Jain Doctrinal Teachings — Pravin K. Shah

Compiled by Pravin K. Shah

This collection gathers nine short doctrinal summaries covering the essential teachings of Jainism. Originally compiled by Pravin K. Shah of the Jain Study Center of North Carolina in 1993, these texts present the core principles of Jain philosophy and practice in accessible form. They cover the fundamental vows of monks and laypersons, the metaphysical framework of the Nine Tattvas, the meditative Twelve Bhavanas, the cosmological Six Substances, and other foundational concepts.

While not ancient canonical texts themselves, these summaries distill teachings drawn from the Jain Agamas and later philosophical literature. They serve as a clear introduction to the ethical, cosmological, and soteriological framework that underlies the Jain tradition -- a tradition built on the radical principle that every living being, from the highest god to the smallest organism, possesses a soul capable of infinite knowledge and liberation.

Five Great Vows (Maha-vratas)

Right knowledge, right faith, and right conduct are the three
most essentials for attaining liberation.

In order to acquire these, one must observe the five great vows:

Non-violence - Ahimsa
Truth - Satya
Non-stealing - Achaurya or Asteya
Celibacy/Chastity - Brahmacharya
Non-attachment/Non-possession - Aparigraha

Non-violence (Ahimsa)

Among these five vows, non-violence (Ahimsa) is the cardinal
principle of Jainism and hence it is called the highest religious
principle, or the cornerstone of Jainism.

Non-violence is the supreme religion (Ahimsa parmo dharma)

It is repeatedly said by all Tirthankaras in Jain literature,

"Do not injure, abuse, oppress, enslave, insult, torment,
torture, or kill any creature or living being."

According to Jainism all living beings, irrespective of their
size, shape, or different spiritual developments are equal. No
living being has a right to harm, injure, or kill any other living
being, including animals, insects, and plants. Every living being has
a right to exist and it is necessary to live with every other living
being in perfect harmony and peace.

Nonviolence is based on love and kindness for all living beings.
Nonviolence in Jainism is not a negative virtue. It is based upon
the positive quality of universal love and compassion. One who is
actuated by this ideal cannot be indifferent to the suffering of
others.

Violence of every type should be completely forbidden. Mental
tortures by way of harsh words, actions, and any type of bodily
injuries should also be avoided. Even thinking evil of some one is
considered violence in Jainism.

Practically, it is impossible to survive without killing or injuring
some of the smallest living beings. Some lives are killed even
when we breathe, drink water, or eat food. Therefore, Jainism
says that minimum killing of the lowest form of life should be our
ideal for survival.

In the universe, there are different forms of life, such as,
human beings, animals, insects, plants, bacteria, and
even smaller lives which cannot be seen even through the most
powerful microscopes. Jainism has classified all the living
beings according to their senses as follows:

five senses - human, animals, birds, heavenly, hellish beings
four senses - flies, bees, etc.
three senses - ants, lice, etc.
two senses - worms, leaches, etc.
one sense - vegetables, water, air, earth, fire etc.

The five sense are, touch, taste, smell, sight, and hearing.

It is more painful if a life of the higher forms (more than one sense)
are killed. All non-vegetarian food is made by killing a living
being with two or more senses. Therefore, Jainism preaches strict
vegetarianism, and prohibits non-vegetarian foods.

Jainism explains that violence is not defined by actual harm, for
this may be unintentional. It is the intention to harm, the
absence of compassion, and the ignorance that makes an action
violent. Without violent thought there can be no violent actions.

Non-violence is to be observed in action, speech, and thought.
One should not be violent, ask others to do so, or approve of such
an activity.

Truth (Satya)

Anger, greed, fear, jokes, etc. are the breeding grounds of
untruth. To speak the truth requires moral courage. Only those
who have conquered greed, fear, anger, jealousy, ego, frivolity,
etc., can speak the truth. Jainism insists that one should not
only refrain from falsehood, but should always speak the truth
which should be wholesome and pleasant.

One should remain silent if the truth causes pain, hurt, anger, or
death of any living being.

Truth is to be observed in speech, mind, and deed. One should not
utter an untruth, ask others to do so, or approve of such
activities.

Non-stealing (Achaurya or Asteya)

Stealing consists of taking another's property without his consent,
or by unjust or immoral methods. Further, one should not take
anything which does not belong to him. It does not entitle one to
take away a thing which may be lying unattended or unclaimed. One
should observe this vow very strictly, and should not touch even a
worthless thing which does not belong to him.

When accepting alms, help, or aid one should not take more then
what is minimum needed. To take more than one's need is also
considered theft in Jainism.

The vow of non-stealing insists that one should be totally honest
in action, thought, and speech. One should not steal, ask others
to do so, or approve of such activities.

Celibacy / Chastity (Brahmacharya)

Total abstinence from sensual pleasure is called celibacy. Sensual
pleasure is an infatuating force which sets aside all virtues and
reason at the time of indulgence. This vow of controlling sensuality
is very difficult to observe in its subtle form. One may refrain
from physical indulgence but may still think of the pleasures of
sensualism, which is prohibited in Jainism.

Monks are required to observe this vow strictly and completely.
They should not enjoy sensual pleasures, ask others to do the
same, nor approve of it. There are several rules laid down for
observing this vow for householders.

Non-attachment / Non-possession (Aparigraha)

Jainism believes that the more worldly wealth a person possesses,
the more he is likely to commit sin to acquire the possession, and
in a long run he may be more unhappy. The worldly wealth creates
attachments which will continuously result in greed, jealousy,
selfishness, ego, hatred, violence, etc. Lord Mahavir has said
that wants and desires have no end, and only the sky is the limit
for them.

Attachments to worldly objects results in the bondage to the
cycle of birth and death. Therefore, one who desires of spiritual
liberation should withdraw from all attachments to pleasing
objects of all the five senses.

Monks observe this vow by giving up attachments to all things such
as:

Material things:
Wealth, property, grains, house, books, clothes, etc.

Relationships:
Father, mother, spouse, sons, daughters, friends, enemies,
other monks, disciples, etc.

Feelings:
Pleasure and painful feelings towards touch, taste, smell,
sight, and hearing objects. They have the equanimity towards
music and noise, good and bad smells, soft and hard objects
for touch, beautiful and dirty sights, etc.

They do not eat food for taste but for survival with the
intention to destroy his karma with the help of this body.

Non-possession and non-attachment are to be observed in speech,
mind, and deed. One should not possess, ask others to do so, or
approve of such activities.

Jainism has laid down and described in much detail these five
great vows for the path of liberation. These are to be observed
strictly and entirely by the monks and nuns. Partial observance
is laid down for the householders with an additional seven vows.

Five Bodies and Eight Varganas

Five Bodies and Eight Vargnas

A liberated soul does not have a material body, mind, speech, and
does not breathe. The soul is totally free from all karmas. It
merely exists in Moksha in the permanent blissful state.

As far as a worldly soul is concerned it possesses a material body
along with some other types of bodies. These bodies are made up
from different types of varganas (matters). Jainism explains that
eight types of vargana exist in the universe. Every space in the
universe is filled with these vargana. When five of the eight
vargana when attach to the worldly soul they create five different
bodies. The remaining three vargana provide three different
functions to the material body.

The eight Vargnas (matters) are

Audaric vargana - creates the physical body of the living being

Tejas vargana - creates the Tejas body to the living being
which provides heat and digestion power to
the audaric body.

Karman vargana - creates Karmic or Causal body

Aharac vargana - creates Aharac body, which is very small in
size and is possessed by some unique soul

Vaikriya vargana - creates Vaikriya body, which can be converted
into very small or large in size

Breathing vargana- provides breathing

Mind vargana - provides mind for thinking

Speech vargana - provides speech

The five bodies are

Audaric body -

The body that we see from the outside (Bahya Sthula Sharira)
is called Audaric body. It is made up of Audaric vargna. A
person can not be liberated without the help of this body. Hence
it is the most important body of the human being. At the time of
death, the soul leaves this body behind.

Tejas body -

This body is made up of Tejas vargna. This body is responsible
for digestion, heat, etc. in the Audaric body. At the time of
death, it accompanies the soul and helps to create a new Audaric
body for the soul.

Karmic/Causal Body (Karmana Sharira)

The karmic matter that covers the soul is called karmic body.
It changes every moment because new karma is continuously
attached to the soul due to activities of body, mind, and
speech. At the time of death, the soul is accompanied by this
body for the next birth. It leaves the present physical
(Audaric) body behind. The karmic body along with tejas body
forms the basis of the other newly produced audaric body. It
also provides the fruits of living being's past action when due.

Aharac body -

This body is possessed by some special souls. Aharac body is
very small in size. These souls put on this body to travel far
distant places. Sometimes monks who possess this body can
travel to the other part of the universe (ex. Mahavideha
Kshetra) to visit a Tirthankara to remove their doubts about
soul, karma etc.

It is said that Achaurya Shri Kunda Kunda possessed Aharac body.
With this body he visited Shri Srimandhar Swami, the present
Tirthankara of the Mahavideha Kshetra. He removed his doubt
about soul and matter substances.

Vaikriya body -

This body can be obtained by human being by practicing yoga,
meditation, etc. With this body one can transform his body into
a very small or a large size. The heavenly beings and hellish
beings possess this body by birth.

All worldly souls possess three bodies (Audaric, Tejas, and
Karmic) and some unique soul may possess additional one or two
bodies.

Six Universal Substances (Dravyas)

Six Universal Entities (Substances or Dravyas)

Jain Philosophy does not give credence to the theory that the God
is a creator, survivor, or destroyer of the universe. On the
contrary, it asserts that the universe has always existed and will
always exist in exact adherence to the laws of the cosmos. There
is nothing but infinity both in the past and in the future.

The world of reality or universe consists of two classes of
objects:

Living beings (conscious, chetan, jiva) and
Non-living objects (unconscious, achetan, ajiva)

Non-living objects are further classified into five categories
matter (Pudgal)
space (Akas)
medium of motion (Dharmastikay)
medium of rest (Adharmastikay)
time (Kaal or Samay)

The five nonliving entities together with the living beings,
totaling six are aspects of reality in Jainism. They are also known
as six universal entities, substances or dravyas.

These six entities of the universe however do undergo countless changes,
but nothing is lost or destroyed. Everything is recycled in
another form.

The Concept of Reality or Entity or Substance (Dravya)

A reality is defined to have an existence (Sat).

Each reality or entity continuously undergoes countless changes
known as origination and destruction. This is known as Paryaya of
a substance.

In the midst of changes its qualities remain unchanged which is
called permanence. This is also known as Gunas of the substance.

Hence every entity (substance or object) in the universe has three
aspects:

Origination - Utpada (continuous changes)
Destruction - Vyaya (continuous changes)
Permanence - Dhrauvya (permanent)

Both attributes (Gunas) and modes (Paryayas) are inseparable from
an entity.

The same principle can be explained differently as follows:

An entity is permanent (nitya) from the stand point of its
attributes or qualities (Guna). This is known as substancial
stand point (dravyarthik naya).

An entity is transient (anitya) from the stand point of its
forms or modifications (Paryaya). This is known as modal
stand point (Paryayarthik Naya).

A natural description of reality takes into consideration these
three aspects:

permanence in the midst of change
identity in the midst of diversity
unity in the midst of multiplicity

The modifications that an entity undergoes refer to the various
shapes and forms into which a substance is transformed, either
naturally or artificially.

Examples:

A living being through the process of growth, undergoes various
changes, such as childhood, youth, and old age. These changes
are the natural modifications of the living being.

Childhood, youth, and old age are transient forms (Paryaya)
of a living being. The soul of a living being is permanent
(Dravya).

Clay is molded by a potter into various shapes. Gold is
crafted by a goldsmith into various ornaments. These changes
are artificial modifications of the nonliving being.

ornaments and clay shapes are transient (paryaya)
gold and clay are permanent (dravya)

While undergoing various modifications, either natural or
artificial, the basic substance remains unchanged and is permanent,
while the forms change and are transient.

The six universal substances

As explained above Jainism believes that the universe is made from
the combination of the six universal substances. All of the six
substances are indestructible, imperishable, immortal, eternal and
continuously go through countless changes.

Soul/Consciousness - Jiva (Living being)
Matter - Pudgala (Nonliving being)
Medium of motion - Dharma (Nonliving being)
Medium of rest - Adharma (Nonliving being)
Space - Akasa (Nonliving being)
Time - Kaal (Nonliving being)

Soul (Jiva)

Its essential characteristic is consciousness. This is the only
knowing substance. It possesses perfect knowledge, perfect vision,
perfect power, and perfect bliss. It also possesses the property
of contraction and expansion like that of light. They are of
innumerable numbers. Living being can not be created or can not be
destroyed. The total number of living beings remain same in the
entire universe at all the time.

There are two types of Souls (Living beings):

Free (Mukta) Soul

Free soul is defined as a pure consciousness, a soul that has
completely exhausted all of its karma. It is a liberated soul. It
is also known as Siddha. All siddhas are defined as Gods in
Jainism.

Liberated souls or Gods do not possess a body.

They possess perfect knowledge, vision, power, and bliss.

They live in Moksha, which is located on the top of Lokakas.

They never return again into the cycle of life, death, pain, and
pleasure.

There are an innumerable number of liberated souls.

All Tirthankaras and other Keval-jnanis become siddhas at the end
of their life (death).

Worldly (Samsari) Soul

It possesses a body (plants, naraki, tiryanch, human, or angel) and
wanders into the cycle of life and death.

It is covered with karma particles.

It possesses limited knowledge, vision, power, and bliss.

It suffers from birth, death, pain, and pleasure.

There are a innumerable number of worldly souls.

It is the doer of all kinds of karmas (actions), and enjoyer of the
fruit of the karmas.

It is capable of becoming free from worldly life.

Worldly souls are divided according to the number of senses they
possess.

There are total five senses a living being may possess.
touch, taste, smell, sight, and hearing.

One sense (Ekendria)

possesses one sense - touch only
it cannot move own its own accord
they are subdivided into five categories

Soul possesses earth as its body - Prithvikaya
Soul possesses water as its body - Apakaya
Soul possesses fire as its body - Agnikaya
Soul possesses air as its body - Vayukaya
Soul possesses vegetable as its body - Vanaspatikaya

Two senses (Be-indriya)
A living being possesses two senses - touch and taste
ex. worms, leeches.

Three senses (Tre-indriya)
A living being possesses three senses - touch, taste, and
smell ex. ants, lice.

Four senses (Chau-indriya)
A living being possesses four senses - touch, taste, smell,
and sight ex. flies, bees.

Five senses (Panch-indriya)
A living being possesses five senses - touch, taste, smell,
sight, and hearing ex. animals, birds, human, heavenly, and
hellish beings, etc.

A soul with one to four senses does not a possess mind.
A soul with five senses may possess a mind.

Matter (Pudgala)

It is matter or body.
It has senses (touch, taste, smell, sight, and hearing).
They are of infinite number
It possesses color
It does not have consciousness or knowledge.
The smallest particle of matter is known as Parmanu (atom).
A paramanu occupies only one pradesa (unit of space)

There are four divisions of matter:

Skandha (whole-matter):
Any object which has a mass of matter can be called skandha.
ex. stick, stone, knife, a particle of sand

Skandha-desa (portion of matter):
Desa means a part, portion, or division. An undetached
portion of skandha is called skandha-desa When a part of the
skandha (skandha-desa) is separated from the whole, it also
becomes another skandha. A hand of a statue when undetached
is known as a skandha-desa but when separated from the statue
is known as Skandha.

Skandha-pradesa (smallest particle of matter):
The smallest undetached portion of skandha, which cannot be
further divided is called skandha-pradesa.

Paramanu or Anu (atom):
When the smallest portion of the matter is separated from its
skandha, it is called paramanu or anu. Parmanu matter can
not be further sub-divided, cut, or pierced.

Karmic Matter (Karma Pudgala)

Karma is one of the categories of matter. It is known as
karmic matter (karma pudgala). Karma particles are of very
fine matter not perceptible to the senses. The entire
universe is filled with such karmic matter.

Every living being is covered by karmic matter from the
beginning of time. It is the karmic matter that keeps the
soul away from realization of its true nature or liberation.

Medium of Motion (Dharma)

Medium of motion helps in the movement of soul and matter.
ex. water provides medium for fish to move
It does not possess senses, color, or body.
It does not have a consciousness or knowledge.
It exists in Lokakas.

Medium of Rest (Adharma)

Medium of rest helps to rest soul and matter.
ex. People rest in the shade of a tree
It does not possess senses, color, or body.
It does not have consciousness or knowledge.
It exists in Lokakas.

Space (Akasa)

Space provides room to soul, matter, dharma, adharma, and time.
It pervades everywhere (infinite).
It is the support of everything and thus it is self supported.
It has no form, color, taste, smell, and touch.
It does not perform any action (inactive), however it does
give accommodation to soul and matter of their actions.
It is one and whole.
Where medium of motion and rest substances exist, it is called
Lokakas.
The remaining space is empty and is called Alokakas.

Time (Kaal)

There are two views exist in Jainism with regards to time.

One view: Time is an imaginary thing, it has no real
existence.

Another view: Time has a real existence consisting of
innumerable time atoms.

The changes in living being and non-living being substances
are measured in the units of time. However time is not the
cause of the changes to living being and non-living
substances.

The smallest indivisible portion of time is called Samaya.

Combination of samayas are: moment, second, minute, hour,
day, month, year, etc.

innumerable samayas = one avali
(time required to blink a eye)
16,777,216 avalis = one muhurt (48 minutes)
30 muhurts = one day
15 days = one fortnight
2 fortnights = one month
12 months = one year
innumerable years = one palyopama
1,000,000,000,000,000 palyopamas = one sagaropama

Ashta Prakari Puja — The Eightfold Worship

Meaning Of Ashta Prakari Puja

Generally Jains use the following eight items to perform puja of a
Tirthankara in the temple. Symbolically each item represents a
specific religious virtue and one should reflect on it while
performing puja.

Jala Puja: Water
Chandan Puja: Sandal-wood
Pushpa Puja: Flower
Dhup Puja: Incense
Dipak Puja: Candle
Akshat Puja: Rice
Naivedya Puja: Sweet food
Fal Puja: Fruit

**1. Jala Puja: (Water)
Water symbolizes the ocean. Every living being continuously
travels through life's ocean of birth, death, and misery. This
puja reminds that one should live his life with honesty,
truthfulness, love, and compassion towards all living beings. This
way one will be able to cross life's ocean and attain liberation
(Moksha). This is known as samyak-darshana, samyak-jnana, and
samyak-charitrya in the Jain religion.

**2. Chandan Puja: (Sandal-wood)
Chandan symbolizes knowledge (jnana). By doing this puja, one
should thrive for right knowledge. Jainism believes that the path
of knowledge is the main path to attain Moksha or liberation.
Bhakti or devotion helps in the early stages of one's effort for
liberation.

**3. Pushpa Puja: (Flower)
The flower symbolizes conduct. Our conduct should be like a
flower, which provides fragrance and beauty to all living beings
without discrimination. We should live our life like flowers full
of love and compassion towards all living beings.

**4. Dhup Puja: (Incense)
Dhup symbolizes monkhood life. While burning itself, incense
provides fragrance to others. Similarly, true monks and nuns spend
their entire life selflessly for the benefit of all living beings.
This puja reminds that one should thrive for a ascetic life.

**5. Dipak Puja: (Candle)
The flame of dipak represents a pure consciousness, i.e. a soul
without any bondage of a karma or a liberated soul. In Jainism,
such a soul is called a Siddha or God. The ultimate goal of every
living being is to become liberated. By doing this puja one should
thrive to follow five great vows; non-violence, truthfulness,
non-stealing, chastity, and non-possession. Ultimately these vows
will lead to liberation.

**6. Akshat Puja: (Rice)
Rice is a kind of grain which is nonfertile. One cannot grow rice
plants by seeding rice. Symbolically, it means that rice is the
last birth. By doing this puja one should thrive to put all the
efforts in life in such a way that this life becomes one's last
life, and after the end of this life one will not be reborn again.

**7. Naivedya Puja: (Sweet food)
Naivedya symbolizes tasty food. By doing this puja, one should
thrive to reduce or eliminate attachment to tasty food. Healthy
food is essential for survival, however one should not live for
tasty food. Ultimate aim in one's life is to attain a life where
no food is essential for survival. That is the life of a liberated
soul who lives in Moksha for ever in ultimate blissful state.

**8. Fal Puja: (Fruit)
Fruit is a symbol of Moksha or liberation. If we live our life
without any attachment to worldly affairs, continue to perform our
duty without any expectation and reward, be a witness to all the
incidents that occur surrounding us, truly follow monkhood life,
and have a love and compassion to all living beings, we will attain
the fruit of liberation. This is the last puja symbolizing the
ultimate achievement of our life.

Nine Tattvas (Principles)

The nine tattvas, or principles, are the single most important
subject of Jain philosophy. It deals with the karma theory of
Jainism, which provides the basis for the path of liberation.
Without the proper knowledge of this subject, a person can not
progress spiritually. The true faith and understanding of this
subject brings about right faith (samyak-darshana), right
knowledge (samyak-jnana), and right conduct in an individual.

Nine Tattvas (Principles)

Jiva - soul or living being (Consciousness)
Ajiva - non-living substances
Asrava - cause of the influx of karma
Bandh - bondage of karma
5.*Punya - virtue
6.*Papa - sin
Samvara - arrest of the influx of karma
Nirjara - exhaustion of the accumulated karma
Moksha - total liberation from karma

Punya and Papa are the diverse results of Asrava and Bandh. Some
exponents of Jains do not treat them as separate tattvas.
According to them, there are only seven principles instead of
nine.

**1. Jiva (soul) Substance
Explained in The Six Universal Substances chapter.

**2. Ajiva (Non-living) Substances
Explained in The Six Universal Substances chapter.

**3. Asrava (Cause of the influx of karma) -
Asrava is the cause which leads to the influx of good and evil
karma which lead to the bondage of the soul.

Asrava may be described as attraction in the soul toward sense
objects.

The following are causes of influx of good and evil karma:

Mithyatva - ignorance
Avirati - lack of self restraint
Kasaya - passions like anger, conceit, deceit, and lust
Pramada - unawareness or unmindfulness
Yoga - activities of mind, speech, and body

In addition to the above causes, the five great sins; violence,
untruth, stealing, sensual indulgence, and attachment to worldly
objects are also the cause of the influx of karmas.

**4. Bandha (Bondage of karma)-
Bandha is the attachment of karmic matter (karma pudgala) to the
soul. The soul has had this karmic matter bondage from eternity.
This karmic body is known as the karmana body or causal body.

Karmic matter is a particular type of matter which is attracted to
the soul because of its ignorance, lack of self restraint,
passions, unmindfulness, activities of body, mind, and speech.

The soul, which is covered by karmic matter, continues acquiring
new karma from the universe and exhausting old karma into the
universe through the above mentioned actions at every moment.

Because of this continual process of acquiring and exhausting karma
particles, the soul has to pass through the cycles of births and
deaths, and experiencing pleasure and pain. So under normal
circumstances the soul can not attain freedom from karma, and hence
liberation.

Karmic matter attaching to the soul assumes four forms:

Prakriti bandha - Type of karma
Sthiti bandha - Duration of karma
Anubhava bandha - Intensity of attachment of karma
Pradesa bandha - Quantity of karma

Prakriti Bandha

When karmic matter attaches to the soul, karma will obscure its
essential nature of:
perfect knowledge, vision, bliss, power, eternal existence,
non-corporeal, and equanimity.

Prakriti bandha is classified into eight categories, according to
the particular attribute of the soul that it obscures.

Jnana-varaniya
It covers the soul's power of perfect knowledge.

Darasna-varaniya
It covers the soul's power of perfect visions.

Vedniya
It obscures the blissful nature of the soul, and thereby
produces pleasure and pain.

Mohniya
It generates delusion in the soul in regard to its own true
nature, and makes it identify itself with other substances.

Ayu
It determines the span of life in one birth, thus obscuring
its nature of eternal existence.

Nama
It obscures the non-corporeal existence of the soul, and
produces the body with its limitations, qualities, faculties,
etc.

Gotra
It obscures the souls characteristics of equanimity, and
determines the caste, family, social standing, etc.

Antaraya
It obstructs the natural energy of the soul and prevents it
from attaining liberation. It also prevents a living being
from doing something good and enjoyable.

Ghati and Aghati karmas

The above eight karmas are also categorized into two groups,
known as ghati and aghati karmas.

Ghati Karmas
Jnana-varaniya, Darasna-varaniya, Mohaniya, and Antaraya
karmas are called Ghati karmas (dangerous karmas) because
they obscure the true nature of the soul.

Aghati Karmas
Ayu, Nama, Gotra, and Vedniya karmas are called Aghati
karmas. They do not obscure the original nature of
the soul. However, they associate with the body of the
soul. Hence they can not destroyed by the soul so long as
it possesses a body.

When a person destroys all of his ghati karmas, at that time he
attains keval-jnana. However, he continues to live as a human
being because none of his aghati karmas are destroyed. He can
only attain liberation after all of his aghati karmas are
destroyed. Hence he attains liberation after his death.

When a person attains keval-jnana, he is known as an Arihant.
If an Arihant establishes the four fold order of Monks, Nuns,
Sravaka, (male layperson), and Sravika (female layperson) then
the Arihant is called a Tirthankara. Other Arihantas are known
as ordinary Kevali. After Nirvana (death) both Tirthankaras and
ordinary Kevalis are called Siddhas.

All Siddhas are unique individuals, but they all possess perfect
knowledge, vision, power, and bliss. Hence from the qualities
and attributes point of view all Siddhas are same.

Sthiti Bandha

When karmic matter attaches to the soul the duration of the
attachment is determined at that time according to the intensity
or dullness of the soul's passions.

Anubhava Bandha or Rasa Bandha

What fruits the karmic matter will produce is determined at the
time of attachment by varying degrees of passions.

Pradesa Bandha

The quantum of karmic matter that is drawn towards the soul for
attachment is determined by the intensity or dullness of the
soul's action.

**5. Punya (Virtue)
The influx of karmic matter due to good activities of the mind,
body, and speech with the potential of producing pleasant
sensations is called punya or virtue.

Activities such as offering food, drink, shelter, purifying
thought, physical and mental happiness, etc. result in
producing punya karmic matter.

**6. PAPA (Sin)
The influx of karmic matter due to evil activities of the mind,
body, and speech with the potential of producing unpleasant
sensations is called papa or sin.

Activities such as violence, untruth, theft, unchastity,
attachment to objects, anger, conceit, deceit, lust, etc.
result in producing papa karmic matter.

**7. Samvara (Arrest of Karma)
The method which arrests fresh karma from coming into the soul
is samvara. This process is a reverse of asrava.

It can be accomplished by constant practice of:

restraint of mind, body, and speech
religious meditation
conquest of desire
forgiveness, tenderness, purity, truth, austerity,
renunciation, unattachment, and chastity

**8. Nirjara -
Nirjara is the exhaustion of karmic matter already acquired.

The karmas exhaust themselves by producing their results when
it is time for them to do so.
Unless they are exhausted before they are mature and
start producing results, it becomes difficult to be free.
By that time, new karmic matter begins to pour in.
Therefore, it becomes necessary for one who desires final
liberation to exhaust all karmas before maturity. This is
called nirjara.

Nirjara is to be done by rigorous austerities.

External Nirjara

Anasan - complete abstinence of eating and drinking

Alpahara - reduction in the quantity of food one
normally eats

Ichhanirodha - control of desire for food and material things

Rasatyaga - complete abstinence of eating or drinking juicy
and tasty foods such as honey, alcohol,
butter, milk, tea, sweets, juice etc.
(no attachments to the taste of the foods)

Kayaklesa - control of passions by discipline

Samlinata - sitting in a lonely place in due posture
with senses withdrawn

Internal Nirjara

Prayaschita - repentance for the breach of vows

Vinaya - appropriate behavior towards a teacher

Vaiyavrata - selfless service to the suffering and
deserving

Svadhyaya - studying/listening of religious scriptures

Bhutsarga - non-attachment to the body

Subha-dhyana - religious meditation

**9. Moksha -
Moksha is the liberation of the living being (soul) after
complete exhaustion or elimination of all karmas.

A liberated soul regains totally its original attributes of
perfect knowledge, vision, power, and bliss. It climbs to the
top of Lokakas and remains there forever in its blissful and
unconditional existence.

It never returns again into the cycles of birth, life, and death.

This state of the soul is the liberated or perfect state, and
this is called "Nirvana."

Ten Virtues of Monks

Along with the five great vows, monks strive after the ten-fold
virtues of a self controlled ascetic. The layperson follows these
virtues partially.

Kshamaa Forbearance, Forgiveness
Maardava Modesty, Humility
Aarjava Straightforwardness, Candor
Saucha Contentment
Satya Truthfullness
Samyam Self-restraint, Control of Senses
Tapa Austerity, Penance
Tyaga Renunciation
Akinchanya Non-attachment
Brahmacharya Celibacy, Chastity

Monks are required to bear equanimity towards all living beings,
friends and foes alike.

In addition to the ten fold virtues Monks live on alms, do not eat
food at night, do not use any kind of conveyance, and do not
possess any property.

Jain Dashlakshni parva which begins from Bhaadaravo Sud 5, and
ends, Bhaadravo Sud 14, Ananta-chaturdashi, is the celebration of
ten virtues, Each day is dedicated to one virtue.

Bhaadaravo Vad 1, is called Kshamaavaanee day. This is the day of
forgiving and asking forgiveness.

Twelve Bhavanas (Reflections)

Twelve Bhavnas (Reflections or Thoughts)

Jain religion puts a significant emphasis on the thought process of
a human being. A person's behavior and his actions are the
reflection of his internal thoughts, day in and day out. It is not
the action but intention behind the action results in the
accumulation of Karma.

One should be very careful about his thoughts, how he thinks, and
the subject matter of his thought.

To make room for pure thoughts, and to drive out the evil ones,
Jainism recommends to meditate the following twelve thoughts or
Bhavnas.

The twelve Bhavnas described here are the subject matters of one's
meditation, and how to occupy one's mind with useful, religious,
beneficial, peaceful, harmless, spiritually advancing, Karma
preventing thoughts. They cover a wide field of teachings of
Jainism. They are designed to serve as aids to spiritual progress,
produce detachment, and lead the aspirants from the realm of desire
to the path of renunciation. They are reflections upon the
fundamental facts of life, intended to develop purity of thought
and sincerity in the practice of religion.

The reflections are also called Anuprekshas, longings, thoughts,
aspirations, or Bhavnas.

Anitya Bhavna - Impermanence of the world
Asarana Bhavna - No one provides protection
Samsara Bhavna - No permanent relationship in universe
Ekatva Bhavna - Solitude of the soul
Anyatva Bhavna - Separateness
Asuci Bhavna - Impureness of the body
Asrava Bhavna - Influx of karma
Samvara Bhavna - Stoppage of influx of karma
Nirjara Bhavna - Shedding of karma
Loka Bhavna - Transitory of universe
Bodhi-durlabha - Unattainability of right faith,
Bhavna knowledge, and conduct
Dharma Bhavna - Unattainability of true preceptor,
scriptures, and religion

**1. Anitya Bhavna - Impermanence of the world
Under this reflection, one thinks that in this world every thing
such as life, youth, wealth, property, etc. are transient or
subject to alteration. Nothing in the universe is permanent, even
though the whole universe is constant. Spiritual values are
therefore worth striving for as soul's ultimate freedom and
stability. This will help to break all earthly attachments.

**2. Asarana Bhavna - No one provides protection
Under this reflection, one thinks that he is helpless against
death, old age, and disease. The only way he can conquer death and
disease is by destroying all his karma. The soul is his own
savior, and to achieve total freedom and enlightenment, one takes
refuge to the true path and to the five best personalities. They
are Arihanta, Siddha, Acharya, Upadhyay and Sadhus. The
refuge to others are due to delusion, and must be avoided.

**3. Samsara Bhavna - No permanent relationship in universe
Under this reflection, one thinks that the soul transmigrates from
one life to the other in any of the four forms, human, animal,
hellish, and heavenly.

The continual cycle of birth, life, and death is full of pain and
miseries, and has not yet ended. There are no permanent worldly
relations like father, mother, friend, foe, etc. It is we who
establish these relations and live accordingly.

This kind of thought will help minimize or stop any attachments to
anybody, other living beings, or objects. The soul must achieve
ultimate freedom from it, which is liberation or Moksha.

**4. Ekatva Bhavna - Solitude of the soul
Under this reflection, one thinks that the soul is solitaire, and
lonely in existence. The soul assumes birth alone, and departs
alone from the life form. The soul is responsible for its own
actions and karmas. The soul will enjoy the fruits, and suffer bad
consequences of its own action alone. Such thoughts will stimulate
his efforts to get rid of karmas by his own initiative and will
lead religious life.

**5. Anyatva Bhavna - Separateness
Under this reflection, one thinks that soul is separate from any
other objects or living beings of the world. Even his body is not
his. At the time of death, soul leaves the body behind. The body
is matter, while the soul is all consciousness.

The soul therefore should not develop attachment for worldly
objects, and other living beings. He should not allow himself to
be controlled by desires, greed, and urges of the body.

**6. Asuci Bhavna - Impureness of the body
Under this reflection, one thinks about the constituent element of
one's body. It is made of impure things like blood, bones, flesh,
etc. It also generates impure things like perspiration, urine,
stool, etc.

The soul, which resides within the body, is unattached to the body.
It is alone and pure. The body ultimately becomes nonexistent,
but the soul is eternal.

Therefore emotional attachments to the body is useless.

**7. Asrava Bhavna - Influx of karma
Under this reflection, one thinks about karma streaming into the
soul. Every time he enjoys or suffers through the senses (touch,
taste, smell, sight, and hearing) he makes his karma increase.
This thought will make him more careful, and will try to stop the
influx of karmas.

**8. Samvara Bhavna - Stoppage of influx of karma
Under this reflection, one thinks about stopping evil thoughts,
and becomes absorbed in achieving spiritual knowledge, meditation,
etc. This prevents the influx of karma.

**9. Nirjara Bhavna - Shedding of karma
Under this reflection, one thinks about the evil consequences of
karma, and striving to destroy the previously acquired karma by
austerity and meditation.

**10. Loka Bhavna - Transitory of universe
Under this reflection, one thinks about the real nature of this
universe. Judging from the standpoint of substance, it is eternal
but from the standpoint of modification it is transitory.

Thus all objects of the world come into existence and perish. This
thought makes him understand the true nature of reality, which is
necessary for right knowledge.

Bodhi-durlabha Bhavna - Unattainability of right faith,
------------------------- knowledge, and conduct

Under this reflection, one thinks that it is very difficult for the
transmigrating soul to acquire right faith, right knowledge, and
right conduct in this world. Therefore, when one's has the
opportunity to be a religious person, take the advantage of it to
develop right religious talent. This thought will strengthen one's
effort to attain them, and live accordingly.

Dharma Bhavna - Unattainability of true preceptor,
------------------ scriptures, and religion

Under this reflection, one thinks that the true preceptor,
scriptures, and religion are excellent shelters in this world full
of agony. All other things lead to misery and suffering.

Four Bhavnas or Virtues

Besides the twelve Bhavnas described above Jainism has laid great
importance on the following four Bhavnas or virtues. They are
mentioned here for clarification.

Amity, love, and friendship - Maitri
Appreciation, respect and joy - Pramoda
Compassion - Karuna
Equanimity and tolerance - Madhyastha

Twelve Vows of the Layperson

Jain Ethics

Twelve Vows Of Layperson

The five great vows (Maha-vratas) can be adopted by monks who are
very keen about the uplift of their souls and ready to sacrifice
all worldly enjoyments and family ties.

For those who want to remain in family life and for whom complete
avoidance of five principle sins are difficult, Jain ethics
specifies the following twelve vows to be carried out by the
householder.

Of this twelve vows, the first five are main vows of limited nature
(Anuvratas). They are somewhat easier in comparison with great vows
(Maha-vratas). The great vows are for the monks.

The next three vows are known as merit vows (Guna-vratas), so called
because they enhance and purify the effect of the five main vows
and raise their value manifold. It also governs the external
conduct of an individual.

The last four are called disciplinary vows (Shikhsa-vratas). They
are intended to encourage the person in the performance of their
religious duties. They reflect the purity of one's heart. They
govern one's internal life and are expressed in a life that is
marked by charity. They are preparatory to the discipline of an
ascetic's life.

Three merit vows (Gunavrats) and four disciplinary vows
(Shikhsa-vratas) together are known as Seven vows of virtuous conduct
(Shilas).

A person may adopt these vows, according to his individual capacity
and circumstances with the intent to adopt ultimately as a great vows.

The layperson should be very careful while observing and following
these limited vows. These vows being limited or restricted vows
may still leave great scope for the commitment of sins and
possession of property.

The twelve vows are described as follows:

Five Main Vows of Limited Nature (Anuvratas)

Non-violence Anuvrat - Ahimsa Anuvrat
(Sthula Pranatipat Viraman)
Truthfulness Anuvrat - Satya Anuvrat
(Sthula Mrisavada Viraman)
Non-stealing Anuvrat - Achaurya Anuvrat
(Sthula Adattadana Viraman)
Chastity Anuvrat - Bhramacharya Anuvrat
(Sthula Maithuna Viraman)
Non-attachment Anuvrat- Aparigraha Anuvrat
(Sthula Parigraha Viraman)

Three Merit Vows (Guna-vrats)

Dik Vrata - Limited area of activity vow
Bhoga-Upbhoga Vrata - Limited use of consumable and
non-consumable items vow
Anartha-danda Vrata - Avoidance of purposeless sins vow

Four Disciplinary Vows (Siksha-vratas)

Samayik Vrata - Meditation vow of limited
duration
Desavakasika Vrata - Activity vow of limiting space
Pausadha Vrata - Ascetic's life Vow of limited
duration
Atithi Samvibhaga Vrata - Limited charity vow

**1. Non-violence Anuvrat (Ahimsa Anuvrat)
In this vow, a person must not intentionally hurt any living being
(plants,animals,humans etc.) or their feeling either by thought,
word or deed, himself, or through others, or by approving such an
act committed by somebody else.

Intention in this case applies selfish motive, sheer pleasure and
even avoidable negligence.

He may use force, if necessary, in the defense of his country,
society, family, life, property, religious institute.

His agricultural, industrial, occupational living activities do
also involve injury to life, but it should be as minimum as
possible, through carefulness and due precaution.

Four stages of violence are described:

Premeditated Violence
to attack someone knowingly
Defensive Violence
to commit intentional violence in defense of one's own life
Vocational Violence
to incur violence in the execution of one's means of
livelihood
Common Violence
to commit violence in the performance of daily activities

Premeditated violence is prohibited for all. A householder is
permitted to incur violence defensively and vocationally provided
he maintains complete detachment. Common violence is accepted for
survival, but even here, one should be careful in preparing food,
cleaning house, etc. This explains the Jain's practices of
filtering drinking water, vegetarianism, not eating meals at night,
and abstinence from alcohol.

Nonviolence is the foundation of Jain ethics. Lord Mahavir says:
`one should not injure, subjugate, enslave, torture or kill any
living being including animals, insects, plants, and vegetables.'
This is the essence of religion. It embraces the welfare of all
animals. It is the basis of all stages of knowledge and the source
of all rules of conduct. The scriptures analyze the spiritual and
practical aspects of nonviolence and discuss the subject negatively
and positively.

**2. Truthfulness Anuvrat (Satya Anuvrat)

The second of the five limited vows is Truth. It is more than
abstaining from falsehood. It is seeing the world in its real
form and adapting to that reality. The vow of truth puts a
person in touch with his inner strength and inner capacities.

In this vow, a person avoids lies, such as giving false evidence,
denying the property of others entrusted to him, avoid cheating
others etc. The vow is to be followed in thought, action, and
speech, and by doing it himself or by getting it done through
others.

He should not speak the truth, if it harms others or hurts their
feelings. He should, under these circumstances, keep silence.

**3. Non-stealing (Achaurya / Asteya) Anuvrat
In this vow, a person must not steal, rob, or misappropriate others
goods and property. He also must not cheat and use illegal means
in acquiring worldly things, nor through others or by approving
such an act committed by others.

**4. Chastity (Bhramacharya) Anuvrat
The basic intent of this vow is to conquer passion and to prevent
the waste of energy. Positively stated, the vow is meant to impart
the sense of serenity to the soul.

In this vow, the house holder must not have a sensual relationship
with anybody but one's own lawfully wedded spouse. Even with one's
own spouse, excessive indulgence of all kinds of sensual pleasure
need be avoided.

**5. Non-possession / Non-attachment (Aparigraha) Anuvrat
Non-possession is the fifth limited vow. As long as a person does
not know the richness of joy and peace that comes from within, he
tries to fill his empty and insecure existence with the clutter of
material acquisitions.

Lord Mahavir said, security born of material things is a delusion.
To remove this delusion, one takes the vow of non-possession and
realizes the perfection of the soul.

One must impose a limit on one's needs, acquisitions, and
possessions such as land, real estate, goods, other valuables,
animals, money, etc. The surplus should be used for the
common good. One must also limit the every day usage of number of
food items, or articles and their quantity.

This Jain principle of limited possession for householders helps in
equitable distribution of wealth, comforts, etc., in the society.
Thus Jainism helps in establishing socialism, economic stability, and
welfare in the world.

Non-possession, like non-violence, affirms the oneness of all life
and is beneficial to an individual in his spiritual growth and to
the society for the redistribution of wealth.

**6. Dik Vrata - Limited Area of Activity Vow
This vow limits one's worldly activities to certain area in all the
ten directions; north, south, east, west, north-east, north-west,
south-east, south-west, above and below. He gives up committing
sins in any place outside the limited areas. This vow provides a
space limit to the commitments of sins not restricted by the
limited vows of non-violence. Thus outside the limited area, the
limited vows assumes the status of full vow (Maha-vratas).

Bhoga-Upbhoga Vrata - Limited use of Consumable/

Non-consumable items vow

Generally one commits the sin by one's use or enjoyment of
consumable (Bhoga) and non-consumable (Upbhoga) things.

Consumable (Bhoga) means enjoyment of an object which can only be
used once, such as food, drink, fruits and flowers.

Non-consumable (Upabhoga) means enjoyment of an object which can be
used several times, such as furniture, cloths, ornaments,
buildings etc.

One should, therefore, limit the use of these two items in
accordance with his own need and capacity by taking this vows.

This vow provides the time limit to the commitments of sins not
restricted by Aparigraha Anuvrata.

**8. Anartha-danda Vrata - Avoidance of Purposeless Sins Vow
One must not commit unnecessary or purposeless sin or moral
offense as defined below.

Thinking, talking, or preaching evil or ill of others.

Doing inconsiderate or useless acts such as walking on the grass
unnecessarily.

Manufacturing or supplying arms for attack.

Reading or listening, improper literature, or carelessness in
ordinary behavior.

Thus this vow is of great practical importance. It makes life more
vigilant and sin-proof.

**9. Samayik Vrata - Limited Meditation Vow
Meditation of the soul and its relationship with nature is known as
Samayik.

By giving up affection and aversion (Rag and Dvesha), observing
equanimity in all objects, thinking evil of no one, and being at
peace with the world, one should practice this vow of meditation
(Samayik).

This vow consists in sitting down at one place for at least 48
minutes concentrating one's mind on religious activities like
reading religious books, praying, or meditating. This vow may be
repeated many times in a day. It is to be observed by mind, body,
and speech.

The meditation of 48 minutes makes a person realize the importance
of a life long vow to avoid all sinful activities and is a stepping
stone to a life of full renunciation.

**10. Desavakasika Vrata - Limited Duration of Activity Vow
This vow sets the new limit within the limitations already set by
Dik Vrata and Bhoga-Upbhoga Vrata. The general life long
limitation of doing business in certain areas and the use of
articles are further restricted for a particular days time of the
week.

This means that one shall not, during a certain period of time, do
any activity, business, or travel beyond a certain city, street,
house or have anything to do with the enjoyment of objects beyond
that limit.

**11. Pausadha Vrata - Limited Ascetic's Life Vow
This vow requires to live the life of a monk for a day. During
this time one should retire to a secluded place, renounce all
sinful activities, abstain in seeking pleasure from all objects of
the senses, observe due restraint of body, speech and mind. A
person follows five great vows (Maha-vratas) completely during this
time. He passes his time in spiritual contemplation, perform
meditation (Samayik), engage in self study, and worship Gods
(Arihants and Siddhas).

This vow promotes and nourishes one's religious life and provides
training for ascetic life.

**12. Atithi Samvibhaga Vrata - Limited Charity Vow
One should give food, clothes, medicine, and other articles of its
own possession to monks, nuns, and a pious person. The food
offered should be pure and with reverence.

One should not prepare any foods specially for monks because monks
are not allowed to have such foods. Donating of one's own food and
articles to monks and others, provides an inner satisfaction and
raises one's consciousness to higher level. It also saves him from
acquiring of more sins if he would have used the same for his
nourishment, comfort and pleasure.

Peaceful Death

In the final days of life, a householder observes peaceful death.

The house-holder can attain a peaceful death (Sallekhana) if he
truly follows the above twelve vows. The peaceful death is
characterized by non-attachment to the worldly objects and by a
suppression of the passions at the time of death. The last thought
should be of a calm renunciation of the body, and this thought
should ever be present long before death supervenes.

Conclusion

By performing these twelve vows, a lay follower may live a
righteous life and advance towards a fuller and more perfect life,
and conquer desire.

While earning wealth, supporting family, and taking up arms to
protect himself, his family, his country, etc. against intruder,
he is taught self restraint, love and enmity.

On one hand, he is debarred from doing any harm to himself, to his
family, to his country, or to humanity by his reckless conduct. On
the other hand, by giving up attachments he gradually prepares
himself for the life of ascetics.

If one goes deeper into the rules laid down, he will find that
practice of limiting the number of things to be kept or enjoyed by
himself eliminates the danger of concentration of wealth at one
point, which will help to minimize poverty and crime in the
society. Thus limiting the desires of individuals, results in a
ideal society.

Fourteen Auspicious Dreams of Mother Trishala

Queen Trishala, mother of Lord Mahavir at midnight saw fourteen
beautiful and auspicious dreams after conception.
They were:

Elephant
Bull
Lion
Goddess Laxmi
Garland of Flowers
Full Moon
Sun
Large Flag
Silver Urn
Lotus-Lake
Milky-Sea
Celestial Air-plane
Heap of Gems
Smokeless Fire

**1. Elephant
The first dream Queen Trishala saw was of an elephant. She saw a
big, tall, and impetuous elephant. It had two pairs of tusks.
The color of the elephant was white and its whiteness was superior
to the color of marble. It was an auspicious elephant, and was
endowed with all the desirable marks of excellence.

This dream indicates that her son will guide the spiritual
chariot, and save human beings from misery, greed, and attraction
of life.

**2. Bull
The second dream Queen Trishala saw was of a bull. The color of
the bull was also white, but it was brighter than white lotuses.
It glowed with beauty and radiated a light all around. It was
noble, grand, and had a majestic hump. It had fine, bright, and
soft hair on his body. Its horns were superb and sharply-pointed.

This dream indicates that her son will be a spiritual teacher of
great ascetics, kings, and other great personalities.

**3. Lion
The third dream Queen Trishala saw was of a magnificent lion. Its
claws were beautiful and well-poised. The lion had a large
well-rounded head and extremely sharp teeth. Its lips were
perfect, its color was red, and its eyes were sharp and glowing.
Its tail was impressively long and well-shaped. Queen Trishala saw
this lion descending towards her and entering her mouth.

This dream indicates that her son will be as powerful and strong as
a lion. He will be fearless, almighty, and capable of ruling over
the world.

**4. Goddess Laxmi
The fourth dream Queen Trishala saw was of the Goddess Laxmi, the
Goddess of wealth, prosperity and power. She was seated at the top
of mountain Himalaya. Her feet had a sheen of golden turtle. She
had a delicate and soft fingers. Her black hair was tiny, soft,
and delicate. She wore rows of pearls interlaced with emeralds and
a garland of gold. A pair of earring hung over her shoulders with
dazzling beauty. She held a pair of bright lotuses.

This dream indicates that her son will attain great wealth,
power, prosperity.

**5. Garland of Flowers
The fifth dream Queen Trishala saw was of a celestial garland of
flowers descending from the sky. It smelled of mixed fragrances of
different flowers. The whole universe was filled with fragrance.
The flowers were white and woven into the garland. They bloomed
during all different seasons. A swarm of bees flocked to it and
they made a humming sound around the region.

This dream indicates that the fragrance of her son's preaching will
spread over the entire universe.

**6. Full Moon
The sixth dream queen Trishala saw was of a full moon. It
presented an auspicious sight. The moon was at its full glory. It
awoke the lilies to bloom fully. It was bright like a well
polished mirror. The moon radiated whiteness like a swan. It
inspired the oceans to surge skyward. The beautiful moon looked
like a radiant beauty-mark in the sky.

This dream indicates that her son will have a great physical
structure, and be pleasing to all living beings of the universe.

**7. Sun
The seventh dream Queen Trishala saw was of a huge disc of sun.
The sun was shining, and destroying darkness. It was red like the
flame of the forest. Lotuses bloomed at its touch. The sun is the
lamp of the sky and the lord of planets. The sun rose and an put
to end the evil activities of the creatures who thrive at night.

This dream indicates that the teaching of her son will destroy
anger, greed, ego, lust, pride, etc. from the life of the people.

**8. Large Flag
The eighth dream Queen Trishala saw was of a very large flag flying
on a golden stick. The flag fluttered softly and auspiciously in
the gentle breeze. It attracted the eyes of all. Peacock feathers
decorated its crown. A radiant white lion was on it.

This dream indicates that her son will be great, noble, and a well
respected leader of the family.

**9. Silver Urn
The ninth dream Queen Trishala saw was of a silver urn (kalash)
full of crystal-clear water. It was a magnificent, beautiful, and
bright pot. It shone like gold and was a joy to behold. It was
garlanded with strings of lotuses and other flowers. The pot was
holy and untouched by anything sinful.

This dream indicates that her son will be perfect in all virtues.

**10. Lotus-Lake
The tenth dream Queen Trishala saw was of a lotus lake
(padma-sagar). Thousands of lotuses were floating on the lake
which opened at the touch of the sun's rays. The lotuses imparted
a sweet fragrance. There were swarms of fish in the lake. Its
water glowed like flames of fire. The lily-leaves were floating on
the water.

This dream indicates that her son will help to liberate the human
beings who are tangled in the cycle of birth, death, and misery.

**11. Milky-sea
The eleventh dream Queen Trishala saw was of a milky sea. Its
water swelled out in all directions, rising to great heights with
turbulent motions. Winds blew and created waves. A great
commotion was created in the sea by huge sea animals. Great rivers
fell into the sea, producing huge whirlpools.

This dream indicates that her son will navigate through life on an
ocean of birth, death, and misery leading to Moksha or liberation.

**12. Celestial air-plane
The twelfth dream Queen Trishala saw was of a celestial airplane.
The airplane had eight thousands magnificent gold pillars
studded with gems. The plane was framed with sheets of gold and
garlands of pearls. It was decorated with rows of murals depicting
bulls, horses, men, crocodiles, birds, children, deers, elephants,
wild animals, and lotus flowers. The plane resounded with
celestial music. It was saturated with an intoxicating aroma of
incense fumes. It was illuminated with a bright silvery light.

This dream indicates that all Gods and Goddesses in heaven will
respect and salute to his spiritual teaching and will obey him.

**13. Heap of Gems
The thirteenth dream Queen Trishala saw was of a great heap of
gems, as high as Mount Meru. There were gems and precious stones of
all types and kinds. These gems were heaped over the earth and they
illuminated the entire sky.

This dream indicates that her son will have infinite virtues and
wisdom.

**14. Smokeless Fire
The fourteenth dream queen Trishala saw was of a smokeless fire.
The fire burned with great intensity and emitted a radiant glow.
Great quantities of pure ghee and honey were being poured on the
fire. It burned with numerous flames.

This dream indicates that the wisdom of her son will excel the
wisdom of all other great people.

After having such fourteen wonderful dreams, Queen Trishala woke
up. Her dreams filled her with wonder. She never had such dreams
before. She narrated her dreams to King Siddharth.

The king called the soothsayers for the interpretation of dreams
and they unanimously said, "Sir, her Highness will be blessed with
a noble son. The dream augur the vast spiritual realm, the child
shall command. Her Highness will become the Universal Mother."

After nine months and fourteen days, Queen Trishala delivered a
baby boy. The boy was named Vardhaman meaning ever increasing.

Immediately after the birth of prince Vardhaman, Indra, the King of
Heaven, arrived with other gods and goddesses. He hypnotized the
whole city including mother Trishala and King Siddharth.

He took baby Vardhaman to Mount Meru and bathed him. He proclaimed
peace and harmony by reciting Bruhat Shanti during the first
bathing ceremony of the new born Tirthankara.

After renunciation and realization of Absolute Self Knowledge,
Prince Vardhaman became Lord Mahavir, the twenty fourth and the
last Tirthankara of Jain religion.

Colophon

Source: Jain Study Center of North Carolina
Compiler: Pravin K. Shah, 1993
Archived by: New Tianmu Anglican Church, April 2026

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