Jinvani Prayer with simple english meaning.

Dear all. Here is a simple english translation of the Jinvani stuti which we recite after any Shastra-sabha.I beg yr pardon for my mistakes and hope that the wise-men will correct it while reading. Regards. Dr. Amit Prakash Jain Mithyatam nashveykhon,gyan ke prakashveykhon Aapa-par bhas veykhon bhanu si bakhani hai Means: The words of Sri Jinendra that is Sri Jinvani is like Sun for: the destruction of the darkness of illusions and wrong beliefs that is mithyathva, for spreading the light of knowledge, and for differentiating between the self-soul and the non-self others. Chhahon dravya jaanvey khon, bandh-vidhi baan veykho Swa-par pichhan veykhon param pramani hai Means: Sri Jinvani is the most reliable source for : Knowing all the six substances, Understanding the karma bondage, to understand what is the self-soul and what are the non-self others Anubhavatay veykehon,jeevon ke jataay veykhon, Kabhau na sataay veykhon,Bhavya urr aani hai Means Sri Jinvani has appeared into the hearts of Bhavya souls (those who will attain samyakthva soon ) for : Making them experience the knowledge about self-soul, to alert the souls about themselves, to prevent them from any sorrows. Jahan tahan tarveykho,paar ke utaar vey kho,sukh vistar veykhon Yehi Jinvani hai. And finally Sri Jinvani is the one which is for the betterment of all souls,for sailing them to the shore of the sea of the birth and death and for giving them infinite bliss and joy. Ja vaani ke kyan tein soojhey lokalok,soh vani mastak dharon sadaa de thon dhok. Means: With the knowledge of Jinvani, there comes the knowledge of all the living as well as non-living worlds.To that Jinvani,I will always bow down and pay my Obeisance. Hey Jinvani Bharti tohey japun din-rein,jo thari sharna gahey so peavey such-chain. Means : Oh mother Jinvani !!! I recite you day and night,as the one who takes your protection gets happiness and satisfaction. “oh Jinendra !!! I beg your pardon and sak you to forgive me for any mistakes done by me in this write-up- knowingly nas well as unknowingly.

How we get the results of our karmas or deeds?

Acarya Vidhyasagarji , in one of his pravachans, told about one 'Arkant mani' (mani is precious stone kind of thing).This mani has a a quality that whenever it comes in sunlight, fire is produced. Our case is also the same. When we get sunlight of dravya ,Kshetra, kaal etc then the arkant mani of our karmas , produces fire of ‘results’ or ‘karma-fal’.

See neither sunlight alone nor the arkant mani alone can produce fire.But an association of both is required for the production of fire.So, the dravya, kshetra,kaal etc are all nimittas or instrumental causes to produce or express the fruits of our own karmas.

So, if we criticize the nimmithas or the instrumental causes as the real cause of what is happening to us then we are wrong.We have to take these nimmitha only as the facilitators while the real cause of the happenings is our own karmas which we had bonded to our souls.

Then, Acarya Sri says that, we can do some kind of protection.Like for instance , there is a lot of hot sunlight , then what we can do? We cannot avoid it completely, but we can close our eyes.This can give us little bit of protection.Also we can face in different direction that is opposite to that of sun.This will also give us some protection.

He says that Acarya Pujyapad has said in his “Isthaupdesh” that we have to “pashyan pina pashyati” ‘dekhtey huye bhi nahi dekhe’ means should not see after seeing also.It is upchar or treatment.How can we avoid seeing, if we are infact seeing it? Well, it is difficult, but is the only treatment.If a karma is giving you its results then what can you do? Just try to ignore it or see it with indifference or see it in its true sense that yaa I had done such a thing that is why it is happening to me and the place or person through which it appears to be appearing to me are actually not the real causes.They are just the nimmithas.

Dr. Amit Prakash Jain.

What are Anga and Purvas in Jainism?

Well, whatever Sri Gautam Swami, the gandhar or the prime student of Lord Mahavir got from thee, he compiled it into 12 parts called as dwadas ( twelve) angas.There was also knowledge from the tradition of Pre-Lord Mahavir, that is from Lord Parshvanath's tradition and even from before that.Those were called as "Purvas".The word 'purva' itself means 'before'.In our texts there is mention of 14 purvas. These 14 purvas are described in the 12th anga of Jinvani which is called as 'Dristivaad' anga. Unfortunately the knowledge of these purvas was lost after Sri Bhadrabahu Acarya.It will be worth to mention that many of these purvas were dedicated to the description of the secret magical knowledge,super-natural powers ,astrology,future-telling etc apart from tattvas,dravyas and ayurved. A story ,I had heard that Once Sri Bhadrabahuji saw a muni using these powers, and got the intuition that in the forthcoming times, this knowledge can be misused.So it is said that he didn't preached these knowledge.Sri Bhadrabahuji who was the guru of Chandragupta Maurya, was the last person to have knowledge of all these 14 purvas apart from all the other angas .After him for nearly 170 yrs the Acaryas like Vishakhacharya , Dharmsen Acarya etc were having knowledge of only the first 10 purvas.But after, this no one had knowledge of purvas. Only Dharsen acarya who used to live in a cave in Girnarji, was having the knowledge of some chapters of the 2nd purva named as Agraayani.He taught this to two brilliant munis named as Bhutbaliji and Pushpdantji, who compiled this into granths- mostly into Sri Shatkhandaagamji.So, Shatkhandaagam is a treasure for us, it has the knowledge which came from the shraman tradition of pre-Mahavira period.The time period of compilation of Shatkhandaagam is said to be about 160 AD. It is also worth-mentioning that some chapters of the 5th purva that is gyanpravad was known to Acarya Gundhar and on the basis of which he wrote Kashay-Pahud granth. Now, what happened to the Angas? Well, as per digambers the knowledge of the 11 angas was were lost and are not available and they were lost in something like within 200 yrs of the nirvana of Mahavir.But Swetamber tradition says that the 11 angas’ meaning and principles etc were preserved and were then written down by the jain monks after some 1000 yrs of nirvana of Mahavir.But digambers do not accept their authority. What are Anga-Bahyas Agams? These were the expanision of the angas by the srutkevalis or the monks who were having the knowledge of atleast 10 purvas.But, these srutkevalis also not found after Sri Bhadrabahuji was at the time of Chandragupta Maurya. Now these anga-bahyas are also said to be lost by digambers.However, the swetamber do accept their exixtence.But,all the sanghas of swetambers are also not unanimous on that.Murtipujak swetambers accepts 34 anga-bahya agams while sthanakwasi and terapanthi swetambers have only 21 of these.It is said the agams which are not accepted by these latter two are related to idol-worship and related things which these sects don’t believe.

The Terapanth of Digambers was started by a Swetamber:

Pt. Banarasidas ji was born in a swetamber jain family.He was the person who established the terapanth of Digamber jainism.

In terapanth of digamber jainism, they do abhisek of Jina idol only with Water and do not do panchamrit abhisek as in Beespanth of Digamber jainism.They also do not use Flowers and non-dry fruits like apple, orange etc for Jina-puja.

In digamber-terapanth , woman do not touch jaina idol and also do not do Jina-abhisek.

Terapanthi-digambers are mostly in bundelkhand,UP and parts of Rajasthan.

There is no concept of bhattaraks in terapanth-digambers.

Terapanth of digambers was established in a period when the jain-pujas have become very magnificent with the use of panchamrit abhisek and flowers and sweets and fruits etc.

In digamber-terapanth, one more imporatant salient feature is that they do not worship Yaksha-yakshinis like Padmavati devi etc.They believe that the concept of shaashan devi-devta was a later addition in jainism in the gupta period, due to the influence of brahminism.

The period when terapanth-digamber tradition took its shape was nearly the same when Sthanakwasi tradition started in Swetambers, who didn't believes in odol-worship.Similarly , Taaranpanth was started in the same time in digamber jainism in the budelkhand region, who also didn't believe in idol worship.

But, due to the emergence of terapanth in digamber tradition, most of the people accepted it rather than Taaranpanth which was against idol-worship.

Terapanth-digambers do idol-worship but in a very simple form.

Dharm dravya in Jainism:

This should not be confused with the dharm which we commonly refer to as "Nature of self soul", "Ahimsa" etc. Dharma dravya is one amongst the 6 dravyas or substances as per Jainism. It is the substance which helps in the motion of the other dravyas.See, dharm dravya itself doesn't moves other substances viz soul or pudgal, but if a soul or pudgal moves then it is helpful in its movement.Take for eg: Track of the railways. Well tracks do not move the train but help the train to move and without the track a train cannot move, and so though train and track are two separate and different entities but then also the movement of train is helped by track. So is the relation of dharm dravya with the other dravyas.Thought alll dravyas are separate or independent but these kind of relationship is seen. "Dharmaastkaaya bhaav" (from Tattvartha sutraji)- means a soul will go upto the top of this Lokakash and not beyond it as there is no dharm-dravya beyond it.That is why Sidhha bhagwan stops at the topmost part of the lokakash. Similarly adharma-dravya is the substance which helps the souls and pudgals to stop. Dayanand Saraswati in his book "Satyarthaprakash" criticises the concept of dharm and adharm dravya, as he says that these cannot have independent existence and are carrieed by the souls themselves.But, it can be seen that he is confusing with the dharm and adharm with the dharma- dravya and adhrama- dravya. Dr. Amit Prakash Jain

Jain theory of karmas : a perspective

Jain theory of karmas was always criticized by the Buddhists and the advaitis etc. JAIN THEORY OF KARMA SAYS THAT EVEN IF A KARMA IS DONE WITHOUT INTENTION THEN ALSO YOU HAVE TO GET THE RESULT OF IT. Buddhist says that the karma gives results only when done with intention. That is one of the reasons why Buddhists are allowed to eat meat of an animal which is neither killed by them, nor purposefully killed for them.But the question arises why will a butcher kill any animal if people like these are not going to come to buy the meat? Jain theory also asks one question, that if a child who don't know what a fire can do, puts his hand in fire then will the fire not burn his hand because it will think that this little child don't know about me? No, the fire will burn his hand also. But, yes one thing that buddhists and advaitis mistook in our theory was about the importance of intention.See if a karma is done intentionally then the strength of the bondage of karma will much more stronger as compared to that which is done unintentionally. Suppose a soldier kills a person to protect his country will have a simpler type of karma-bondage as compared to the one who kills an animal for his fun.!!! So we can see the strength of bondage of karma with the soul depends on time, place, person , specific situations and one’s thoughts and feeling. Dr. Amit Prakash Jain

Material theory of karma : 2

actually , I wanted to say something else and the subject of Leshya came so whole description went into that.
So, when we have a certain type of thought then it has power to attract the particles of Karma towards the soul.So whatever we think actually, that is what will be physically created.See I am very poor in language, but trying my best to express what I am feeling.
So, what we think, we attract the physical basis of the same.Suppose we were having some specific kind of thought when we were having the bandh or bonding of Aayu karma, then that particular thought will be attracting the aayu karma of it's own type.And then somewhere a physical body would be created in which your soul will go into in the next birth.Similarly whatever we get, we are responsible for that.If you are getting pain then believe it that sometime you might have attracted the pain by your thoughts.
If you are getting happiness then you must have only attracted it by your particular thoughts.I was astonished to see all this in a foreign CD and find the similar kind of description in jain philosophy.
So, the souls who have got salvation or moksha must have first attracted those opportunities of path of salvation by their thoughts.So thinking is the beginning and it is the only thing which we can do, rest everything will happen.!!!

Sukmal muni in his previous birth kicked his bhabhi with his foot.Bhabhi in anger built up a strong desire to eat up his feet.And we know that in the next birth what happened.

Bhabhi attracted the karma particles as per her strong thought.

And when Sukmal muni was in dhyana then bhabhi who was now in the birth of a wild animal,comes there with her children.Her those karmas becomes mature till that time and we know that she eats Sukmal muni's feet.What she desired, she did or rather it happened.

So, we should have good thoughts and desires

Think of Kevalgyan and one day you will attain keval gyan.

In the worldly life also, you can see why the 90% of wealth is in the hands of only the 10% people.The reason is simple, because they attracted it by their strong thoughts.Thinking is the first step and the only step by you.Rest everything happens.

See, I have limited knowledge and limited language, so if anything written by me goes against Jinvani then I apologise for it to Sri Veetragi Sarvagya Jindevji!!!

Amit Prakash Jain

Material theory of Karma and the 6 leshyas:

By: Dr.Amit Prakash Jain Think positive.Think about what you want.Because what you think you attract the same.It has got scientific basis also and I have written these lines as it is after watching a CD based on positive thinking and its effect.The CD is from some western country.But I would like to say something about the 'Material theory of Karmas' as per Jainism in this context. See Jain philosophy do accepts a material theory of Karma.It says that Karmic particles are like the very very minute dust sort of substances and as per the thoughts of the soul , they comes and sticks to its pradeshes (indivisible units of soul). Now, how strong is your thoughts and what is the type of your thoughts, the same will be the power or force by which these Karma particles will stick to the soul.The karma particles surrounds the Soul and even give it a specific colour which is called as "Leshya" in Jaina Texts. There are six leshyas. We can take soul as prism, then any thing which will surround it, the prism reflects the same colour, so is the case of Soul.The type of leshya which surrounds the soul is seen as the colour of the soul. These six leshyas are black,blue,grey,red,yellow and white. Out of these the first 3 are bad leshyas and the black being the worst.The person with black leshya is doing all sins and having lot of Kashayas (anger,proud,greed ,cunningness).The blue and grey are comparatively better.But they all are bad leshyas. From the red leshya starts the good leshyas.The person with red leshya is careful about what he does, he isw religious and know what is wrong and right. The yellow leshya person observes the vratas or vows,has less anger etc. Then comes the best leshya that is the white or shukla leshya.Here the person observes mahavratas and is constantly having dhyana of his self-soul,and is not affected by praise or bad words etc. Dr. Amit Prakash Jain

Jaimaala of 24 Tirthankars

Jay Rishabh Dev rishigan namant
Jay Ajit Jeet bas Ari turrant
Jay Sambhav bhav-bhay karat choor
Jay Abhinandan anand pur
Jay Sumati sumati-daayak dayaal
Jay Padma padma-duti-tan rasaal
Jai Jai Suparshva bhav-paash naash
Jai Chand chand-tan-duti prakash
Jai Pushpdant gati-dant set
Jai Sheetal sheetal-gunn niket
Jai Shreynath nath sehas bhujj
Jai Vassav-pujit Vassupujya
Jai Vimal vimal-padd den haar
Jai jai Anant gunn-gan apaar
Jai Dharm dharm shiv-sharm det
Jai Shanti shanti-pushti karet
Jai Kunthu kunth-vadit akhey
Jai Arijin vasu ari chhay karaey
Jai Malli malla hath moh mall
Jai Munisuvrat vrat shalya dalya
Jai Nami nit vaasav mut saprem
Jai Neminath vrash chakra nem
Jai Parshvanath anaath-naath
Jai Vardhman shiv nagar saath

Choubis Jinandaa anand-kandaa Paap-nikandaa sukh-kaari,Tinn padd jugg chandaa uday-amandaa vaasav vandaa hitkaari

"Om Hreem Sri Vrishabhaadi chaturvishanti Jinebhyo Maha-argham nirvapaamiti- Swahaa !!!