya Karma, the omniscient, precisely does not feel hunger at all. The instinctive desire for food (Ahar Sanjñā) remains up to 6th stage of spiritual development (Gunasthan) and the activity of taking food also remains in the 7th stage of development, hence there is not instinctive desire for food but the activity of taking food does exist but the Omniscient possesses thirteenth Gunasthan, hence they not take morsel food. The Omniscient is possessed of omniscience due to which all the auspicious-inauspicious matter-substance are clearly coming into his vision, hence due to seeing of inauspicious matter-substance there will be context of food obstacle (Antrai). When ordinary Shravaka also observe food obstacle on seeing inauspicious matters then the Omniscient may not observe, is not possible. (R.K.S., 6 Teeka) Infinite immobile /static living beings and innumerable mobile beings are filled in our body, they take food present in our body due to which our body used to become constantly feeble and weak. We have to take food necessarily for making good that deficiency. Not anyJeeva whatsoever is found in the body of the Omniscient Lord, hence they do not need any type of morsel food. 11. How the body of the Omniscient remains steady for some less one Purva Koti without food ? Through Nokarmahar (taking of matter-particle). Due to his pure thought activities pure matter-particles molecules (Pudgal Vargnayen) used to constantly come near him which are helpful in maintaining his gross body. 12. The Omniscient takes food of matter-particles which sustain the gross body then how many types of food are there and which kind of food they take ? The intake of food are of six kinds - Nokarmahar (Taking of Nokarma Vargna - of the Omniscient Karmahar (Taking of Karmic matter ) - of infernal beings Kavlahar (Mouthful morsel) - of human beings & Tiryanchas (Kaval, i.e. morsel) Lepahar (Smearing food) - of vegetables etc. Oja (Teja) Ahar (Warmth food) - found in bird's eggs Mansika Ahar (Mental food) - of celestial beings (Ratankarandak Shravakachar, Commentary of 6 special meaning) 13. Tell the synonymous names of Apta ? Parmeshthi (Divinity), Paramjyoti, Veetrag, Vimal, Kritee, Anadimadhyant, Sãrva, Shastă, Ardhanarishwar and Jagannath ,etc. 14. Tell the names of Navdevta (Nine reverential and supreme souls & objects)? Arihanta (Omniscient), Siddha (Liberated souls), Acharya (the preceptor head), Upādhyāya (scriptural teacher), Sadhoo (Ascetics), Jindharam (Jain religion), Jinagam (Jain scriptures), Jina Chaitya (Jina idol) and Jina Chaityalaya (Jina Temples). 15. Why the Acharya, Upadhyâya and Sadhoo are called Deva ? The Acharya, Upādhyāya and Sadhoo assume the nude posture like omniscient and possess maximum scriptural knowledge whatever remained after the Omniscient, hence they are also Deva (Deity), because the right faith, right knowledge and right conduct with which the Omniscient in endowed the partial purity of that gems-trio is also found in them and precisely they are means of stoppage of Karma, dissociation of Karma and of salvation, hence like the Omniscient all the three are partially faultless. They are adept of the path of salvation and are preachers of religion, are worshippable, hence they are also called Deva. 16. Some person say that there is no existence of the Sarvagya at all because they are not seen, what is its solution ? If you say that there is no existence of the Sarvagya, then I ask, where Sarvagya does not exist ? Whether He does not exist in this region and in this period or in all the three worlds or in all the three times (Past, Present & Future) ? if you say that the Sarvagya does not exist in this region (i.e. continents known till today) and in this period, then I accept it. If you say that He does not exist in all the three worlds and in all the three times then please tell how you know and see it ? If you have known the absence of Sarvagya in all the three worlds and in all the three time, then you yourselve became Sarvagya because the Sarvagya is that who knows all the three worlds and all the three times, and if you have not seen/known all the three worlds and all the three times without the existence ofSarvagya, then how can you say that there is no Sarvagya in all the three worlds and in all the three times. Thus it is proved that non-acceptence by you of the existence of the Sarvagya is not appropriate. Transformation of very subtle atom, etc. (matter particle), with regard to time distantly placed, Ram-Ravan ,etc. and distantly situated Sumeru mountain ,etc. are certainly perceptible to some one or the other because they are conjectural for example fire,etc. matter-substances are objects of conjecture and certainly thy are also perceptible to some one or the other. Similarly the Sarvagya decisively exists. Hence, the existence of the Sarvagya is proved. The Vedanti (well-versed in Vedic knowledge) and Buddhists have also accepted the existence of the Sarvagya. 17. What are the essential properties of true scripture ? Only scripture revealed by the Omniscient Lord and assumed / grasped by the Gandharas, the possessor of supernatural power of preponderant intellect and written by the Acharya, Upadhyaya and Sadhu are called true scriptures. 18. What is the appearance/form of the true Guru? According to the verse 10of Ratankarandak Shravakachar, the appearance of the true Guru is as follows:- विषयाशावशातीतो निरारम्भोऽपरिग्रहः ॥ ज्ञानध्यान तपोरक्तस्तपस्वी स प्रशस्यते ॥ Meaning - Who is not subjugated to sensual enjoyment of five sense, is free from commencement involving violence and possessions, remains engrossed in knowledge, meditation and penance, he only is the laudable true Guru. 19. What is the meaning of the word Guru ? The word Guru means great. The teacher is called Guru in the world, father-mother are also called Guru but in the case of religion, the Acharya, Upãdhyāya and Sadhu are called Guru because they show the true path of beneficence through their preaching or by only causing the living being to have the view of their (of the Guru) life-style without exhorting, getting which the being becomes gratified and happy for ever. 20. What is the main characteristic of the Sadhu ? According to the ballad no. 241 of Pravachansar, the main characterstic of the Sadhu is as समसतुबंधुवग्गो समसुहदुक्खो पसंसणिदसमो। समलोट्टकंचणो पुण जीवितमरणेसमो समणो॥ Meaning - Who keeps enemy and kith and kins at par, to whom pleasure and pain are alike, who keeps equanimity between praise and slandering, for whom there is no difference between stone and gold, i.e. both are equally valueless for him, who keeps equanimity beetween life and death, that is Shraman (Sadhu). 21. What are other many general attributes / virtues of Sadhoo ? Many general virtues of the Sadhu have been narrated in Shri Dhavlaji, Book 1, thus : सीह-गय-वसह-मिय-पसु-मारुद-सूरुवहिं मंदरिंदु-मणी। खिदि-उरगंबर-सरिसा परम-पय-विमग्गया साहू॥ Meaning - Valiant like lion, selfrespecting like elephant, of polite and considerate nature like ox, straightforward like the deer, innocence and indifferent tendency in taking food like the cow, moving all alone without any hitch or hinderence like the air, brilliant like the sun or illuminator of all the elements (realities), profound like the ocean, firm and unshaken like mountain, tranquillizing like the moon, radiant like the jewel, enduring all the obstacles and difficulties like the earth, living in indefinite (not fixed) staying places like the snake, not expecting/remaining without any support like the sky, detached and remaining engaged in the investigation of the supreme position (Parampada) for all the time, are Sadhu.

1. What is Samyagdarshana (Right Faith)? To have faith in the true Deity, Scripture and Guru without three stupidities (Murhta) and eight arrogances (Mada) but with eight limbs (qualities), is Samyagdarshana'(Right Faith). 2. What is the definition of Samyagdarshana according to four expositions (Anuyoga) of Jain scriptures ? 'Prathamanuyoga' (Biographical exposition related to Jain - Lords and great personalities) - To have faith in true Deity, Scriptures and Guru, the preceptors. Karnanuyoga (Scriptures which deals with the structure and constitution of the universe) - The auspicious feeling of reverential belief in suppression, destruction and destruction cum-suppression of seven configurations (characteristics) of Karmic nature (Karama Prakriti). Charananuyoga (Scriptures dealing with principles of prescribed conduct for shravakas and saints) - To have feeling of 'Prasama', i.e. spiritual calmness, 'Samvega', i.e. to have fear of the sufferings of worldly life, 'Anukampa', i.e. feeling of compassion, and 'Astikaya', i.e. firm faith in religion. Having such wisdom that there is existence of Jeeva, etc. mattersubstances. Dravyanuyoga ,(i.e. scriputures or expositions dealing with substances and metaphyics) - Belief in reality ascertained as it is, is right faith i.e, 'Samyagdarshana'. 3. What are the kinds of Samyagdarshana ? Two kinds - 'Sarag Samyagdarshana' (Right faith / perception with auspicious attachment). 'Veetraga Samyagdarshana', (i.e. Right faith without any attachment). (1) 'Sarag Samyagdarshana' - (i) Right faith with great affection for religion ,is Sarag Samyagdarshana'. (ii) Its main characteristic is the expression of spiritual calmness, fearful feeling from worldly life, compassion and firm faith in religion. (Shri Dhavla Book, 1/4/152) (A) Spiritual calmness (Prasama), absence of intensity towards passions and attachments. (B) Fearful feeling from worldly life (Samvega), i.e remaining fearful of the worldly life. (C) Compassion (Anukampa) To have friendly feeling towards each and every living being. (D) Firm faith in religion (Astikya) To have the wisdom which believes that Jiva, etc. are matter-substance and they do exist. (2) 'Veetraga Samyagdarshana' - Passionless and attachmentless 'Samyagdarshana', is 'Veetrag Samyagdarshana'. It is invariable concomitant of 'Veetraga Charitra'. Here hormony exists between faith and conduct. Example - Ramchandra Ji was a man of right faith. When Seetaji was kidnapped, he searches for Seetaji. He inquires, from tree, river ,etc. the whereabouts of Seetaji. On the other hand, when he immerses in pure conscious thoughtful activity (Suddhopayoga) in the state of Muni and the Jiva of Seetaji thinks that their mutual relation with each other had been for many births and if he remains immersed in such kind of meditation then he would attain salvation before her (the Jiva of Seetaji). Therefore, the right-believer Jiva of Seetaji causes affliction on Muni Ram but Ramchandraji did not deviate from meditation. Now think Ramchandraji was a right-believer before becoming Muni and also a right-believer in the state of Muni, then what is the difference (in both the situations) ?, the difference was - formerly it was right-belief but with attachment, there was difference between faith and conduct, therefore, he was searching for Seetaji, hence, it was a 'Sarag Samyagdarshana'. When he became Muni then he attained harmony between faith and conduct and became attachmentless right-believer, so he remained enduring affliction caused by the Jiva of Seetaji and attained Omniscience. It is 'Veetraga Samyagdarshana'. 4. What is 'Vyavhara Samyagdarshana 'and 'Nischaya Samyagdarshana' ? To have faith in the nature of pure Jiva ,etc. Tattvas ,i.e. realities, is right-faith from the practical point of view ('Vyavhara'), i.e. faith with attachment or affection towards the Lord, Scripture and Guru and in pure seven Tattvas. And right-faith without any attachments ,(i.e. Veetraga Samyakatva) alongwith possessionless conduct ,(i.e. Veetraga charitra), is Nischaya Samyakatva (Absotute perception or belief). ,i.e. 'Nischaya Samyakatva' can not take place without 'Veetraga charitra'. 5. What are the kinds of 'Samyagdarshana' with regard to its origination ? It is two kinds - (1) Nisargaja (2) Adhigamaja (1) Nisargaja - Nisargaja Samyagdarshana (independent perception of right-faith) which originates without teaching of others but by visiting and paying reverence to the idols of Lord Arihanta, intense feeling of pain, perception of auspicious benedictory events of Lord Jinendra (Panch Kalyanaka etc.), is called Nisargaja Samyagdarshana. (2) Adhigamaja - That which is attained by teaching of of others-Guru, etc., is 'Adhigamja Samyagdarshana,' i.e. right faith occurring from teachimg by others. 6. What is the internal cause in 'Nisargaja' and 'Adhigamaja'? In both kinds of the right-faith the internal cause is the same, namely the suppression, destruction or destruction-cum-suppression of wrong belief (Mithyatva), right-cum-wrong faith (Samyag Mithyatva), Karmic natures causing slackness in right belief (Samyaka Prakriti) and the four passions leading to endless mundane existence (Anantanubandhi Chatuska). (Tattvartha Sutra, 1/3)) 7. What are the kinds of 'Samyagdarshana" with regard to internal cause ? It is of three kinds - 'Upsama Samyagdarshana' (Origination of right faith due to suppression of Karma). 'Kshayopasama Samyagdarshana' (Destruction-cum-suppression of Karmas). 'Kshayika Samyagdarshana' (The pure irrevocable right-belief after destruction of faith - deluding Karma). 8. What are the kinds of 'Upsama Samyagdarshana'? It is of two kinds - 'Prathamopsama Samyagdarshana'. 'Dvitiyopasama Samyagdarshana'. (1) 'Prathamopsama Samyagdarshana" (First suppression right belief) - The right belief which originates in a wrong believer due to suppression of seven types of Karmic natures, viz. three species of karmic nature of faith-deluding karma, i.e. wrong belief (Mithyatva), mixed right and wrong belief (Samyak Mithyatva), Karmic nature causing slackness in right belief (Samyakatva Prakriti) and intense/infinite passions of anger, pride, deceitfulness and greed, leading to endless mundane-existance, is prathopsama Samyagdarshana. It occurs in being of all the four body-forms. (2) 'Dvitiyopasama Samyagdarshana'- The 'Upsama Samyagdarshana'(suppressional right belief) which occurs after destruction-cum-suppression right belief (i.e Kshyopsama Samyagdarshana), is called Dvitiyopsama Samyagdarsana. It also arises from suppression of seven types of Karmic natures. If a Muni of the seventh stage of spiritual development (Saptam Gunasthanvarti) ascends suppressional ladder (progression) then he necessarily attains either 'Kshayika Samyagdarshana'(Irrevocable right belief after destruction of faith - deluding Karmas) or 'Dvitiyopsama Samyagdarshana'(second suppressional right-faith). Speciality - According to other Acharyas 'Dvitiyopsama Samyagdarshana' is attained by Kshyopsama Samyagdrasti who is a possessor of the fourth stage of spiritual development to the seventh stage of spiritual development., (i.e. 4th, 5th, 6th, 7th stage of spiritual development). (Shri Dhavla, 1/27/211, Kartikeyanupreksha, 484 Teeka, Moolachar, 205 Teeka) 9. Which 'Samyagdarsana' a Jiva' attains for the very first time? Prathopsama Samyagdarshana. 10. Who can attain 'Prathopsama' and 'Dvitiyopsama' Samyagdarshana ? 'Prathopsama Samyagdarshana' - Only wrong believers who are five sensed with mind, possess all 'Paryaptis' and are born by uterus or by instantaneous birth, (i.e. infernal or celestial beings) can attain Prathopsama Samyagdarshana and not five sensed with mind but are born by spontaneous generation can attain it. 'Dvitiyopsama Samyagdarshana' - Only 'Muni' with Kshayopsama Samyagdarshana or men of 'Karam bhumi' with Kshayopsama Samyagdarshana who have reached to the 4th stage of spiritual development to the 7th stage of spiritual development, can attain Dvitiyopsama Samyagdarshana. Dwellers of Bhogabhumi cannot attain it. (The false believer from beginningless time suppresses 5 natures (configuration) and the one who after attaining the right-faith, is degraded from it suppresses 5, 6 or 7 natures.) 11. What is difference between Prathamopsama and Dvittiyopsama right belief? 12. What is Kshayopsama Samyagdarshana ? The Samyagdarshana which arises from destruction without their fruition and suppression of six types of Karmic natures, viz.-four passion leading to endless mundane existence, i.e. anger, pride, deceitfulness and greed, wrong belief (Mithyatva) and mixed right and wrong belief (Samyaga Mithyatva) and rise of Karmic nature causing slackness in right belief (Samyak Prakriti), is called Kshayopsama Samyagdarshana. 13. Who are entitled to attain Kshayopsame Samgdarshan ? Wrong believers of all the four body-forms who are five sensed with consciousness, i.e. with mind, completely developed (whose all organs are fully developed), are born by uterus or by instantaneous birth or by spontaneous generation can attain it. It is also attained by right believers having first suppressional right belief, second suppressional right belief and right cum-wrong believers. 14. What is 'Kshayika Samyagdarsana' (The pure irrevocable right belief after destruction of faith deluding Karma)? The 'Samyagdarshana' which arises on destruction of seven types of Karmic natures, is 'Kshayika Samyagdarshana'. 15. Who can attain Kshyika Samyagdarshana ? Only man of Karma-bhumi (land of action) who is destructional-cum-suppressional right believer can attain Kshayika Samyagdarshana in the proximity of Omniscient (Kevali)/Scriptural Omnicient (shruta-Kevali), i.e. well-versed in entire scriptural knowledge. 16. If Kshayika Samyagdarshan is attained only by human being then how Kshayika Samyagdrishti ,(i.e. right believer after annihilation of faith deluding Karma) are found in all the four body-forms ? The human being who has bonded the age of hell, Tiryancha or human being and afterwards has attained Kshayika Samyagdarshan, he, after death will only become infernal being of the first hell or Tiryanch or human being of the Bhogbhumi, who has bonded the age of celestial being or has not bonded any age, then he will as a rule, go to the celestial body form and will be a Vaimanika Deva. Thus Kshayika Samyagdrishthi are found in all the body forms. (R.KS., 35) 17. Maximum how many births a Kshayika-right-believer can attain salvation, the final emancipation ? In four births - First human birth in which Kshayika Samyagdarshana was attained, second human or Tiryanch of Bhogbhumi, third is celestial body-form and in fourth, having been born as man of Karam-bhumi, will attain salvation. 18. What is the duration of all the three kinds of right belief? 19. Well, out of three Samyagdarshana, how many are Sarag & Veetraga ? Kshayopsam Samyagdarshana is Sarag and the remaining two are both Sarag & Veetraga Samyagdarshana. 20. How many Samyagdarshana are 'Nisargaja' and 'Adhigamaj' among all the three ? All the three right beliefs, are 'Nisargaja' and also Adhigamaj. 21. 'Kshayika Samyagdarshana' is attained in the proximity of Kevli, Shrut Kevli (Omniscient, Scriptural Omniscient) hence, it is 'Adhigamaja' How is it 'Nisargaja'? The beings who after coming out of the second or third hell become Teerthankara, they do not need other's teaching for attaining irrevocable right-belief after destruction of faith deluding Karma (Kshayika Samyagdarshana) on the other hand, they attain 'Kshayika Samyagdarshana' without teachings by others. Therefore, here 'Kshayika Samyagdarshana' becomes 'Nisargaja'. 22. What are other causes in attaining 'Samyagdarsana' ? Following are the causes : Jatismarana - Recollection of the memories of past births. Dharamasravana - By listening to the preachings of learned, Muni, etc. Jinabimba Darsana - By visiting and paying reverence to the idols of Lord Arihanta. Visiting Sammed Shikhar Ji, Urjayantaji, Champapurji, pavapurji and super-saints (Labadhisampanna Risi) are also included in 'Jinbimba Dasrshan'. Vednanubhava - By experiencing the painful results of some wrong doings, i.e. intense feeling of pain. Devarddhi Darsana - Seeing the supernatural powers of other celestial beings of higher status than one's own-self. Jinmahima Darsana - Perception/seeing of excellences (benedictory auspicious events) of Lord Jinendra, i.e. Panch-Kalyanakas of Teerthankaras. 23. Out of above six causes through which causes and in which body-forms the Samyagdarshana is attained ? In Hellish body-forms: By Jatismaran, Dharam Shravana (up to 3rd earth) and Vednanubhava. In Tiryanch & Human body-forms : Jatismaran, Dharam Shravana & Jinbimbdarshan. Speciality - Jinmahima is included in Jinbimbdarshana. Celestial body-forms: By Jatismaran, Devardhidarshana(up to 12th heaven), Dharam Shravana, Jinmahima Darshan (up to 16th heaven). In Nav Graiveyaka : By Jatismaran & Dharam Shravana. In Nav Anudish & in Five Anuttras : They are already Samyagdristhi. (Rajvartika, 2/312) In Bhogbhumi: By Jatismaran & Dharam Shravana (Through instructing by celestial deities and preaching of Muni endowed with supernatural power of moving in the sky (Charanriddhi dhari Muni)). 24. Which are ten kinds of Samyagdarshana ? Aagya Samyagdarshana - Obedience right faith : The faith in reality (Tattva) manifested merely by faith in the preachings of the attachmentless Lord Jina, is Aagya Samyagdarshana. Marga Samyagdarshana - Path of right faith (Right attitude towards path of salvation) Without listening to scriptures, to have unshakable faith in the path of salvation, knowing that beneficial, is Marga Samyagdarshana. Updesha Samyagdarshana - Instructional-right faith : The right faith / faith in reality generated through listening to the life stories of 63 Shalaka Personages, is Updesha Samyagdarshana. Sutra Samyagdarshana - Aphorism-right faith : The right faith manifested due to listening to the holy scriptures explaining the conduct and daily routine of ascetics, is Sutra Samyagdarshana. Beej Samyagdarshana - Compendious right faith : The right faith generated on hearing of Beej pada, i.e. essenceful groups of words used for acquiring infinite knowledge, is Beej Samyagdarshana. Sankshepa Samyagdarshana - Brief right faith : The right faith gained through knowing the nature of Jeeva, etc. matter substances only in brief, is Sankshepa Samyagdarshana. Vistar Samyagdarshana - Extensive right faith : The Bhavya Jeeva who becomes believer in reality (Tattva Shriddhani) by listening to 12 limbs of scriptures, is called Vistar Samyagdarshana. Artha Samyagdarshana - Core-sense right faith : The right faith gained on grasping only the core sense of the scriptures without detailed interpretation, is Artha Samyagdarshana. Avgaarh Samyagdarshana - Deep right faith : The right faith of the scriptural omniscient (great ascetic well-versed in all scriptures ,i.e.Shrutkevali), is Avgaarh Samyagdarshana. Parmavgaarh Samyagdarshana - Supreme profound right faith : The right faith of the omniscient, is Parmaavgarh Samyagdarshana.:(R. V., 3/36) 25. Which are the 25 faults of Right-belief ? 3 Ignorances or follies (Murhata), 8 pride (Mada), 6 perversities (Anayatama) and 8 suspicions (Sanka),etc. faults (contrary to 8 limb of right faith), these 25 are faults of Samyagdarshana. 26. What is 'Murhata' and what are its kinds ? Indiscriminating/imprudent actions which impute faults to Samyagdarshana, is 'Murhata' (stupidity). It is of 3 kinds - Lok Murhata (superstition) - Bathing into the ocean, rivers regarding it a religious performance, making a heap of sand, falling down from the mountain, burning in the fire ,etc. is 'Loka Murhata', i.e. false traditional or false ritualistic belief. Deva Murhata (believing false deities) - Worshipping goddes-gods who are filled with attachment and aversion, being enchanted with desires for getting desired fruits, is Deva Murhata. Guru Murhata (Belief in false preceptor) - Worshipping, rendering hospitable treament to false saints who are immersed in commencement, etc. violent activities (Arambha), attachment to belongings, violence, fear and in activities which cause to sink into the world, is Guru Murhata. 27. What is 'Mada'? And how many are they ? To have egoism, pride, arrogance, is 'Mada'. It is of eight kinds - 'Jñãna Mada', 'Puja Mada', 'Kula Mada', 'Jati Mada', 'Bala Mada', 'Riddhi Mada', 'Tapa Mada' and 'Rupa Mada'. Gyan Mada (Puff/pride of knowledge) - "I have so much knowledge that I can tell the page number and its contents of the great treatises like Shri Dhavla, Jai Dhavla" but he does not know even the body-form of one sensed beings. Such types of utterances ,is 'Gyan Mada'. Puja Mada (Proud related to respect or prominence)- "I am honoured, I am respected in every house, even abroad but you are not respected even at your own home what to say in the city" Such utterance ,is 'Puja Mada'. Kula Mada (Family-puff)- "I belong to the family in which many members took 'Muni' & 'Aryika' initiation and you belong to the family in which no member renounced even night eating" Such utterance ,is 'Kula Mada'. Jati Mada (Pride of caste) - "My mother took birth in that family in which moral conduct is always followed but your mother comes from the family of no moral conduct even a little" Such utterance ,is 'Jati Mada'. Bala Mada (Pride of possessing strength) - "I have so much strength that I can defeat even hundreds of men in the battle and you have no strength even to overcome a fly" Such utterance, is 'Bala Mada'. Riddhi Mada (Pride of possessing super-natural power) - "I possess many kinds of supernatural powers. Wherever my feet appear the diseases, famines, epidemics ,etc. disappear and you possess no such supernatural power" Telling such words, is 'Riddhi Mada'. Having pride of wealth is also included in the Riddhi Mada. Tapa Mada (Pride of austerity) - "I am a great ascetic. I observe atleast ten fasts in a month but you go to take food daily" Such utterance, is 'Tapa Mada'. Rupa Mada (Pride of beauty-puff) - "I am very handsome, beautiful, look like a Kamdeva (god of Love) even without cream-powder but you are quite black and Аstabakra (crippled in eight limbs)" Such utterance ,is 'Rupa Mada'. 28. What is 'Anayatana' (perversity or wrong perception) ? 'Ayatana' means 'place'. Here the word 'Ayatana' is used in the context of religion therefore, its meaning is 'place of religion' contrary to it place of irreligion or impiety, is 'Anayatana'. 'Anayatana' are six - 'Kuguru' (a teacher or preacher with bad conduct), 'Kuguru Sevaka' (a follower of Kuguru), 'Kudeva' (False deity), 'Kudeva Sevaka' (follower of false deity), 'Kudharma' (false religion), 'Kudharma Sevaka' (follower of irreligion), not eulogizing, not showing devotion, not serving these six either with mind or speech or with body. If one eulogizes, worships or serves these six then it is fault in Samyagdarshana. 29. What are 'Sanka' etc. eight faults/infirmities (of Samyagdarshana)? Shanka - Non-belief in elements / realities as propogated by 'Jinendra Deva'. Kanksha - Desiring mundane enjoyments and pleasures by following the religion. Vichikitsa - Feeling disgust on seeing the unclean bodies of the Muni who are possessors of tri-jewels. Murha dristhi - Consenting by mind, eulogizing by words and serving by body the wrong path and followers of wrong path. Anupguhan - Disclosing the faults of religious persons. Asthikaran - Not reestablishing people in the religion who are deviated/derailed from the path of religion. Avatsalya - To slander co-religious fellow, not having affection towards them. Aprabhavna - To cause infamy to the discipline of Jainism by one's wrong conduct ,i.e. not glorifying and not propogating the religion of Jina by one's own-good-conduct. Note - These doubts ,etc. are the eight infirmities of 'Samyagdarshana', opposite to these 'Nihshankit' (doubtlessness about preaching of Lord Jina), 'Nihkankshita' (desirelessness for worldly comforts), 'Nirvichikitsa' (freeness from any disgust on viewing excreta ,etc. of saints), 'Amurhadristi' (non-foolish perception/infallible outlook/freedom from superstitions), 'Upguhana' (safeguarding/not disclosing others faults), 'Stithikaran' (re-establishing those in religion who have been deviated from religion), 'Vatsalya' (affection towards co-religious fellows), and 'Prabhavna' (glorifying and propogating preaching and religion of Lord Jina), are limbs or qualities of 'Samyagdarshana'. 30. Which are the eight virtues of Samyagdarshana ? Samvega - Always fearing with the sufferings of transmigration or keeping affection to wards religion. Nirvegs - Non-attachment towards sensual pleasure. Ninda - Slandering one's own faults. Garha - Disclosing one's own faults before the Guru. Upsama - Quieting anger ,etc. perversions. Bhakti - Devotion / affection towards Panch Parmeshthi, i.e. five supreme divinities. Vatsalya - To have affection towards co-religious fellows. Anukampa - Having compassion on all the living beings. (Charitrasar Shravakachar, 7) 31. Where the right-beliver does not born ? The right-believer is not born as infernal being, Tiryamcha, Bhavanatrika 'Deva', (i.e. 'Vyantar', 'Jyotiska' and 'Bhavanvasi' deva),neuter, of famine gender, of low caste group, physically disabled, of short life, one sensed, vikalchatuska ,(i.e. 2, 3, 4 sensed) and a being without mind ,i.e. Asamjni) and as a poverty-sticken person. Note : Samyagdristi can also become infernal being and Tiryamcha, as has been clarified in question No. 16. 32. What advantages a right-believer gets ? A 'Samyagadristi' (right-believer) gets the high rank among celestial beings, high status among human beings ,i.e. of 'Chakravarti' and even of 'Teerthankara', etc. 33. What is the distinguishing mark of a Samyagadristi ? Acharya Nemichandraji tells in the 'Jeeva Kand' - मिच्छंतं वेदंतो जीवो विवरीयदंसणो होदि । ण य धम्मं रोचेदि हु महुरं खु रसं जहा जरिदो ।। जीवकण्ड-17 ।। - The living being who experiences wrong faith, has opposite reverential belief in substances, i.e. not ascertains them as they are instead he ascertains them as something else, for instance, Just as a man, suffering from Jaundice, does not feel even the sweet juice as tasty, similarly true religion does not seem pleasant to a wrong-believer. That is to say, it is clear from this 'gatha' (csouplet) that to whom religion is agreeable or pleasing, he is a rightbeliever because to a person suffering from jaundice of wrong faith, the religion is not agreeable to him. Those are also right-believers who do not slander others do not praise of them-selves, because who slander others alongwith their own praise, they binds low Gotra and low caste is bonded only up to the second stage of spiritual development. Therefore, a person who slander others and praises one's own-self can not be a right-believer. 34. Which 'Samyagdarshana' generates from which 'Samyagdarshana'? From first 'suppressor Samyagdarrshana' - 'Kshyopsam Samyagdarshana'. From second 'suppressor Samyagdarshana' - 'Kshyopsam Samyagdarshana'. From 'Kshyopsama Samyagdarshana' - Second Upsamsamyagdarshana and 'Kshayika Samyagdarshana'. From Kshayika Samyagdarshana - None 'Samyagdarshana' is manifested. 35. What are the synonymous names for 'Samyagdarshana' ? Right faith ('Sraddha'), reverence ('Astha'), liking ('Ruchi'), belief ('Pratiti'),etc.

1. Who is called Aryika and which types of their routine duties are ? With regard to female body-form, the women observing excellent restraint, are called Aryika. They can not assume nudity like Muni, hence they wear one white saree of 16 hands length and take food in their hallowed-hands in sitting posture. Their remaining activities (ritual) are often the same as those of ascetics. The specific Yogas are forbidden for the Aryikas like Vraksha Mool (tree root) Atapan Yoga, (i.e. to stand facing the Sun in the summer season) Abhravkasha, (i.e. to meditate in open sky), etc. Aryikas have been conventionally stated as Mahavrati, i.e. observers of the great vows. They belong to the fifth stage of spiritual development, (i.e. Pancham Gunasthanvarti). They have been regarded better than Ailakas and Kshullakas. Shravkas pay their obeisance to them by addressing Vandami. Aryikayen also mutually exchange Vandami as etiquette (Samachar). Their place of residence does not remain very near or very far from the residence of Shravakas. These Aryikayen live in the hermitage (staying place of Aryikayen) in the group of 2-3 or up to 30-40. They go for taking food or for adoration of the ascetics, etc. together with the Ganini (the head of the Aryika) or after taking permission from their Ganini or the chief Aryika, not alone but with some other Aryikas. 2. What kinds of activities are not suitable for Aryikas ? Weeping, causing other to be bathed, to feed, to cook, sewing-embroidery, weaving sweater, etc. which suited to the house-holders are not suitable to be done by Aryikas. 3. What works the Aryikayen do ? They always remain devoted to studies, assiduous in learning the lessons of scriptures, in reflecting contemplations (Anupreksha) and in penance and restraint being continuously engrossed in the practice of knowledge. 4. From how much distance the Aryikayen and women pay their obeisance to Acharya, Upadhyaya and Sadhu Parmeshthi ? They pay obeisance to the Acharya remaining at a distance of 5 hands, to the Upadhyaya at a distance of 6 hands and to the Sadhu Parmeshthi at a distance of 7 hands.

Just as Muni remains alert in his each and every activity, similarly military men also remain alert in their activities. There is parity in some of their activities. Some of such points ,are given below- 1. Food, 2. Practice, 3. Secret deliberation / consultation, 4. Where to move, 5. Away from public contact, 6. Protecting from enemies, 7. Duty, 8. Road, 9. Change of place, 10. Obedience to orders, 11. Do not rebel, 12. Do not afraid of death, 13. They are ready to be beheaded but can not submit (bow their head), 14. Hardness in activities, 15. Taking food as is available, 16. Non-gain, 17. Solitary habitation penance, 18. penance of enduring physical sufferings. 1. Food - Limited food is provided in Military, similarly Muni also take limited food because taking food in much quantity results in negligence & laziness. Military men do not take food here and there, they get food of good quality from the government, similarly Muni also take pure, proper and fit to be eaten food in the house of a good Shravak. 2. Practice - Just as there is continuous practice in Military so that there may be victory in the war and also used to use vehicles so that they may not get jammed, similarly Muni used to endure calamity and afflictions and if there are no calamity & affliction they practice twelve penance so that they may get victory at the time of holy death (Sallekhna), i.e. the Samadhi /Sallekhna may be concluded successfully without any transgression because if the ascetic path is like a temple then Samadhi is like a Kalasha (pinnacle) on the temple. The temple is incomplete without the Kalash and the penance is incomplete without Samadhi. 3. Secret delibration - Secret thing/information related to Military are not disclosed to any body, similarly Muni do not disclose any thing directed by Acharya on asking by the Shravakas because many time much difficulty/ trouble is faced on such disclosure. Suppose Acharya Shri directed that Chaturmas ,i.e. rainy season stay is to be done in any one place out of the three mentioned. Muni Maharaj will not tell Shravakas as to where the rainy season stay is to take place, they themselves would decide. 4. Where to go - Where the Military train is going ? asking so, Military men say, they do not know, similary Muni Maharaj do not say where they are going, many times the road is changed in midway. 5. Away from public contact - Military men are kept aloof from public contact, If they involve in public contact then they can not do their duty correctly, similarly Acharya Kunkund Swami has directed Muni in the Pravachansar treatise not to have public contact. 6. Protection from enemies - Just as Military men defend their country from the enemies living in the boundary of the country, similarly Muni also protect, the soul (country) from enemies. Here the word enemies denote anger, pride, deceit, greed and Karma, etc. 7. Duty - If the soldier does not remain on duty during his working hours, then he is punished. Here punishment means physical punishment, similarly it is the duty of the Muni to perform Pratikraman (repentence), Samayika (attitude of equanimity), Vandna (eulogical prayers),etc. essentials at proper time indispensably otherwise he is given punishment in the form of Prayaschit (expiation). The Muni is also given physical punishment, not financial, such as fasting, reduced died, renunciation of tastes / savours, meditative relaxation (Kayotsarga),etc. 8. Road - There is separate road for Military, similarly Muni often look for unmetalled road. There are no mile-stones on the roads of jungle, similary Military roads are also without milestones. 9. Change of place - Just as Muni do not remain in one place for long, similary there is division of time of the Military men for staying - they live in hot areas for 3 years, in cold areas for 3 years, again 3 years in the area of peace and 3 years in the battle-field ,i.e. war infested area for three years. 10. Obedience to order - The soldier has to obey the order of the commander whatever may be the situation, similarly the Muni also moves as per orders of the commander (i.e. Guru). At a few odd places they are required to stay for months together and some times they are required to move 40 kilometers a day. 11. Do not rebel - Soldiers never rebel, similary Muni also do not rebel, i.e. they keep canon & Guru before them, i.e. act according to the rules of canon and orders of the Guru (Acharya). 12. Do not afraid of death - Soldiers do not afraid of death on the other hand, in case of death their funeral rite is preformed with full state-honour, similarly Muni also do not fear death, they also remain ready for holy death (Samadhi) and after Samadhi Maran (Holy death), the bier is not prepared but their funeral rite is performed with full state honour (getting the dead body seated in the specially prepared palanquin). 13. They are ready to be beheaded but can not submit - Soldiers can not submit to enemies, i.e. they are ready to be beheaded but will never bow before enemy, similarly Muni can not submit to Karma enemies even at the cost of their life. 14. Hardness in activities - Soldiers do not do even general work at ease. One day one vehicle of the military arrived on a furniture shop the screw is yet to be tightened in the furniture and the mechanic was not on the shop. Commander asked the soldier to tight the screw and gave him tools. The soldiers began to tighten the screw without making the hole in the wood. The commander was asked why the soldiers is doing so, i.e., tightening the screw without first making hole in the wood. The commander replied that at the time of war the screw has to be tightened in the steel without making hole in that. Well, it is wood and I have not ordered to make hole in the wood. Similarly Muni observe their activities / vows with firmness. One disciple used to remain indolent during Samayika. Guru ordered him to stand up. That Muni remained in standing posture for 24 hours as the Guru did not ask him to sitdown. Muni use ash of cow dung at the time of plucking hair. Once a Muni has to do Keshlaunch and the ash was not available, hence Muni Maharaj did Keshlaunch without the ash. Many such activities they do rigorously. 15. Taking food as is available - Just as Muni take food as is available (Yathalabdha). The word Yathalabdha purports that what the Shravak offers the same they take, (i.e. they do not demand special quality or tasty food), similarly whatever food is given to soldiers from plane at the time of war, they take that very food (happily). 16. Non-gain - Many times Muni do not get food due to non-fulfilment of the resolution (Vidhi) or due to losing way while passing through the jungle, similarly many times soldiers do not get food in the times of war. 17. Penance of solitary habitation - Just as Muni sleep in solitary place for winning over sleep, squat posture, similarly soldiers also take a little sleep on gravelly soil, thorny land, uneven land ,etc. 18. Penance of enduring sufferings - Just as Muni Maharaj meditate beneath the tree in the rainy season, in the sunlight in the hot season on the bank of river in the cold season, similarly soldiers always used to endure obstacles of cold, hot and rains.

1. Who is called Sadhu Parmeshthi ? The ascetics who continuously persevere to follow the road to salvation (Moksha-marg) consisting of gems-trio of right belief, right knowledge and right action and keep themselves aloof from all types of endeavours consisting of violence and attachments (belongings) and assume full nudity; who remain absorbed in knowledge, meditation and penance, are called Sadhu Parmeshthi'. 2. How many 'Moolaguna' are there of Sadhu Parmeshthi ? There are '28 Moolguna' (fundamental or essential restraints or virtues) of Sadhu Parmeshthi - 5 great vows, 5 Samiti (carefulness ,i.e. keeping vigilance in activities), 5 Indriya Nirodha (sensual restraints), 6 Avashyaka (indispensables/essentials) and 7 other (remainder/virtues) attributes. 3. What are synonymous names of 'Sadhu Parmeshthi' ? Shramana, Sainyata, Veetraga, Rishi, Muni, Sadhu and Angar. Shramana - Being involved in austerities they enrich and endow their soul with exertion and deligence (power to do hard penance and labour). Sainyata - They make passion and senses quieted that is why they are called Sainyata'. Veetraga - Veet, i.e. of whom the attachment has destroyed, are called Veetraga. Rishi - They attain seven 'Riddhi', that is why are called 'Rishi'. Muni - They contemplate the soul or other matter substances therefore, they are called 'Muni'. Sadhu - They accomplish the gems-trio (right belief, right knowledge and right action), that is why they are called Sadhu. Angar - They do not reside in any particular fixed place, therefore are called 'Angar'. 4. What is 'Mahavrata' (great vow) and how many are its kinds ? Relinquishing violence ,etc. five sins with mind, speech and body, also abandoning by self performing, getting done by others or approving thereof, are great vows of great persons. There are five kinds of 'Mahavratas' - 'Ahinsa Mahavrata' - Not causing injury to any of the six kinds of the living beings with mind, speech and body and also by self performed, getting done by others or approving it and feeling compassion for all living beings, is 'Ahinsa Mahavrata'. 'Satya Mahavrata' - Giving up false speech due to anger, greed, cowardice or fearfulness and jest and also desisting from speaking such true words which may cause suffering to others, is 'Satya Mahavrata'. 'Achourya Mahavrata'- (Desisting from stealing) not accepting any thing without the permission or willingness of its owner, is 'Achourya Mahavirata'. 'Brahmcharya Mahavrata' - Seeing an old woman, a female child or young woman or seeing their photo to consider them as mother, daughter or sister and abandoning in them the woman-like feeling of love and affection, is 'Brahmcharya Mahavirata'which is adorable in all the three universes. 'Parigraha-tyaga Mahavrata' - Giving up 10 kinds of external and 14 kinds of internal 'Parigraha' (attachments and belongings) and not having feeling of my-ness (attachment/ infatuation) also in the equipments of abstinence, knowledge and excretions, is 'Parigrahatyaga Mahavrata'. 5. What is 'Samiti', enumerate its kinds ? The Hindi words 'Samiti' is etymologically formed with two words -'Sam', i.e. real or true or just and 'Iti', i.e. movement or tendency, thus just or cautious movement is called Samiti'. To be cautious, careful and to take strenuous effort while walking, speaking. taking food, lifting and keeping (laying down) things and defecating excrements and urine for protecting organism (living beings), is Samiti. Samiti is of 5 kinds - Iriya Samiti - Walking/moving in the day on the 'Prashuka' road (organismless road or road on which other persons have already moved) observing four hands (six feet) of road/ earth minutely, is called 'Iriya Samiti'. Observing road while walking/moving means moving carefully saving/protecting organism already moving on the road. Bhasha Samiti - Bhasha Samiti is to speek benevolent, sweet and loving words abandoning slandering, blaming others and self praise. Just as the cloth is measured with meter and the grains are weighed with wieghts, likewise we should speak measuring our words, i.e. our sentences should not be too long nevertheless they should be solid and meaningful. Eshana Samiti - The 'Eshana Samiti' is to take faultless/pure food in the house of a righteous noble class 'Shravaka' avoiding 46 faults and 32 obstructions (Antrai) in the manner prescribed for saints. Adan-Nikshepan Samiti (Lifting and laying down things) - Adan-Nikshepan Samiti' is laying down and lifting 'Scriptures', 'Kamandalu', 'Pichhi', etc. equipment seeing them cautiously so that no organism is put to trouble. Utsarga Samiti - The 'Utsarga Samiti'is to defecate excrement and urine in organismless place. 6. What is 'Panchendriya Nirodha' and how many are its kinds? Relinquishing attachment & aversion in charming and disinteresting objects or sensual enjoyments of touch, taste, smell, eye and ear, is called of 'Panchendriya Nirodha'. 'Sparshan Indriya Nirodha' - Not indulging in attachment-aversion in the objects of the sense of touch, i.e. in cold-hot, soft-hard, light-heavy, oily (greasy) and dry, is 'Sparshan Indriya Nirodha'. 'Rasna Indriya Nirodha'- Not feeling attachment-aversion in the objects of the sense of taste, i.e. in sour-sweet, bitter-astringent and sharp-acrid taste, is 'Rasna Indriya Nirodha'. 'Ghran Indriya Nirodha'- Not having attachment-aversion in the objects of the sense of smell ,i.e. in aroma and bad smell, is 'Ghran Indriya Nirodha'. 'Chakshu Indriya Nirodha' - Not having attachment-aversion in the objects of the sense of eye, is 'Chakshu Indriya Nirodha'. 'Shrotra Indriya Nirodha' - Not feeling attachment hearing sweet sounds, songs and lute ,etc. and not feeling aversion hearing harsh, defamatory, abusive words ,etc., is 'Shrotra Indriya Nirodha'. 7. What is Avashyaka (indispensable) and what are its kinds ? Activities which are inevitable to be done bySadhu, are called 'Avashyaka'. Six activities are essential to be performed daily by the 'Sadhu' for safeguarding his Upyoga ,i.e. conscious flow. These very are called six 'Avashyaka'. One who is not subjected to passions, attachment and aversion is called 'Avasha'i.e. unsubmissive and the conduct of that 'Avasha'is 'Avashyaka'. The number of 'Avashyaka' is six - 'Samta'/'Samayika' - Keeping equanimity in life and death, profit and loss pleasure - pain, etc., renouncing all types of volitional distortions of attachment-aversion and all external sinful-activities of violence, endeavours ,etc., is 'Samta'or 'Samayika'. 'Stuti' - Hyming or praising of the attributes of 24 'Teerthankaras', is 'Stuti'. 'Vandana' - Eulogizing mainly any one of 24 'Teerthankaras', and any one of 'Panch Parmeshthi', is 'Vandana'. It is performed three times in a day. 'Pratikramana' - Criticizing/regretting faults committed in performing vows, is 'Pratikramana' or reciting 'My faults/defects may become false'. 'Tass michha me dukkadam' 'Pratikramana' is also performed three times in a day. 'Pratikramana' are of seven kinds - 'Daivsika' (of day), 'Ratrika' (of night), 'Iryapathika' (for faults committed in moving etc.), 'Pakshika' (for faults committed in 15 days (once in fifteen days), 'Chaturmasik' (for faults committed in Chaturmasa), 'Samvatsarika' (Varshika) i.e. yearly 'Pratikaramana' and 'Auttamarthika Pritikramana' (recounting the unexpiated sins regarding whole life and repenting for them). 'Pratyākhyāna' - Expressing determination for not committing faults in future, is 'Pratayakhyana' or renouncing food ,etc. for limited period, is 'Pratyākhyāna'. 'Kayotsarga'- Relinquishing for a limited period of time, the feeling of attachment to the body, is 'Kayotsarga'. 'Kayotsarga' means to make loose or relaxation. From this the strength of the body will be relaxed and the strength of the soul will be activated. 8. What are seven remainder attributes of monks ? Non-bathing (Asnan vrata) sleeping on the earth (Bhumi Shayan) nudity (Achelakatva), plucking or uprooting of hair, (Keshlounch), single dieting (Ek Bhukti), Non-cleaning of teeth (Adant dhavan), taking food in standing posture without any support (Stithi Bhojana). 'Asnan Vrata'- Relinquishing bathing. The body of the saints remain smeared with the sweat and dust. Many subtle organism remain there, these may not be killed, therefore, they do not take bath. 'Bhumi Shayan' - Sleeping is essential for removing fatigue. They sleep on earth, rock, a wooden board, dry grass or a mat of interwoven strips of dry leaves or bamboo and none else, and take a little sleep on them. 'Achelakatva' - Not to cover body with cloth, leather or leaves ,etc., i.e. to remain naked. Only directions are their clothes, i.e. they are sky-clad (Digamber). 'Keshlounch' - The 'Keshlounch' is to uproot or pluck the hair of head, beard and moustache in the day with his own hands, accompanied by performing'Pratikramana'and observing fast on that day. The 'Keshlounch' is compulsory within a period of two to four months, performing within two months is excellent, within four months, is of low class and between two to four months is of medium category. 'Ek Bhukti' - Taking food only once in 24 hours and that after three 'ghari'(72 minutes) of Sun-rise and before three 'ghari' of Sun-set. Of the remaining period food can be taken till three 'Muhurt' (2 hours 24 minutes), leaving apart the time of Samayika, is Ek Bhukti. 'Adantdhavan' - Not cleansing teeth with finger, nail, twig, bark, tooth-powder, brush, paste etc., is 'Adantdhavan' 'moolguna' which is a protector of sensual restraint. 'Stithi Bhojan' - Taking food standing all the while without any support of wall etc. While standing the gap between the feet may be 4 'Angul' (4 fingers breadth) or 4 'Angul' at the back-side and 4 'Angul' to 12 'Angul' at front-side. (Adipurana, 18/3) 9. How many 'Uttarguna' (secondary virtues of saints) are there of monks ? 'Uttarguna' of monks are 34. 12 penances and 22 'Parishahjaya' (victory over afflictions). Whether Acharya, Upādhyâya Parmesthi do not possess 28 'Moolguna'? Which 'Moolguna' the 'Sadhu Parmeshthi' follow the same 28 'Moolguna' are also followed by Acharya and Upādhyāya Parmesthi but there are respectively 36 & 25 additional 'Moolguna' of Acharya and Upādhyāya Parmesthi respectively.

1. Who is called Upădhyāya Parmeshthi ? The ascetics who observing conduct is formally entitled for studying and teaching in the congregation, who also teaches Shravakas, i.e. devoutes in addition to Muni and is wellversed in eleven Angas (part of scriptural knowledge) and fourteen Purvas (particular parts of scriptural knowledge) or in the present has specialized knowledge of scriptures, is called Upādhyāya Parmeshthi. 2. How many basic virtues are there of Upãdhyāya Parmeshthi ? There are 25 basic virtues of Upădhyāya Parmeshthi - Eleven Angas & 14 Purvas. 3. Enumerate the names of eleven Angas ? Acharanga - It deals with the conduct of ascetics. Sutrakratanga - It contains the description of paying reverence to right knowledge and auspicious behavioural religious activity. Sthananga - It defines one, two, three, etc. more than one places / positions of six substances. Samvayanga - It contains description of similarity among substances, region, time, thought (disposition), etc. with regard to all the substances. Vyakhyaprajñāpti Anga - It contains answers to 60,000 questions by the Gandhara deva, e.g. whether Jiva exists or not and so on. Jñãytradharmakathanga - It contains description of many tales and episodes related to the life of the Teerthankaras and the Gandharas. Upaskadhyayananga - It contains description of the conduct of votaries. Antakratdashanga - During the period of each Teerthankara who attain salvation by enduring calamities, it contains tales of those ascetics. Anuttropapadakadashanga - During the period of each Teerthankara, ten such ascetics are born who by enduring calamities, are born in the five Anuttar celestial planes. It contains tales of those ascetics. Prasna-Vyakarananga - It contains answers to the questions and counter questions by means of arguing for and against (Yukti and Naya). Vipaka-sutranga - It contains narration of the fruition of merit and demerits (virtues & sins). 4. Which is the twelth Anga and of how many kinds is that ? The twelfth Anga is Dristivad which contains 363 false doctrines and their contradictions. Dristivadanga is of five kinds - 1. Parikarma, 2. Sutra, 3. Prathmanuyoga, 4. Purvagata, 5. Chulika. 5. How many kinds the Parikarma is ? There are five kinds - 1. Chandraprajñāpti, 2. Suryaprajñāpti, 3. Jamboodvipaprajñāpti, 4. Dvipasagarprajñāpti, 5. Vyakhyaprajñāpti. 6. How many kinds the Chulika is ? There are five kinds - 1. Jalgata Chulika, 2. Sthalagata Chulika, 3. Mayagata Chulika, 4. Akashgata Chulika, 5. Roopgata Chulika. 7. How many kinds are there of Purvagata ? It is of 14 kinds - 1. Utpad Purva, 2. Aõgrayniya Purva, 3. Viryanupravad Purva, 4. Astināstipravad Purva, 5. Jñãnpravad Purva, 6. Satya Pravad Purva, 7. Atma pravad Purva, 8. Karam Pravad Purva, 9. Pratyakhyan Purva, 10. Vidyanuvad Purva, 11. Kalyanuvad Purva, 12. Prananupravad Purva, 13. Kiryavishal Purva, 14. Lokbindusar Purva.

1. Who is Acharaya Parmeshti ? One who himself observes “Panchachar”, (i.e. conduct of right faith, conduct of right knowledge, observation of right conduct, conduct of penance and conduct with spiritual strength). and makes other ascetics to observe, is called Acharaya Parmeshti. He is the head/ leader of the congregation and accord initiation to disciples and gives them expiation. 2. How many basic virtues/ attributes are there of Acharaya Parmeshti ? There are 36 basic virtues of Acharaya Parmeshti - 12 penances, 10 forgiveness, etc.right virtues (Dasa Dharma), five types of special right conduct (Aachar), 6 essential duties and 3 self controls (Gupti). 3. What is penance ? “Karmakshyartham tapyat iti tapah”, i.e. self-mortification (inflicting sufferings on one's own body) for destroying Karmas, is called penance. Basically the penance is of two typesexternal penance& internal penance. 4. What is called external and internal penance ? External penance-the external penance is observed with the support of external substances and is visible by others, therefore it is called external penance. Internal penance - There is no expectation of external substances in expiation ,etc. in internal penance, there is prominence ofinternal thought activities and they are sensed on their own. These are not visible and these can not be adopted by non-Jain persons, hence expiation, etc. have been regarded as internal penance. 5. How many external penances are there? External penances are six - fasting (Ansana), reduced diet (Avmaudaraya), resolution of certain vow while going to take food (Vrattiparishankhyan), renouncing one or more six kinds of taste (Rasparityaga), isolated place for sleeping or solitary habitation(Vivikta Sayyashana)and enduring physical suffering (Kayaklesha). 6. What is fasting penance ? The Hindi word 'Ashan' means food and the meaning of Hindi word ‘Anshana’ denotes renunciation of all the four types of food. It is observed for one day till many days. 7. Why the fasting penance is observed ? The fasting penance is observed for controlling one's own senses and for dissociation of Karmas. 8. What is penance of reduced diet? Taking less food than hunger, is reduced diet (Avmaudaraya) penance. The natural intake of the human being is 32 morsels and out of them taking one or more morsels less, is the penance of reduced diet. One morsel has been regarded consisting of 1000 grains of rice. The natural intake of morsels of female is 28 morsels. The morsel is of three types, viz. maximum (highest), medium and lowest (minimum). 9. Why the penance of reduced diet is observed ? The penance of reduced diet is observed for keeping the restraint awakened, i.e. vigilant, for soothing away the faults and for the accomplishment of contentment and religious readings happily. 10. Why 'Vrattiparishankhyan tapa' (Resolution of certain vow while going to take food), is observed ? When the Muni goes for taking food then he starts with some or the other resolution which you call Vidhi ,(i.e. manner/procedure or rule,as the condition for taking food) for example, ‘if there will be invocation(calling) with one or two pitcher only then I will go for taking food otherwise not. I will go only up to two localities (Mohalla), this is Vrattiparishnkhyan tapa. There is no such rule that he should necessarily take such resolution. There is also no rule that he should take such resolution daily. 11. Why Vrattiparishankhyan tapa is observed ? Vrattiparishankhyan tapa is observed for abstaining from expectation, for testing one's own virtue and for dissociation of Karma. 12. What is Rasprityaga tapa. (giving up taste / stimulating savour) ? To give up one or more or all savours out of the six savours ,viz. Ghee, curd, milk, sugar, salt, oil, is Rasparityaga tapa or to give up green vegetables, pulse, almond, pistachio nut, etc, is also Rasparityaga tapa. 13. Why Rasparityaga tapa is observed ? The Rasparityaga tapa is observed for subjugating the sense of taste, for conquering sleep and negligence, for the accomplishment of religious readings and for dissociating Karmas. 14. What is Vivktashaiyyasan tapa( Solitary habitation)? To sleep and to take a particular squatting posture in a solitary place for the accomplishment of religious readings, meditation, etc., is Vivktashaiyyasana tapa. 15. Why Viviktashaiyyasan tapa is observed ? The Vivktashaiyyasan tapa is observed for mental peace, for gaining victory over sleepness and for dissociation of Karmas. 16. What is Kayaklesh tapa ? To give up the feeling that my body may get happiness and pleasure, is Kayaklesh tapa or to adopt/ observe meditative relaxation beneath the tree in the rainy season, in the sun-light in the hot season, on the bank of the river in the winter season, is Kayaklesha tapa. 17. Why Kayaklesh tapa, is observed ? The capacity of enduring the pains/ sufferings/ troubles, is gained by Kayaklesh tapa, the Jina order (Jinashashan) is promoted and dissociation of Karmas ,is attained. 18. How many internal penances are there? The internal penances are of six types, viz.-Expiation (Prayaschitta), Reverence (Vinaya), Relieving saint's discomforts (Vaiyavratti), Scriptural study (Swaddhaya), Renunciation of egoism and feeling of ownership (Vyutsarga) and Meditation (Dhyan). 19. What is Prayschitta tapa ? To eliminate negligence generated faults, is Prayaschitta tapa. By which the adept becomes blameless/ faultless from his earlier faults attached to his adopted vows, is Prayaschitta tapa. 20. What is reverence (Vinaya) penance ? To show suitable respect/ reverence towards faith, etc. virtues which are means to attain salvation and towards the adepts who follow them. “Pujyesvadro vinya” (पूज्येष्वादरो: विनय:), i.e. To accord hospitable/respectable treatment to venerble persons, is Vinaya tapa. 21. What is Vaiyavratta tapa ? To serve Muni and adepts observing renunciation with one's own body and pure faultless things and to avert the calamities fallen on them, is Vaiyavratta tapa. 22. What is called Swadhyaya tapa ( scriptural study)? “Jñãnbhavnalasyatyagaha swadhayaya,” i.e. To adore the right knowledge abandoning indolence, is Swadhayaya tapa. Reading, questioning, reflecting, recitation and preaching of Anga and Angbhaya canon, i.e. old & second part of scriptural knowledge, is Swadhayaya tapa. 23. What is Vyutsarga tapa ? To renounce the resolution of egoism and attachment precisely, is Vyutsarga tapa. To renounce the external and internal passions, is Vyutsarga tapa. 24. What is Dhyana tapa ? To withheld the mental disposition by the person of best body structure (Samhanana) in one subject for one Antarmuhurta, is Dhyana tapa. 25. Which are the ten right virtues (Das Dharma)? Uttam Kshama ,i.e.supreme forbearance, Uttam Mardava ,i.e.supreme modesty, Uttam Arjava .i. e. supreme straightforwardness, Uttam Sauch ,i.e. supreme greedless-ness, Uttam Satya, i.e. supreme truth, Uttam Samyama ,i.e. supreme restraint, Uttam Tapa ,i.e. supreme austerity, Uttam Tyaga ,i. e. supreme renunciation, Uttama Akinchanaya ,i.e. supreme non-attachment and Uttam Brahmacharya, i.e. supreme celibacy. Supreme forbearance - Not to be angry in spite of occurrence of calamity, on hearing of abusive language or in the presence of the cause for anger, is Uttam Kshama Dharma. Supreme modesty - Not to be proud of best/ superior pedigree, knowledge, strength, etc., is Uttam Mardava Dharma. Supreme straightforwardness - To tell exactly the same thing by words, the thought of which is in the mind and act according to that very by the body ,i. e. not to behave deceitfully, is Uttam Arjava Dharma. Supreme greedlessness - To make the soul pure by renouncing the greed, is Uttam Sauch Dharma. Supreme truth - To speak full of restraint, righteous and sweet words to good person, is Uttam Satya Dharma. Supreme restraint - To control one's own senses and mind and to protect the living beings of all the six types, is precisely Uttam Samyama Dharma. Supreme austerity - To practice twelve types of external and internal austerities for the dissociation of Karma, is Uttam Tapa Dharma. Supreme renunciation - To donate knowledge ,etc. suitable to the living beings full of restraint or to renounce attachment-aversion, is Uttam Tyaga Dharma. Supreme non-attachment - Nothing is mine in the world except my soul, remaining free from such type infatuation/of attachment, is Uttam Akinchanya Dharma. Supreme celibacy - Renouncing relations with women, to remain absorbed in one'sown pure form, is Uttam Brahmcharaya Dharma. 26. What is meant by 'Aachar’, i.e. religious demeanour and which are they? To observe the religious rules himself according to canon and make disciples follow them, is Aachar, i. e. religious demeanour/ manner of conducting religious affairs. These religious demeanour are of five kinds - Darshanachar (observation of right perception) - To observe doubtlessness about the preaching of Lord Jina ,etc. eight limbs of right belief faultlessly, isDarshanachar. Jñãnachar (Right practice of right knowledge) - To adore right knowledge along with its time, modesty ,etc.eight limbs and to know the reality of self and others according to canon, is Jñānachar. Charitrachar - Observance of right conduct - To observe right conduct faultlessly, is Charitrachar. Tapachar - Observance of austerity - To practice twelve kinds of penances faultlessly, is Tapachar. Viryachar - Conduct with spiritual strength- To strive towards religious ends/accomplishment enthusiastically with patience on occurrence of calamity without hiding one's own strength. is Viryachar. 27. Which are six essentials (of Acharya ) ? Equanimity, eulogical prayer, hymning/praising, expiatory recitals, determination not to commit faults and meditative relaxation/detachment with body, these are six essentials like that of ascetics. 28. What is Gupti (Self control) and how many are they? Protecting the soul from causes of transmigration, is Gupti. Gupti is of three kinds Manogupti - Controlling the mind, restricting it from attachment and averson. Vachan gupti - To control one's own words. Kaya gupti - To control one's own body. 29. Which couplet Acharya Vidyasagarji has written on Acharya ? ज्ञायक बन गायक नहीं, पाना है विश्राम । लायक बन, नायक नहीं, जाना है शिवधाम ।।8।। Be knower, not the singer, has to get relaxation, Be wiser, not the leader, has to attain salvation.

1. Who is called Siddha Parmeshthi ? Who has destroyed all the eight Karmas, who is free from the body and is eternally ensconced at the end of upper universe, is called Siddha Parmeshthi or who is absolutely free from knowledge obscuring ,etc. physical / materialKarmas and attachment - aversion, etc. psychical Karmas and gross body, etc. Nokarma, is called Siddha Parmeshthi. 2. How many basic virtues/attributes, Siddha Parmeshthi possesses ? There are eight basic virtues of Siddha Parmeshthi. Attribute of infinite knowledge - Due to complete destruction of knowledge-obscuring Karma the capacity of knowing infinite matter-substances simultaneously is manifested which is called attribute of infinite Knowledge. Attribute of infinite perception - Due to complete destruction of perception - obscuring Karma, the capacity of general observation/perception of infinite matter-substances, is manifested which is called infinite attribute of perception. Attribute ofundisturbed bliss/peace - The capacity of enjoying infinite pleasure consisting of infinite bliss due to complete destruction of the pain- pleasure-producing Karma (Vedniya karma), is called attribute of undisturbed bliss/peace. Attribute of irrevocable right faith - Due to complete destruction of deludingKarma, the manifestation of soul's capacity, is called attribute ofKshayika Samyaktva. The attribute to give space to others - The attribute to give space to infinite living beings in one's own living area due to complete destruction of the AgeKarma, is called Avgahnatva Guna, i.e. attribute to give space to others. The attribute of minuteness – The manifestation of the capacity of complete absence of corpulence/stoutness visible/knowable by senses due to total destructionof Nama Karma (Physique making-Karma), is called attribute of minuteness (Sukshmatvaguna). Agurulaghutvaguna (Non-gravity-levity) - The capacity manifested due to complete destruction of Gotra Karma (Status determinating Karma), is called Aguru-laghutvaguna. Ananta viryaguna (attribute of infinite power) - The capacity of manifestation of infinite power in soul due to complete destruction Antrai Karma (Obstructive Karma), is called attribute of infinite power (Anantviryaguna). 3. Whether there are also other attributes of Siddhas ? Yes, there are also other attributes of Siddhas. Right faith, etc. eight attributes are for disciples of medium interest and for the disciples of intensive interest distinctive virtues with the support of stand-points are-absence of motion, absence of senses, absence of body, absence of vibrations, absence of gender, absence of passions, absence of name, absence of race/class and absence of age, etc. specific attributes and similarly general quality of existence, objectivity/reality, quality of knowability ,etc. general virtues, thus infinite virtues/qualities should be known according to Jain canons (Dravya Sangrha, 14/34). 4. How many kinds can be there of salvation? Or the salvation is without any kind? Generally speaking, the salvation is without any kind and the prime cause of the salvation is also gem’s-trio, hence practically the salvation is in the form of destruction of all Karma and is one entity, nevertheless, in the view point of salvation, it is of two types, viz. "Dravyamoksha",(i.e. installation of the soul inSiddhalaya) abandoning the body once for all and the "Bhava-moksha" (psychical salvation ,i.e. that pure disposition of the soul due to which all Karma are destroyed and the soul gets liberated). Or the salvation is of four types - Name salvation, Installation/representative salvation, Substance salvation and psychical salvation. 5. What is the means to attain salvation? The means to attain salvation is the unity of right belief, right perception and right conduct. 6. Describe in brief, the measures for getting rid of Karmas ? To become free from attachment (delusion), is precisely the measure to get rid of Karmas. 7. Who is bonded and who is released / liberated ? The wrong believer (Bahiratma) whose wisdom of soul is engaged in other matters and degraded from self-form of soul definitely gets bonded without doubt and the judicious right believer (Antaratma) whose wisdom of soul is engaged in his self-form of soul, becomes liberated being separated from other matters (body and Karmas,z etc.). 8. How much pleasure the Siddhas enjoy ? Whatever is the core of super most pleasure of the human and celestial beings in all the three worlds multiplied by infinite times is not equal to the pleasure enjoyed by the Siddhas in one instant, i.e., the Siddhas enjoy infinite times more pleasure in one instant as compared to the pleasure of the entire world. 9. What is the tenure of the salvation ? It has beginning but not end ,i.e. infinite time. 10. The living beings were attaining salvation from beginningless time, then whether this world will be empty at any time ? No. Just as there becomes decline /deficiency in the mass of future time by gradually passing of it (i.e. the future time), even then there is neither end of it nor will be in future, this much any one can think, similarly though there happens decline in the mass of living beings due to salvation of living beings, nevertheless it never gets an end. Living beings of oneNigod body (lowest form of life) are infinite times more than all the beings liberated in the past. It has been said - "एकस्मिन्निगोत-शरीरे जीवाः सिद्धानामनन्त गुणाः’' (Ekasminnigot-sharire jeeva siddhanamanta gunah) then it would take infinite times of the past time in attaining salvation by the living beings placed only in one Nigod body (Sarvarthsiddhi, 9/7/809) and infinite times of the past time will never come (past time multiplied by infinite times) hence there would be no end of living beings at any time. 11. How many living beings get salvation in how much time and how ? Minimum one living being and maximum 108 living beings can attain salvation in one instant. As per rule only 608 living beings precisely attain salvation in 6 months and 8 instant, this number neither can be more nor less. 32,48, 60, 72, 84, 96 and 108 living beings could attain salvation in contitution, in eight instants but after that, as per rule, not any living being can attain salvation for further six months Hence within minimum interval ofone instant time and maximum interval of six months time 608 living beings could be liberated (Tiloy-pannati, 4/ 3004).

1. Who is called Arihant Prmeshthi ? Who is adored by 100 Indras ,who is passionless ,Omniscient and who is benevolent in speech, (i,e.who delivers spiritual preaching which are beneficial to all), who has destroyed four destructive Karmas due to which he gained four infinite exclusive Excellences (Anant chushtaya ), who has faded even the radiance of the Sun by the radiance of his supreme pure gross / transparent body, who remains four fingers above from the lotus placed on the throne ,who is embellished with the 34 excellences and eight auspicious emblems, who has become free from birth-death, etc. 18 faults, is called Arihant Parmeshti. 2. What are synonym names of Arihant Parmeshti ? Arihanta, Aruhanta, Arhat, Jina, Sakal Parmatma, Arhanta and Sayogkevali. 1. Arihanta - Who has “Hant”, i.e. destroyed “Ari”, i.e. enemies ,(i.e. Destructive Karma), is called Arihanta. 2. Aruhanta - He roots out the tree of Destructive Karma, hence, is called Aruhanta. 3. Arhat - Who is worshipped by deities, Indra, humans, Chakravarti, is Arhat Parmeshthi “Arham poojayam”, the root word “Arhah” means “worshippable” and with the conjunction of root word “Arhah”, the word Arhat is formed which means “who is evi dently gets worship by all”. 4. Jina - Who wins out the attachments, etc. enemies, removes the ignorance ,etc. coverings, that soul, is called Jina. 5. Sakal Parmatma - “Kala” means body, who is with pure supreme transparent body, is called Sakal Parmatma, i.e. Supreme soul with pure body. 6. Arhanta - Who has seen the entire matter-substances by his omniscience, destroying the destructive Karma, is called Arhanta (Shri Dhavlaji , 8/3, 41/89/2). 7. Sayog Kevli - Who is omniscient at present but is with vibration in the soul-points. 3. How many basic virtues /attributes are there of Arihant Parmeshthi ? There are 46 virtues of Arihant Parmeshthin which includes 34 Excellences ((Atishaya10 of birth, 10 of omniscience and 14 created by celestial beings ), eight auspicious emblems (Pratiharya) and four infinite exclusive Excellences of Jina Lord ( Anant Chatushtaya-Infinite conation , knowledge ,bliss & power). 4. What are ten excellences of birth of Arihant Parmeshthi ? 1. Extremely beautiful body, 2.extremely perfumed body, 3 sweatless body, 4. body free from excrement and urine, 5. Beneficial sweet voice, 6. incomparable power, 7. white blood like milk, 8. 1008 auspicious characteristics / marks which includes conch, club, Chakra (wheel), etc. 108 characteristics and mole, measles ,etc. 900 symbolic marks, 9. symmetric form (Samchaturasra Sansthan), 10. adamantine-osseous structure/constitution (Vajravrashabhnarach Samhnan). 5. What are the ten excellences of omniscience of Arihant Parmeshthi ? Flourishness all around in all the four directions up to 100 yojan (one yojan= four kosa, one kosa is = 2 miles and one mile is =1.5 km.), i.e. time of plenty and prosperity, no famine spreads within that area. Space-Movement, i.e. movement above four fingers from the lotus (placed on the throne) Four faced-ness - there is only one face which is visible from all the four directions. Non-existence of pitilessness, i.e. there is virtuous disposition of compassion and the violence of any type does not occur there. Non-existence of calamity - neither calamity is committed on the Omniscient nor in his assembly and if there already had been calamity it ends with the manifestation of omniscience, like the calamity afflicting on Teerthankara Parshwanath, was destroyed as soon as the omniscience manifested. Non-existence of morsel-food - after manifestation of omniscience, he does not need taking morsel food. Mastery over all learning. Growth-less-ness of nails and hair. Wink-less vision. Shadow-less-ness of the body. 6. What are the 14 Excellences designed by the deities? Semi-Maggdhi language - The nectarous speech of the Lord remains beneficial to all living beings and the deities of Magadhian community expand it in all the 12 Assemblies and translate it in all the languages. Mutual friendship - Spirit of friendship is infused among all the living beings due to which even inborn enemies-lion-deer, snake-mongoose ,etc.sit together forgetting their en mity. Purity in all the ten directions - All directions become free from dust, etc. filths. Pure clean / dustless sky - The sky becomes free from clouds, etc. Blooming and sprouting of fruits and flowers of all season. Crystal clear earth like a mirror up to one Yojana. Creation of golden lotuses beneath the feet of the Lord at the time of movement. The sound of devotional acclaim in the space. Blowing of slow and fragrant wind. Shower of sacred fragrant / perfumed water. Thornless ground, i.e. the ground becomes free from pebbles, stones and thrones. Supreme joy to all beings. Movement of religious wheel ahead. The eight auspicious substances accompany the Lord, such as parasol, whisk, pitcher, small pitcher with a spout, ensign, fan, Thona, and mirror. 7. What are called Ashata Pratiharya, i.e. Auspicious emblems and what are they? Ashoka tree, etc. created by celestial beings, are called Ashta Pratiharya. They are eight in number. 1 Ashoka tree, 2. Three parasols, 3. Throne studded with jewels, 4 Divya Dhwani (Divine voice in the form of Omkar sound), 5. Kettle-drum, 6 Divine flower-fall, 7. Bhamandal (Halo), 8. Sixty four Whisks. (T.P., gatha 4/924-936) 1. Ashoka tree - Behind the throne of Teerthankara ensconced in the Samavsaran there is one Ashoka tree created by deities and spreaded over the head of the Teerthankara which is adorned with flowers of jewels and by red leaves. 2. Three parasols - Three parasols, studded with gems and adorned with frill of pearls , as a mark of sovereignty over all the three universes and broader from top to bottom, in sequence , remain over the head of the Lord. 3. The throne studded with gems - There is one throne studded with jewels which makes the luster of the Sun dim and is lion-shaped. There is one lotus consisting of one thousand petals on the throne and the Lord ensconces four fingers above that lotus in the space. 4. Divya Dhwani - Divine sound in the form of Omkar sound -One strange type of thunderous form of alphabetical sound in the form of"Omkar Sound" comes out from the mouth of the Lord after manifestation of omniscience which is called "Divya Dhwani". This sound is in the nature of transforming into the language of animals, humans and celestial beings; is extremely sweet, charming, profound and elaborate, comes out naturally on its own without the desire of the Lord due to virtues of the living beings capable of attaining salvation (Bhavya-Jeeva ), but it does not come out in the ab sence of the Gandhara. 5. Divine kettle-drum - There is divine kettle-drum acclaiming the Teerthankara which is profound like the ocean pervading all the directions and gives the auspicious message of the arrival of the Lord to all the livings of the three universes. 6. Flower-shower - There goes on showering of divine flowers from the sky of pleasant Mandar, Sundar, Nameru, Parijat and Santanak ,etc.good trees with their head upwards accompanied by fragrant drops of water on the Lord in the Samavsaran. 7. Bhamandal (Halo)- An extreme brilliant more radiant than many of the suns as well as charming halo appears surrounding the head of the Lord which makes the body of the supreme soul rapturous and lustrous. Its brilliance disdains the light of the illuminated substances of the three worlds. In the reflection of this halo, the accomplishable soul (Bhavyatma), i.e.soul worthy for salvation can observe his three lives of the past ,one of the present and three of the future totaling seven. (Jain Tattva Vidya ,P.45). 8. 64 Whisks - On both the sides of the Lord sixty four whisks are waved by handsomely adorned deities. These whisks are of clean, shining fibres and of beautiful shape like the fibres of lotus-stems and their staffs are studded with superior gems and are golden. 8. Which are the infinite quadruplet exclusive Excellences (Anant chatushtaya )? Infinite knowledge, infinite perception, infinite bliss and infinite power. 9. What is called "Atishaya “? Miraculous , amazing and attractive specficl acts, are called “Atishaya”) or “Atishaya” is the speciality not found in common people. 10. Enumerate the kinds of Kevali (Omnicient)? Teerthankara Kevali - The omniscient who enjoys 2,3,5 Kalyanakas ,i.e. auspicious benedictory events. General omniscient - Omniscient who are not accompanied by Kalyanakas. Antkrit Keveli - The ascetics who attain final emancipation within an Antarmuhurta by attaining omniscience on occurring of some calamity. Upsarga Keveli - The ascetics who attain omniscience by enduring the calamity. Mook Keveli - The ascetics whose speech/divine Omkar sound does not come out even after manifestation of omniscience for example Muni Deshbhushan and Muni Kulbhushanji. Anubaddh Keveli - Manifestation of omniscience just at that very day on which one ascetic attained salvation, Just as Gautam Swami, Sudharmacharya and Jambu Swami. These three were Anubaddha Kevali. Samudghat keveli - When the age of the omniscient remains Antarmuhurta and the duration of remaining Karma remains somewhat more, hence he performs Samudghat (i.e.emanation of soul points without leaving the body) for equalizing the duration of remaining Karmas equal to the age Karma .

1. Who are called Parmeshthi ? Whose rank (position) is Supreme in Jina - governance (i.e. in Jina - discipline), who is excellent of all in attributes and whom king, Indra, Chakaravarti, celestial beings, lion etc. pay obeisance, are called 'Parmeshthi'. "Parame pade tisthiti iti Parmeshthi uchhayate". According to this etymology who are, stationed in Supreme rank, are called 'Parmeshthi'. Here the word Y4 (Supreme) means pertaining to the next world. 2. How many Parmesthi are there, enemurate the names ? 'Parmeshthi' are five - Arihanta Parmeshthi, Siddha Parmeshthi, Achharya Parmeshthi, Upadhyaya Parmeshthi and Sadhu Parmeshthi. 3. Who is the seniormost Parmeshthi ? The 'Siddha Parmeshthi' is the seniormost 'Parmeshthi'. 4. If 'Siddh Parmeshthi' is seniormost then why the 'Arihant Parmeshthi' has been saluated first ? Arihant Parmeshthi has destroyed four destructive Karmas ('Ghatia Karama'). They are free from life, i.e. they will not take further birth now, still they are not free from world but 'Siddha Parmeshthi'have destroyed all the eight Karmas, therefore, they are senior of all. But the knowledge of 'Siddha Parmeshthi', Omniscient (Deva), Scripture and substance (matter) is obtained through 'Arihanta Parmeshthi'. Therefore, with regard to the beneficence he bestows upon all living beings, the 'Arihant Parmeshthi' has been saluated first. 5. Where do 'Panch Parmeshthi' live ? And where do they move ? 'Panch Parmeshthi' except Siddha Parmeshthi live in 'Adhaidvipa' (2.5 universal continent - Jambudvipa, Dhatkikhand and Ardhapushkara) of the middle universe (Madhya Lok) and in two oceans i.e. in an area of 45 lac yojana. Among these, Teerthankars and Kevali Bhagwan move only in all the 'Arayakhandas' but Achharya, Upaddhyaya and Sadhu Parmeshthi also go in 'Bhogabhumi' for exhorting there. 'Siddha Parmeshthi' live in the end of last 'Tanuvatvalaya' (circle of thin atmospheric air-layers) of the upper world. 'Siddha Bhagwan' live above 7050 'Dhanusha' from the 'Siddhashila' situated in the Isatpragabhara, the 8th land, (a slightly bent rock of eight yojan thick) up to the end of the universe. But ahead of it due to non-existence of 'Dharmastikaya' (medium of motion) Siddha Parmeshthi', the master of infinite powers, stay (stop) there only. 6. How many Parmeshthi can be seen (visited) in person ? Four Parmeshthi except 'Siddha Parmeshthi' can be seen face to face but at present in 'Panchamkala' (the fifth time period of 'Avsarpini kala' ,i.e. 'Dushma kala'), only three Parmeshthi- 'Achharya', 'Upadhyaya' and 'Sadhu Parmeshthi' are seen in Bharat & Airavat regions. 7. Which 'Parmeshthis' are included in sixty three 'Shalaka Purusha' (particular 63 great personage) ? Only Arihant Parmeshthi is among 63 Shalaka Purush'. 8. Whether any foreigner can become 'Sadhu' ? Yes, but no one has become Sadhu as yet. 9. How many Parmeshthi award initiation ? Three Parmeshthi - 'Achharya', 'Upadhyaya'and 'Sadhu' Parmeshthi award initiation but mainly 'Achharya Parmeshthi' perform this religious duty. 10. Who are 'Deva' & 'Guru'among Panch Parmeshthies ? Arihanta & Siddha Parmeshthi are 'Deva', the Lord and 'Achharya', 'Upadhyaya' & 'Sadhu' Parmeshthi are 'Guru'. 11. Which Parmeshthi are among three - less nine crores 'Muniraj' ? Four Parmeshthi - 'Arihant', 'Achharya', 'Upadhyaya' and 'Sadhu'. 12. Which Parmeshthi should be meditated in which colour and in which body-limb ? 13. How many Parmeshthi come in your house? Three Parmeshthi come in our house for taking food and for exhorting ? 14. Which Parmeshthi are 'Ariyaka', 'Ailak', 'Kshullaka', Kshullika and 'Bhattarakji'? None of them is Parmeshthi, i.e All the fives are not any 'Parmesthi'. 15. How many 'Parmeshthi' take sleep ? Three Parmeshthi - Achharya, Upadhyaya and Sadhu take sleep. 16. Idols of how many Parmeshthi are made ? Idols of all Parmeshthi are made. 17. What kinds of idols are made of 'Panch Parmeshthi' ? Idol of Arihant Parmeshthi remains with symbol and 8 auspicious emblems ('Pratiharya'), and without these Pratiharya are the idols of Siddha Parmeshthi and that of Acharya Parmeshthi in the posture of raised hand conferring blessings (bestowal of blessing), of Upadhyaya with scripture and with 'Pichhi' and 'Kamandalu' (peacock -feather broom and water container with nozzle) of Sadhu Parmeshthi. Note : The idols of Acharya, Upaddhayaya and Sadhoo also are not sculptured exactly alike, i.e. resembling in toto along with their marks of identification. 18. Anointment of how many Parmeshthi is performed ? No anointment is performed of any 'Parmeshthi' in incarnate position. Anointment is performed of the installed idols of respective Parmeshthi.