JES 302 Jain Philosophy Level 3 Book

This comprehensive summary outlines the core principles and practices of Jainism as presented in the "JES 302 Jain Philosophy Level 3 Book" by the JAINA Education Committee.

I. Pancha Paramesthi (The Five Supreme Spiritual Beings)

• The Navakär Mantra: The central mantra of Jainism, recited at any time, bowing down to the Pancha Paramesthi. It is considered the most auspicious and capable of destroying sins.
• The Five Supreme Beings:
  • Arihanta: Souls who have achieved a state of non-attachment and conquered inner desires (anger, ego, deceit, greed) by destroying the four Ghäti karmas. They possess infinite knowledge, perception, energy, and conduct. Tirthankars are Arihantas who re-establish the Jain religion and its four-fold order.
  • Siddha: Liberated souls, free from all eight types of karmas, residing in Siddhashilä, possessing infinite qualities.
  • Ächärya: Spiritual leaders and heads of the Jain congregation, masters of scriptures, responsible for the spiritual welfare of the community.
  • Upädhyäy: Ascetics who have mastered Jain scriptures and teach them to others.
  • Sädhu/Sädhvi: Monks and nuns who have renounced worldly life and relationships, dedicating themselves to spiritual pursuit.
• Worship of Virtues: The mantra worships virtues rather than specific individuals, serving as a reminder to emulate these qualities.
• Goal of Life: To become a Siddha, achieving liberation from the cycle of birth and death.
• Attributes of Arihantas: Possess 34 Atishaya (characteristics), including 4 main Atishaya (Omniscience, extraordinary sermon, worship by all souls, absence of calamities in their vicinity) and 8 endowed by celestial beings (divine seat, halo, chowries, umbrella, Ashok tree, divine flowers, celestial announcement, divine music).
• Attributes of Siddhas: Infinite knowledge, infinite perception, unassailable happiness, perfect conduct, immortality, formlessness, no specific status (neither heavy nor light), infinite energy.
• Attributes of Acharyas: Thirty-six attributes, including elimination of impurities, control over senses, observance of celibacy and restrictions, avoidance of passions, acquisition of virtues (like the five Great Vows, five codes of conduct, five regulations, restraint of three activities), and adherence to six external and six internal austerities.
• Attributes of Upadhyays: Twenty-five attributes, symbolizing the 25 Jain scriptures they study.
• Attributes of Sädhus/Sädhvis: Twenty-seven attributes, including the five Great Vows, control of senses, elimination of passions, control over mind, speech, and body, adherence to regulations, and virtues like forgiveness and disinterest in worldly affairs.
• Total Attributes: The 108 beads of a Mala (Navakärväli) symbolically represent the 108 attributes of the Pancha Paramesthi.

II. Tirthankars

• Cyclical Time: Jainism believes in cyclical time, with periods of decline (Avasarpini) and rise (Utsarpini), each divided into six sub-periods (Aräs).
• Tirthankar Nature: Twenty-four Tirthankars emerge in each half-cycle in specific regions (Bharat Kshetra and Airävat Kshetra). They are humans who, through purification in prior lives and earning the Tirthankar Näm Karma, attain omniscience and establish the four-fold Jain order.
• Names and Eras: The first Tirthankar of the current era was Lord Rishabhdev, and the last was Lord Mahävir.
• Kalyanak (Auspicious Events): Five major events in a Tirthankar's life: Conception, Birth, Initiation, Omniscience, and Nirvana.
• Digambar vs. Shvetämbar Views: Differences exist regarding the role of women in attaining Tirthankarship and liberation, linked to interpretations of the non-possession vow.
• Present Tirthankars: Twenty Tirthankars are currently preaching in the Mahä-Videha regions, including Shri Simandhar Swami.
• Tirthankar Stutis: Various devotional hymns praise Tirthankars, such as "Logassa Ujjoyagare" and "Bhaktamar Stotra."
• Role of Celestial Beings: Angels participate in Tirthankar ceremonies and create the Samavasaran for sermons.
• Emblems and Birthplaces: Each Tirthankar has a distinct emblem and associated birth details.

III. Lord Mahävir and His Teachings

• Last Tirthankar: Lord Mahävir, the 24th Tirthankar, lived approximately 2600 years ago, reforming Jainism during a period of social and religious decline.
• Birth and Early Life: Born in 599 BC in Kshatriyakund, Bihar, as Vardhamän, he displayed exceptional courage and intelligence, earning the name Mahävir.
• Renunciation and Enlightenment: At 30, he renounced worldly life and practiced severe austerities for 12.5 years, ultimately attaining Kevaljnän (omniscience) after destroying the Ghäti karmas.
• Core Teachings: Preached the path to liberation through Right Faith (Samyag-darshan), Right Knowledge (Samyag Jnän), and Right Conduct (Samyag-chäritra).
• Five Great Vows (Mahävrata): Ahinsä (Non-violence), Satya (Truthfulness), Asteya (Non-stealing), Brahmacharya (Celibacy), and Aparigraha (Non-possession/Non-attachment). These are followed strictly by ascetics and with limitations by householders.
• Equality of Men and Women: Jainism emphasizes the equal spiritual potential of men and women.
• Jain Sangha: Organized followers into monks (Sädhu), nuns (Sadhvi), laymen (Shrävak), and laywomen (Shrävikä).
• Nirvana: Attained liberation at age 72 in 527 BC, honored with the festival of Diwali.
• Reformer, Not Founder: Mahävir reorganized and propagated existing Jain principles.
• Key Teachings: Simple, natural religion; supremacy of human life; universal compassion; rejection of a creator God and ritualistic worship for material gain.

IV. Jain Ascetics (Sädhus and Sädhvis)

• Renunciation: Total detachment from worldly life and attachments, dedicating life to spiritual uplift and guiding householders.
• Five Great Vows: Strictly observed by ascetics, with an emphasis on not causing harm, speaking only truth, not taking what is not given, absolute celibacy, and absolute non-attachment.
• Special Rules: Not eating after sunset or before sunrise, careful consumption of water.
• Gochari (Alms): Collecting food from various households to avoid causing violence in cooking. Digambar monks eat directly from their hands.
• Vihär (Travel): Walking barefoot to avoid harming small life forms. Continuous travel to avoid attachment, except during the rainy season.
• Loch (Plucking Hair): A form of austerity performed periodically, involving plucking hair.
• Clothing: Digambar monks are sky-clad; Shvetämbar monks wear minimal stitched white cotton clothes.
• Titles: Titles like Ächärya, Upädhyäy, Panyäs, Ganipad, and Pravartini are conferred based on spiritual attainment and knowledge.

V. Jain Laity or Householders (Shrävakas and Shrävikäs)

• Twelve Vows: For those who remain householders, twelve vows are prescribed:
  • Five Main Vows (Anuvratas): Limited versions of the Mahävrata (Non-violence, Truthfulness, Non-stealing, Chastity, Non-possession).
  • Three Merit Vows (Guna-Vratas): Dik Vrata (limited area of activity), Bhoga Upbhoga Vrata (limited use of consumables/non-consumables), Anartha-danda Vrata (avoidance of purposeless sins).
  • Four Disciplinary Vows (Shikshä-vratas): Sämäyika Vrata (meditation for a duration), Desävakäsika Vrata (limiting activities by space and time), Paushadha Vrata (living like a monk for a limited period), Atithi Samvibhäg Vrata (charity).
• Non-violence for Householders: Minimum harm to life is expected, with precautions like filtering water, vegetarianism, and not eating at night.
• Limited Possession: Encourages equitable wealth distribution and societal welfare.
• Peaceful Death (Sanllekhana): Achieved through adherence to vows and detachment at the time of death.

VI. Guru Gautam-Swämi

• First Disciple: Indrabhuti Gautam, a respected Brahmin scholar, became Lord Mahavir's first and chief disciple after a debate.
• Ego and Attachment: Gautam Swami's deep affection for Lord Mahavir initially prevented him from attaining Kevaljnän, teaching the importance of overcoming attachment.
• Attaining Omniscience: He achieved Kevaljnän after Mahävir's Nirvana, realizing the impermanence of worldly relationships.
• Lessons: Teaches humility, respect for spiritual advancement, and the detachment necessary for spiritual liberation.

VII. Going To The Temple (Shvetämbar & Digambar Traditions)

• Temple Etiquette: Bathing, wearing clean clothes (no leather, wool, or silk), removing shoes, and reciting "Namo Jinänam."
• Dasha-Trik (Ten Rituals): Nissihi (renunciation), Pradakshina (circumambulation), Pranam (salutation), Puja (worship), Avasthä-chintan (contemplation on states), Dishatyag (concentration on idol), Pramärjana (cleaning), Älambana (support), Mudrä (posture), Pranidhana (remaining meditative).
• Puja (Worship): Consists of Angapuja (anointing idol parts) and Agrapuja (offerings like incense, lamp), collectively known as Ashta-prakäri Puja (eightfold worship).
• Eightfold Worship (Ashta Prakäri Puja): Jal (water), Chandan (sandalwood), Pushpa (flower), Dhoop (incense), Deepak (lamp), Akshat (rice), Naivedya (sweets), Fal (fruit), each symbolizing spiritual concepts.
• Avasthä Chintan: Contemplating the states of Arihanta: Pindastha (embodied), Padastha (omniscient embodied), Rupätita (liberated).
• Digambar Puja: Includes Abhisheka (bathing the idol), Pujä Prarambh, Main Puja (using eight substances like water, sandalwood, rice, flowers, etc.), Jaimala (adoration), Shanti Path, Visarjan (conclusion), and Aarti.
• Symbolic Offerings: Many offerings are symbolic and designed to minimize violence (e.g., coconut pieces instead of fruits/sweets).
• Internal Devotion: The emphasis is on internal devotion and purification of the soul.

VIII. Jain Symbols

• Main Symbol: Represents the universe (hells, human world, heavens, Siddha-loka).
  • Raised Hand: Symbolizes stopping and thinking before acting, emphasizing Ahinsä.
  • Wheel: Represents the cycle of birth and death if violence is practiced.
  • Swastika: Represents the four realms of existence and the four pillars of Jain Sangha (Sadhus, Sadhvis, Shravaks, Shravikas), and the four virtues (Dana, Sheel, Tapa, Bhav).
  • Three Dots: Represent the Three Jewels: Right Faith, Right Knowledge, Right Conduct.
  • Crescent Moon with Dot: Represents Siddhashilä, the abode of Siddhas.
• JAINA Adopted Symbol: Replaces Swastika with Om (Aum), symbolizing the Pancha Paramesthi.
• Parasparopagraho Jivänäm: "Living beings render services to one another."

IX. Dreams of Mother Trishalä

• Conception and Transmigration: Lord Mahavir's soul descended from heaven and was conceived, first by Devananda, then transferred to Queen Trishalä by Indra.
• Fourteen (Sixteen) Dreams: Queen Trishalä had auspicious dreams (Elephant, Bull, Lion, Goddess Lakshmi, Garland, Full Moon, Sun, Flag, Golden Vase, Lotus Lake, Ocean, Celestial Plane, Heap of Jewels, Smokeless Fire, Pair of Fish, Lofty Throne) signifying the auspicious nature and destiny of her child.
• Interpretation: These dreams predicted the child's high character, spiritual leadership, power, wealth, universal teachings, role in alleviating suffering, supreme knowledge, establishment of religious order, compassion, detachment, and eventual liberation.

X. What Is Dharma (Religion)?

• Universal Well-being: Jain and Hindu traditions emphasize universal happiness, well-being for all, and elimination of evil.
• True Happiness: Lasting happiness comes from understanding one's true nature (the soul), not from external circumstances.
• Definition of Dharma: "Vatthu Sahavo Dhammo" - Religion is the inherent nature of substances. "Dhärayati Iti Dharmah" - Religion is that which sustains or protects.
• Self-Knowledge: Jainism guides towards knowing the Self (soul), which is inherently pure, conscious, and blissful.
• Equanimity: Cultivating equanimity and detachment from situations, acting vigorously but without attachment, leads to true happiness.

XI. Path of Liberation - Three Jewels

• Goal: Realizing the free and blissful state of the true being (soul) through ethical practice and contemplation.
• Ratna-Traya (Three Jewels):
  • Samyag Darshan (Right Perception/Faith): Discarding superstition, adopting a rational attitude, and having faith in Tirthankaras and scriptures.
  • Samyag Jnän (Right Knowledge): True, correct, and relevant knowledge of reality, the six universal substances, and nine principles.
  • Samyag Charitra (Right Conduct): Ethical codes, rules, and discipline, including the five Great Vows, leading to freedom from attachment and aversion.
• Interdependence: All three jewels are essential and interdependent for spiritual progress.
• Practice: Applying these principles in daily life is crucial for achieving liberation.

XII. Four Realms (Gatis)

• Cycle of Life and Death: Souls transmigrate through four destinies based on their karmas.
• Four Destinies:
  • Manushya (Human): The most suitable realm for spiritual pursuit, capable of restraining actions and achieving liberation.
  • Dev (Heavenly): Souls with accumulated good karma, possessing superior capabilities but their life is transient, and liberation is not possible in this realm.
  • Tiryancha (Animal): Lower forms of life with limited consciousness and suffering, hindering spiritual progress.
  • Näraki (Infernal): Souls experiencing continuous suffering in hellish realms, entirely unsuitable for spiritual pursuits.
• Determinants of Destiny: Actions, thoughts, and passions (anger, greed, ego, deceit) influence karmic accumulation and the resulting rebirth.

XIII. Five Great Vows (Mahä Vrata)

• Foundation of Liberation: Right Faith, Right Knowledge, and Right Conduct are achieved by observing the five Great Vows.
• Definition of Vrata: A determined religious rule to abstain from wrong acts and inclination towards virtuous deeds.
• Vows:
  • Ahinsä (Non-violence): The paramount principle of Jainism, emphasizing reverence for all life, observing non-violence in thought, word, and deed, and minimizing harm to the lowest life forms. Strict vegetarianism is a direct outcome.
  • Satya (Truth): Speaking wholesome and pleasant truth, remaining silent if truth causes harm.
  • Achaurya/Asteya (Non-stealing): Honesty in action, thought, and speech, not taking anything without consent or by unjust means.
  • Brahmacharya (Celibacy/Chastity): Total abstinence from sensual pleasure, with restrictions for householders.
  • Aparigraha (Non-possession/Non-attachment): Limiting desires and possessions to avoid accumulating karma and greed.
• Observation: Monks and nuns observe these vows strictly, while householders observe them in a limited form (Anuvratas).

XIV. Application of Nonviolence (Ahinsä)

• Vegetarianism: A cardinal ethic rooted in the principle of non-violence, extending respect to all life forms, including plants.
• Mindful Living: Examining actions and products to ensure no harm or pain is caused to living beings.
• Minimizing Harm: Jain philosophy emphasizes reducing harm to the minimum necessary for survival, acknowledging that even basic sustenance involves some violence.
• Dietary Choices: Strict vegetarianism is practiced, avoiding meat, fish, eggs, and often dairy products due to concerns about animal cruelty.
• Animal Cruelty and Ecology: Non-vegetarian diets contribute significantly to animal suffering and environmental degradation.
• Rejection of Intoxicants: Alcohol stupefies the mind, leading to violence and sin. Honey production also involves violence to bees.
• Clothing: Avoiding animal products like fur, plumes, silk, wool, and leather.
• Concept of Violence: Violence includes intention, unawareness, and ignorance, not just physical harm.

XV. King Megharath

• Story: Illustrates the principle of protecting those who seek refuge, even at the cost of one's own life. King Megharath sacrificed his own flesh to save a pigeon from a hawk.
• Key Message: Emphasizes utmost duty to protect the less fortunate, alleviate pain, and demonstrate mercy through self-sacrifice.
• Past Life of a Tirthankar: King Megharath's soul later became the 16th Tirthankar, Shanti-Nath.

XVI. Six Substances (Shad Dravyas)

• Two Categories:
  • Jiv (Living Beings): Possess consciousness, soul, and the capacity for knowledge, vision, power, and bliss. Souls are eternal and cannot be created or destroyed. They are classified into Liberated (Siddha) and Non-liberated (Sansäri) souls.
  • Ajiv (Non-living Substances): Matter, Space, Medium of Motion, Medium of Rest, and Time. They are unconscious and eternal.
• Jiv Classification: Based on senses (one-sensed: Sthävar Jiv; multi-sensed: Trasa Jiv) and mobility.
  • One-Sensed Beings: Earth-bodied, Water-bodied, Fire-bodied, Air-bodied, Plant-bodied (Pratyeka and Sādhāran).
  • Multi-Sensed Beings: Two-sensed (touch, taste), Three-sensed (touch, taste, smell), Four-sensed (touch, taste, smell, sight), Five-sensed (touch, taste, smell, sight, hearing).
• Panchendriya (Five-Sensed Beings): Divided into Infernal, Animal, Heavenly, and Human. Sanjni (sentient) have developed minds, while Asanjni (non-sentient) do not.
• Paryäpti & Präna: Jivs possess life-potentials (Paryäpti) and vitalities (Präna), which vary by the type of Jiv.
• Ajiv Categories:
  • Dharmästikäya: Medium of motion.
  • Adharmästikäya: Medium of rest.
  • Äkashästikäya: Space (Lokäkäsh and Alokäkäsh).
  • Pudgalästikäya: Matter, the only substance with mass and volume, existing in various forms including Karmic matter.
  • Käl: Time, measured in units like Samay, and existing in infinite cycles (Kälchakras) of Utsarpini and Avasarpini.

XVII. Nav Tattva (Nine Fundamentals)

• Core of Jain Philosophy: Jiv, Ajiv, Äsrava, Bandha, Punya, Päp, Samvar, Nirjarä, Moksha.
• Categories: Jneya (to be known - Jiv, Ajiv), Heya (to be avoided - Äsrava, Bandha, Päp), Upädeya (to be adopted - Samvar, Nirjarä, Moksha). Punya is Upädeya for beginners and Heya for advanced aspirants.
• Jiv: The soul, pure consciousness, the object of all knowledge.
• Ajiv: Non-living substances.
• Äsrava & Bandha: Influx and bondage of karmas due to passions and activities.
• Punya & Päp: Merit and sin acquired through wholesome and unwholesome activities, respectively. Their accumulation is influenced by intention.
• Samvar: Prevention of new karma influx through right faith, vows, awareness, passionlessness, and carefulness.
• Nirjarä: Eradication of accumulated karmas through austerities (Tapa), both external and internal.
• Moksha: Liberation from all karmas, achieving the soul's original state of infinite knowledge, bliss, and power, residing in Siddhashilä.

XVIII. Theory of Karma and Reincarnation

• Law of Cause and Effect: Actions (thoughts, words, deeds) have consequences that are reaped sooner or later, influencing future lives.
• Reincarnation: Supported by psychological research, explaining disparities in life experiences.
• Karma Classification: Eight categories of karmas, further divided into:
  • Ghäti Karmas (Destructive): Knowledge-obscuring, Perception-obscuring, Obstructing, Deluding. These obscure the soul's true nature.
  • Aghäti Karmas (Non-destructive): Feeling-producing, Body-determining, Status-determining, Life-span-determining. These affect the physical body.
• Bandha (Bondage): Attachment of karmic particles to the soul due to passions and activities.
• Types of Bondage: Based on Nature (Prakruti), Quantity (Pradesha), Duration (Sthiti), and Intensity (Ras).
• Reaping What You Sow: Emphasizes personal responsibility for happiness and suffering.

XIX. Punya (Good Deeds)

• Earning Merit: Acquired through wholesome activities that bring comfort and happiness to others and oneself.
• Impact of Actions: Physical, verbal, and mental activities, as well as encouraging others, all contribute to karma accumulation.
• Story of Shälibhadra: Demonstrates how selfless offering of food earned significant Punya, leading to a wealthy rebirth.
• Story of Butcher and King Shrenik: Illustrates how enjoyment in sinful activities leads to suffering through Päp.
• Promoting Happiness: Providing comfort and security to others leads to Punya, while causing suffering leads to Päp.

XX. Päp (Sources of Sins)

• Eighteen Sinful Activities: Jainism identifies eighteen primary sources of sin that lead to negative karmic consequences.
  1. Pränätipät (Violence): Causing suffering or killing life in thought, word, or deed. Includes physical harm, verbal abuse, and mental malice.
  2. Mrushäväda (Untruth): Lying, spreading rumors, deceit.
  3. Adattädäna (Theft): Taking without permission, stealing, cheating, tax evasion.
  4. Maithuna (Unchaste): Improper sexual activities, excessive sensuality.
  5. Parigraha (Possessiveness): Unlimited attachment to worldly possessions.
  6. Krodha (Anger): Losing control, inability to distinguish right from wrong.
  7. Mäna (Ego): Pride, arrogance, looking down on others.
  8. Mäyä (Deceit): Cheating, misleading, dishonesty.
  9. Lobha (Greed): Unending desire for more possessions.
  10. Räga (Attachment): Excessive liking and desire for objects or people.
  11. Dvesha (Hatred): Disliking, enmity, aversion towards others.
  12. Kalah (Quarrel): Fighting, conflict, lack of forgiveness.
  13. Abhyakhyana (False Accusation): Blaming others without evidence.
  14. Paishunya (Gossip): Talking behind someone's back, spreading rumors.
  15. Parparivada (Criticism): Negative criticism intended to put others down.
  16. Rati-Arati (Liking/Disliking): Emotional responses that can lead to attachment or hatred.
  17. Mäyä-Mrushäväda (Malicious Lie): Telling lies with harmful intent.
  18. Mithya-Darshan-Shalya (Wrong Faith): Believing in false teachers, religions, or gods.

XXI. Ächarya Hemchandra

• Influential Scholar: A renowned Jain monk and scholar (1088-1173 AD) who significantly influenced the culture and policies of Gujarat.
• Disciple of King Kumarpal: Under his guidance, King Kumarpal embraced Jainism, leading to the promotion of non-violence and vegetarianism in the region.
• Broad-mindedness: Demonstrated respect for all religions by bowing to Lord Shiva and acknowledging the essence of universal liberation.
• Literary Works: Composed numerous philosophical and literary works, including "Yoga-Shastra."
• Legacy: Known as "Kali-Käl Sarvajna" (all-knower of the dark age), he left a lasting impact on Jain culture and philosophy.

XXII. Leshyäs - State of Mind and Karmic Stains

• Leshyä: Represents the state of mind, influencing behavior and karmic outcomes.
• Six Leshyäs:
  • Krishna (Black): Worst state; no compassion, violence, jealousy, enmity. Leads to hell.
  • Neel (Blue): Proud, arrogant, lazy, deceitful, cowardly. Leads to rebirth as a one-sensed being.
  • Kapot (Gray): Sad, gloomy, fault-finding, boastful, lacking mental balance. Leads to rebirth as an animal or bird.
  • Tejo (Red): Careful, discriminatory, kind, benevolent, religious. Leads to human rebirth.
  • Padma (Yellow): Kind, benevolent, forgiving, observant of vows, unaffected by joy/sorrow. Leads to rebirth in heaven.
  • Shukla (White): Pure state of mind, non-violence, equality, passionlessness. Leads to liberation.
• Analogy of Six Friends: Illustrates how different states of mind lead to varied actions regarding a fruit tree.
• Story of King Prasannachandra: Highlights the rapid impact of thoughts and emotions on one's destiny, demonstrating how momentary anger can lead to hell, while subsequent repentance and calm can lead to omniscience.

XXIII. Bhāvanā (Reflections)

• Importance of Thoughts: Jainism emphasizes the crucial role of thoughts in accumulating karma.
• Twelve Bhāvanās (Anuprekshä): Reflections designed to purify thoughts and aid spiritual progress:
  • Anitya (Impermanence)
  • Asharan (Helplessness)
  • Sansär (Cycle of Life and Death)
  • Ekatva (Solitariness)
  • Anyatva (Otherness of the body)
  • Ashuchi (Impurity of body)
  • Äsrava (Inflow of karma)
  • Samvar (Stoppage of karma)
  • Nirjarä (Eradication of karma)
  • Loka (Nature of cosmos)
  • Bodhidurlabh (Rarity of enlightenment)
  • Dharma (Religion)
• Four Auxiliary Bhāvanās: Enhance spiritual progress and practice of vows:
  • Maitri (Friendship): Universal love and respect.
  • Pramod (Appreciation): Admiring others' virtues, dispelling jealousy.
  • Karuna (Compassion): Showing empathy for those in distress.
  • Mädhyastha (Neutrality): Equanimity and detachment from outcomes.

XXIV. Six Essentials (Āvashyaka)

• Daily Practices: Rituals interwoven into daily life for spiritual progress.
• Shvetämbar Essentials: Sämäyika (equanimity), Chauvisattho (praise of Tirthankars), Vandana (devotion to Guru), Pratikraman (repentance), Käyotsarga (non-attachment to body), Pratyakhyan/Pachchakhän (vows/renunciation).
• Digambar Essentials: Devapuja (prayer), Gurupästi (service to Guru), Swadhyay (scripture study), Sanyam (self-restraint), Tap (austerities), Dän (charity).
• Pratikraman: Considered the most important essential, involving reviewing actions, repenting sins, seeking forgiveness, and taking vows for self-discipline.
• Spiritual Meanings of Items: Charavalo (non-violence, soul purification), Katäsanu (insulation, peace), Muhapatti (speech control, non-violence), Sthäpanächärya (humility, guidance).

XXV. Anekāntavāda - An Elephant and The Blind Men

• Theory of Multiplicity of Viewpoints: Truth is relative to perspective; reality is complex and comprehended through different angles.
• Analogy: Blind men touching different parts of an elephant and disagreeing on its form illustrates how limited knowledge perceives only a partial truth.
• Syädväda: Knowledge claims are tentative ("X may be Y"), acknowledging the limitations of ordinary knowledge.
• Tolerance and Harmony: Encourages understanding and tolerance of different viewpoints to live harmoniously.

XXVI. History of Jain Sects and Scriptures

• Jain Ägam Sutras: Oral teachings of Lord Mahavir, compiled by immediate disciples (Ganadhars) and later monks (Shrut Kevalis).
• Two Major Groups: Ang Ägam Sutras (direct teachings) and Angäbähya Ägam Sutras (explanatory texts).
• Schisms: Differences in scriptural versions and practices led to the formation of Digambar (sky-clad) and Shvetämbar (white-clad) sects.
• Scriptural Evolution: Oral tradition transitioned to written documentation through various conventions, with subsequent commentaries and independent works by scholars.
• Influence of Key Figures: Bhadrabähuswami, Sthulibhadra, Kundkundächärya, Umäsväti, Hemchandrächärya, Lonkashah, and Banarasidas played significant roles in shaping Jain traditions and literature.
• Modern Sects: Sthänakaväsi and Teräpanthi sects emerged from the Shvetämbar tradition, while Teräpanthis and Bisapanthas arose within the Digambar tradition.

XXVII. Jain Festivals and Celebrations (Parvas)

• Spiritual Emphasis: Festivals highlight spiritual aspects, often reenacting Lord Mahavir's life.
• Paryushan Mahä Parva: An eight or ten-day period of fasting, introspection, and shedding karmas, emphasizing non-violence and self-purification.
• Samvatsari: The final day of Paryushan, dedicated to asking for and granting forgiveness.
• Dash Lakshana Mahä Parva (Digambar): Celebrates ten cardinal virtues (forgiveness, humility, straightforwardness, contentment, truthfulness, self-control, austerity, renunciation, detachment, celibacy).
• Mahavir Janma-Kalyanak: Birth anniversary of Lord Mahavir, celebrated with cultural activities and sermons.
• Diwali: Marks the anniversary of Lord Mahavir's attainment of Moksha, symbolizing the lighting of inner lamps of knowledge.
• New Year: Commemorates the attainment of omniscience by Gautam Swami.
• Other Festivals: Bhai Bija, Jnän Panchami (worship of knowledge), Oli (semi-fasting), Mauna Aglyäras (silence and fasting), Varsitap (yearlong austerity), and Mastaka Abhisheka (head anointing ceremony of Bahubali).

XXVIII. Yakshas and Yakshinis

• Purpose of Worship: Jains worship Jina idols for liberation, inspiration, and as role models. Jinas are detached and do not respond to prayers.
• Yakshas and Yakshinis: Guardian deities (heavenly beings) who protect Tirthankaras and Jain religion due to their devotion. They are not eternal or divine and are still subject to the cycle of birth and death.
• References in Scriptures: Frequently mentioned in early Jain texts.
• Purpose of Respect: Paid for their service to Tirthankaras and Jainism, not for material gain.
• Commonly Found Deities: Chakreshwari Devi, Ambika Devi, Padmavati Devi, Saraswati Devi, Lakshmi Devi, Manibhadra Dev, Ghantäkarna Vir, and Nakoda Bhairava, each with specific associations and symbolism.

This summary provides a comprehensive overview of Jain philosophy, practices, and history as presented in the text.