Jain Temple in Bangladesh

1,800-year-old terracotta discovered

Jainism One of the major Indian religions, Jainism is still a living religion in some parts of the subcontinent. Though Bengal was its cradle, its followers are hardly met within the area.
According to Jaina annals, the tenets of the religion were preached by twenty-four Tirthankaras, of whom the twenty-third, Parshvanatha, and the twenty-fourth, Mahavira, are historical figures. The latter, a contemporary of Gautam Buddha, lived between 540 and 468 BC and Parsvanatha preceded him by about two hundred and fifty years. The Jaina tenets owe their origin to the teachings of Parsvanatha and Mahavira. The teaching of Parsvanatha is called Chaturayama. It outlines a four-fold path to salvation, i.e., kindness to all living beings, avoidance of telling lies, abjuration of theft and the possession of belongings. In the next step Mahavira added another. It was not to wear any dress. Thus the Jainas were divided into two sects. The followers of Parsvanatha are called Shvetamvara, those who wear white clothes, while the followers of Mahavira are called Digamvara, which means nude (literally, the sky is the cover).
Bengal witnessed the advent of Jainism during the lifetime of Mahavira who came to Radha (southern part of present West Bengal) to preach his tenets. It is believed that twenty-two out of the twenty-four Tirthankaras had attained their spiritual power in a mountainous region called Pareshnath Pahad in West Bengal. According to Bodhisattvavadanakalpalata, Jainism was a living religion in pundravardhana (northern Bengal) in the fourth century BC. The then leader of the Jaina church was Bhadrabahu, a native of Pundravardhana, who is credited with the compilation of a number of canons called Kalpasutra. After his departure one of his disciples, Godas by name, took over the charge of the Jaina church at Pundravardhana. His followers are called Godasgana. In course of its subsequent development, the sect of Godasgana was divided into four more sub-sects called Tamraliptikiya, Kotivarsiya, Pundravardhania and Dhasikharvatika. So it may be considered that the whole of Bengal came under the influence of the Jinas (the preachers of the Jaina tenets) by the 4th-3rd century BC.\.
Archaeological remains clearly testify that Jainism was a living religion in Bengal during the early historic period. alexander cunningham first discovered a Jaina image at Mahasthangarh (Mahasthangad) in 1879, which was later on moved to the varendra research museum, in 1912. It is worth mentioning here that huen-tsang, the 7th century Chinese pilgrim found numerous digambara Jainas in Pundravardhana (northern Bengal) and SAMANATATA (southeastern Bengal). The other well-known archaeological remains are as follows: 1. Standing Mahavira, black basalt, 73.6cm height, bangladesh national museum, c 10th-11th century AD; 2. Standing Parsvanatha, black basalt, 60.9cm height, Dinajpur Museum, c 10th-11th century AD; 3. Standing Tirthankara, black basalt, 93.9cm height, Dinajpur Museum, c 9th-10th century AD; 4. Standing Shantinatha, black basalt, 65 cm height, Varendra Research Museum; 5. Standing Rsvanatha, black basalt, c 10th-11th century AD, collected from Medinipur; 6. Standing Parsvanatha, black basalt, c 11th century AD, collected from Bankura; 7. Standing Parsvanatha, black basalt, c 11th century AD, collected from 24 Parganas; 8. Seated Rsvanatha, black basalt, 99cm height, Varendra Research Museum.
Vestiges of other remains have also been reported from Biharinath, Bahilara, Dharapath, Harmasra, Deulvirya, Pareshnath, Ambika Nagar, Chingry Devi, Barokala, Dhida and Kenduya of West Bengal. Some other fragmentary collections have also been made from PAHARPUR and Lalmai-Mainamati. A fragmentary iconic representation is on display in the Autosh Measum, Calcutta. It may have been collected from Faridpur. All these, however, prove that Jainism was in vogue throughout Bengal till 11th century AD.
Structural remains relating to Jaina centres of religious activities in Bengal are almost nil. The Gupta copper-plate found at Paharpur (c 5th century AD) refers to a Jaina monastery in the village Vatagohali. In course of digging in 1980-81 at Paharpur, vestiges of earlier structures have been traced below the 8th-9th century level. Scholars believe that these earlier structures may be related to the Jaina monastery at Vatagohali. Two temples dedicated to the worship of Tirthankara are still to be seen at Satmatha of Bogra town and Bakshi Lane of Meherpur town. But architecturally they are of 19th century origin. According to the local people these were built by some merchants who hailed from Gujrat of India.
The Jainas of Bengal were the followers of the Digamvara canon. It is evinced by the fact that all the images of the Tirthankaras found in Bengal are nude. In every piece, the Tirthankara is depicted in kayatsarga, otherwise known as the Samapadathanaka pose. In a few pieces they are surrounded by their fellow Tirthankaras. But not a single piece other than Tirthankara has yet been found. In this connection it may be pointed out that the Jainas of other regions of the subcontinent pay their homage, besides the Tirthankaras, to salak puruch, acharya, bahubali, yaksa-yaksi, chakravarti, basudeva, baladeva, shasana devi, dikpala, ksetrapala, navagraha, agni, nairit, brahma, shruti devi and harin-gomes. These facts prove that though Jainism was in vogue in Bengal in the early historic period, yet it never attained further elaboration in the country as it did elsewhere.
According to Jaina annals, the tenets of the religion were preached by twenty-four Tirthankaras, of whom the twenty-third, Parshvanatha, and the twenty-fourth, Mahavira, are historical figures. The latter, a contemporary of Gautam Buddha, lived between 540 and 468 BC and Parsvanatha preceded him by about two hundred and fifty years. The Jaina tenets owe their origin to the teachings of Parsvanatha and Mahavira. The teaching of Parsvanatha is called Chaturayama. It outlines a four-fold path to salvation, i.e., kindness to all living beings, avoidance of telling lies, abjuration of theft and the possession of belongings. In the next step Mahavira added another. It was not to wear any dress. Thus the Jainas were divided into two sects. The followers of Parsvanatha are called Shvetamvara, those who wear white clothes, while the followers of Mahavira are called Digamvara, which means nude (literally, the sky is the cover).
Bengal witnessed the advent of Jainism during the lifetime of Mahavira who came to Radha (southern part of present West Bengal) to preach his tenets. It is believed that twenty-two out of the twenty-four Tirthankaras had attained their spiritual power in a mountainous region called Pareshnath Pahad in West Bengal. According to Bodhisattvavadanakalpalata, Jainism was a living religion in pundravardhana (northern Bengal) in the fourth century BC. The then leader of the Jaina church was Bhadrabahu, a native of Pundravardhana, who is credited with the compilation of a number of canons called Kalpasutra. After his departure one of his disciples, Godas by name, took over the charge of the Jaina church at Pundravardhana. His followers are called Godasgana. In course of its subsequent development, the sect of Godasgana was divided into four more sub-sects called Tamraliptikiya, Kotivarsiya, Pundravardhania and Dhasikharvatika. So it may be considered that the whole of Bengal came under the influence of the Jinas (the preachers of the Jaina tenets) by the 4th-3rd century BC.
1,800-year-old terracotta discovered


Remains of a structure from the 1,800-year-old Jain dynasty discovered at Damdampir of Manirampur upazila in Jessore. A terracotta plaque, right, found at the site bears the image of the only female Jain Tirthankar, Mallinath
Khulna office of the Archaeology Department has discovered an 1,800-year-old terracotta plaque bearing the image of the only female Jain Tirthankar, Mallinath.The rare terracotta piece was discovered after digging a large mound of earth at Damdampir of Manirampur upazila in Jessore on December 18 but the discovery was kept secret for security reasons."We did not immediately disclose the facts about this particular discovery for security reasons," said Shihabuddin Mohammad Akbar, director of the Khulna regional office of Archaeology Department.He said the digging began in 2004-05 financial year under the direct supervision of the Khulna Archaeology Department office.Besides the seven-inch-long red sandstone terracotta image of Jain Mallinath, more antiques including earthenware from the 200-year-old Jain dynasty were discovered at the site, Shihabuddin said.He said Mallinath was the daughter of Kumbharaja of Mithila and Prabhavati. Mallinath was 19th of the 24 Jain Tirthankars.Shihabuddin expects that more antiques will be found at the site where digging work is still going on. more at my home page at http://jainism.co.nr

Jain Temple in Pakistan

Professor Noel King, Professor Emeritus of History & Comparative Religion of University of California Santa Cruz had visited Pakistan briefly late last year and has kindly forwarded details of his finds of Jain relics. He had made a detailed visit several years ago but had to leave in a hurry due to bad health. Last year's visit was very brief and details given are a little scanty neverthless interesting.Taxila is one of the most important archeological sites of Asia located along the Silk route in Punjab Province of Pakistan. It flourished during the 1st to 5th century AD when it became famous as a major seat of learning of Buddhism. The Stupa shown above is located near the city of Sirkap (severed head) along side many other Buddhist relics. A request has been made to find out why it is called the Jaina Stupa but no information has been forthcoming.
The Lahore Museum has a fine collection of Jain relics mainly of the material collected from the city of Gujranwala and Darkhana. It is believed that Mr Raghavji Virchand Gandhi, the first person to represent Jainism abroad and who attended the first Parliament of World Religions in 1893 in Chicago was supported by the Jain center from this area.

The following murtis are all on display at the Lahore Museum, unfortunately the quality of photographs is not very good and it is difficult to identify the symbol (lancchan) on any of the murtis. Photos: Courtesy Pakistan Tourist Development Corporation

On the road from Rawalpindi to Lahore in the Pothohar area, there are so-called 'Kafir Kots', ruins of old temples. No details of these temples are available but the architecture seems to be Jain.On a near by hill top about 2000 ft high there is a small lake called Shiva Tears for Sati. There are ruins along the hill side up to the top and sorrounding the lake. Many of the building look like monasteries. There is a Shiva statue in the temple in the photograph below but Prof King suspects that the statue may have been of a tirthankar and that a Jain temple was converted to a Hindu temple.

Just a few dozen meters from the Shrine of the Double-Headed Eagle sits the Jain Stupa, a relic of the Sirkap city period (2nd century B.C. to the 2nd century A.D.). The shrine is badly ruined. Nothing of the superstructure survives. The persepolitan columns with lion ornamentation that sit on the four corners were brought here from the ruins of the courtyard.

Animals for food

Jainism view the use of animals for food?
The Jains, who are strict vegetarians, practise true Ahimsa to the extent that they literally will not harm a fly. Some Jains will sweep the path before them and wear gauze masks over their mouths so as not to harm small insects by inadvertently treading on them or breathing them in.
According to Jain scriptures, All living things love their life, desire pleasure and are averse to pain; they dislike any injury to themselves; everybody is desirous of life and to every being, his own life is very dear.
How does Jainism view the use of animals for food?
In addition to the cruelties involved in actual killing animals for food, the lives of animals while living are also miserable.
Dairy cows suffer a life of agony: the pain of constant pregnancy, milking machines on their teats, over working their milk producing gland system, and finally the slaughtering when unable to produce enough milk.
Separating the cow and her calf in less than 48 hours after birth is another agony. Chaining these calves for life in a small crate and slaughtering them at tender age of four months is routine in the industry.
Animals raised for food are mostly brought to this world by artificial insemination. Debeaking, branding, castration, dehorning, and much more pains are the facts of life for these animals.
The process of raising animals for food denies the right of animals as living beings, treats them as slaves and inflicts cruelty upon them. By doing so, humans reject all the values, and become very insensitive. As one result, this breeds and invites crime and violence within the society.
Looking at Jain values of Ahimsa, the scriptures list various sinful trades, sinful acts, and ways to limit the amount.
Does vegetarianism place greater priority on animal rights than on human welfare?
Not really. vegetarianism is also a human welfare movement. By eliminating an animal-based diet and eating plant based healthy foods, humans reap many benefits. The following are a few examples. The incidence of heart disease, strokes, and cancer may be reduced by removing meat and dairy from the diet. A plant-based diet requires less resources and produces less waste which leads to a cleaner environment. Instead of raising animals for food and feeding large amounts of grain to them, that grain can be used to feed many starving humans. World hunger problems may be alleviated when we stop cycling grain through animals. So, what do the humans have to lose for animal rights?
Look at this Jain teaching: 'Live and Let Live.' LIVE is human welfare, and LET LIVE is animal rights. They are complimentary. There is an attitude of caring and sharing. This is what vegetarianism includes; sharing this planet with animals and not harming them for human selfishness.
Can one work to improve conditions for animals without being a vegetarian
Yes, one can. Many men and women, who were not vegetarian, started working towards improving the conditions of animals. They were born in non-vegetarian families and they were raised with animal flesh and dairy products as their main food. A stage came in their life when they realized what truly fair treatment toward animals would mean. They joined their hands with those who were saving and protecting animals. In the process, not only did they become kind to animals, but also to themselves. This way, many animal rights workers have become vegetarian at some time in their lives. If not, they are kind at heart, but still a slave to old habits of meat eating.
Those who are born and raised vegetarian are lucky. Their minds, speech, and actions are nourished for kindness to animals and all other non-human life. Most individuals who are raised with those values will not harm animals, nor will they support any harm to animals.
Here is a true life example -- My Transition to Vegetarian... I was born into a Russian/American family and raised as a typical American meat eater. My evolution into the animal and environmental rights movement has been gradual. A turning point for me occurred when I was 15 years old. A friend and I had just eaten hot dogs for lunch, and walked next door to a leather shop. I whispered to her that she shouldn't buy anything in there because it is all dead animals. The clerk behind the counter heard my comment to my friend and asked me if I ate meat. I was shocked. I had never made the connection before that moment. I never realized that the meat on my plate was anything but 'food'. As I realized, while standing in that store, that meat is dead animal, I replied, "No, I don't eat meat" to the clerk. My friend thought I had just lied to the clerk. I explained to her that from this moment on I would not eat meat. That was 26 years ago. My personal evolution continued when I saw the pain of a dairy cow being separated from her calf and realized that the male calves on this farm were being shipped to veal facilities. I then quit using dairy products. I am now a strong advocate of strict vegetarianism for our own health and the well-being of animals and the environment. Rae Sikora("Jivan Sanskar")
Shoul we use produsts from slaughter
A slaughterhouse is a product of human greed and hi-tech combined for mass killing of animals. What are the products from these slaughterhouses? They are flesh, skin, bones, blood, fat, hair, feathers, etc. Sale of each such by-product contributes to the profits of the business. We can, and should live without any of these. None of them are necessary for happy and healthy life. If we consume them, we directly or indirectly pay for them, encouraging further slaughter. On the other hand, when we stop buying them, we send a message to the killing plant, "kill less animals, because we still have some unsold products." As our number increases it will result in a tremendous force to close some of the slaughterhouses.
Since animals kill each other in nature, why should the Jains be concerned about the abuse of animals; such as for example, killing them to eat?
In nature, big fish eats a little fish because its mind is not developed as much as of human who can discriminate and restraint to a great deal. Humans can also rationalize what is right and wrong and so why should they support abuse or killing of innocent animals? Plus, there is a big difference between natural birth and human breeding; and even bigger difference between animals killing each other and mass killing by humans.
The process of raising animals for food involves bringing them in this world by artificial insemination; separating mothers from their young ones; raising them in cages and confined spaces; feeding them unnatural food contaminated with chemicals, hormones, and antibiotics; and finally killing them at a young age. All these actions result in a desensitized attitude and the suppression of compassion at the conscience.
As Jains, we do have to protect all kinds of living beings. There are different laws in the jungle than in human society. In the law of jungle, the strong ones eat the weak ones, but in the law of society, the strong one protects the weak one.
What We Wear. What do the Jain principles teach about the wearing of silk, pearls, ivory, and other clothing and fashion items that involve animal products?
All these items are produced by killing an animal. When we learn the processes used to obtain these products, it becomes obvious that they do not fit into the Jain lifestyle.
Producing silk requires boiling silk worms alive. Producing Wool coats requires the killing of fur bearing animals. Do not mistake leather as a useless by-product of meat production either. Leather coat, shoes, belts, and purses are made from animals bred specifically for smooth skins. Ivory is obtained by killing elephants. Wool production causes animal suffering in various ways.
Many people believe that some pearls are manufactured in factories, and they are called "artificial" pearls. Actually, pearl is a product of pain. When a foreign particle gets into the body, if the oyster or fish can not get rid of it, then the creature in pain coats it with a special secretion. When solidified, that secretion becomes a pearl. In nature, a very few creatures would have to develop such pearls. Therefore the businessmen introduce foreign particles in the body, and force them to develop pearls inside. When ready, they kill them, and extract pearls, and sell them as "artificial" pearls. The larger the foreign particle, the more pain, and larger secretion, and larger pearl.
By using such materials, we become participants in Pranatipat (killing), Adattadan (stealing), and Parigrah (attachment for accumulation). As Jains, we believe in avoiding all Dravya Himsa (actual violence), as well as Bhav Himsa (psychic violence). So all the righteous Jains would reject wearing silk, pearls, leather, ivory, and similar clothing and fashion items.
Just as we would not want anyone to take our life or that of our beloved ones, we shall not take or encourage anyone else to take life of others too. As Jains, we should live simple lives, without any showoff. We should not wear any fashion item that involves taking life. If we can not give life, we should not take either.
honey Bees are manipulated worldwide to produce many products for human use: honey, beeswax, propolis, bee pollen, royal jelly and venom. They are intelligent insects with a complex communication system. Because bees are seen flying free, they are also often considered free of the usual cruelties of the animal farming industry. However bees undergo treatments similar to those endured by other farmed animals. They go through routine examination and handling, artificial feeding regimes, drug and pesticide treatment, genetic manipulation, artificial insemination, transportation (by air, rail and road) and slaughter.

Jain monks

1)ACHARYAS The message of Jina, Lord Mahنvira the last Tirthankara, is carried on by the ؤchنryas. They are our spiritual leaders. The responsibility of the spiritual welfare, but not social or economical welfare of the entire Jain Sangh, rests on the shoulders of the ؤchنryas. Before reaching this state, one has to do in-depth study and achieve mastery of the Jain scriptures (ؤgams). In addition to acquiring a high level of spiritual excellence, they have the ability to lead the monks and nuns. They know various languages with a sound knowledge of other philosophies and religions of the area and the world.
2)UPADHYAYASThis title is given to those Sadhus who have acquired a special knowledge of the ؤgams and philosophical systems. They teach Jain scriptures to sadhus and sadhvis.
3) SADHUS AND SADHVIS
When householders become detached from the worldly aspects of life and get the desire for spiritual uplift(and not worldly uplift), they give up their worldly lives and become sنdhus (monk) or sنdhvis (nun). A male person is called sنdhu, and a female person is called sنdhvi. Before becoming sنdhus or sنdhvis, a lay person must observe sنdhus orto understand their life style and do religious studies. When they feel confident that they will be able to live the life of a monk or a nun, then they inform the ؤchنrya that they are ready to become sadhu or sadhvi. If the ؤchنrya is convinced that they are ready and are capable of following the vows of sadhu or sadhvi, then he gives them Deekshن. Deeksha is initiation ceremony when a householders changes to a monk or a nun. At the time of Deekshن, the sadhu or sadhvi voluntarily accepts to obey following five major vows for the rest of his/her life:Commitment of Total Ahimsن (non-violence)-not to commit any type of violence.Commitment of Total Satya (truth)-not to indulge in any type of lie or falsehood.Commitment of Total Asteya (non-stealing)-not to take anything unless it is given.Commitment of Total Brahmacharya (celibacy)-not to indulge in any sensual. activitiesCommitment of Total Aparigraha (non-possessiveness)-not to acquire more than what is needed to maintain day to day life.Some other things they observe are:
1)They do not accept the food cooked specially for them;
2)They do not eat before sunrise or after sunset;
3)They drink boiled water;
4)They walk bare footed and do not sit in a car, train, airplane or any other vehicle;
5)They do not stay in one place for a longer time;
6)They do not touch any person of the opposite sex even the children of opposite sex;
7)They do not get involved in social or society affairs;
8)Some monks wear no clothes while others wear white clothes;
9)All nuns wear white clothes;
10)They offer spiritual guidance to us, Self-discipline and purity is the part of their daily life.
Parishaha
The 22 parisahas pertain to the enduring of hardship and while doing so remaining in a state of serenity and equanimity so that all karmas may be destroyed. These are more prominently followed by sadhus and sadhvis. There are 22 types:
Hunger. A monk must not accept food which is blemished and prepared with any one of the forty-two faults, even if he has to go hungry.
Thirst. A monk should not take unboiled water, even if he has to go thirsty.
Cold. Even when it is cold a monk should not wish for heater.
Heat. Even when it is hot a monk should not wish for fan or aircondition.
Insect bites. If a monk is bitten by an insect while he is meditating, he should not brush it away or become irritated, but should bare it calmly.
Clothes. A monk must accept whatever clothes he may receive.
A monk must bare evil words told to him.
A monk must bare kicking and beating.
A monk must bare diseases.
A monk must sleep on a wooden flat bed or coarse grass.
A monk must not take a bath.
A monk must wear torn clothes but should not ask for new clothes.
A monk should not experience shame or helplessness while going for alms from door to door.
If a monk does not get alms, then he should not become worried and, on the contrary, should think as though he has been given a chance to perform austerity.
A monk should not become attracted towards the beauty of women.
A monk should not become disturbed by hardship while meditating in a cemetery.
A monk should not become agitated even when there is the suffering or grief.
A monk should not become proud while being honored.
A monk should not become irritated when getting pricked by thorns, etc.
A monk must should not feel sorry for not attaining knowledge even after good efforts.
If a monk is ignorant and can not read, he should not become depressed. He must think of karmodaya and must keep his pursuit of knowledge alive.
A monk must try to understand the message of the Jina and should never doubt it.
Ten Duties of Sadhus
Sadhus observe the following great duties to the fullest extent, while householders follow them from a lesser degree to fullest extent.
Kshama (forgiveness)
Namrata (politeness) and Laghutha (meekness)
Saralata (simplicity)
Nirlobha (absence of Avarice)
Tap (internal and external austerities)
Samyama (controlling senses)
Satya (avoiding condemnable speech)
Shaucha (mental purity)
Aparigraha (non-possessiveness)
Brahamcharya (celibacy)

The Twelve Bhavanas Or Contemplation:
Bhavana means the contemplation, through which you motivate your soul to carry out lofty reflections. There are 12 types:
Anitya Bhavana:
All external substances including the body are transitory (Anitya). They are perishable and therefore, we should not have attachment for them.
Asharan Bhavana:
Human beings are experiencing tremendous agitation. When death occurs and the soul has to leave the body there is no one who can save a jiva who is helpless. Wealth, family etc. have to be given up at such a time. No worldly things can provide refuge so why should we depend upon them.
Samsar Bhavana:
In the cycle of samsar, i.e. births and deaths, mother can become wife; wife can become mother; and an enemy can become a friend; etc. How futile is samsar ? We should not have attachment for it.
Ekatva Bhavana:
"I am alone, I was born alone, I will die alone, I am sick alone, I have to suffer alone, I have to experience the karmas which I have earned, alone." Therefore, one should be cautious and keep away from the attachment and hatred.
Anyatva Bhavana:
"This body is transitory and it is different from me. I am the soul which is not perishable. While body is perishable. Even wealth, family etc., are not mine. They are different from me, therefore, I discard attachment for all these things."
Asuchi Bhavana:
"This body is made up of impure substances. It is being nourished by impure substances. I will discard my attachments for this body and engage myself in self-discipline, renunciation, and spiritual endeavors."
Asrava Bhavana:
Thinking on inflow of karmas. All causes that create the inflow of karmas should be discarded.
Samvar Bhavana:
Samvar means blocking of the inflow of karmas. One must contemplate on Samiti, Gupti, Yati-dharma etc. One must carry out these activities and try to reduce or stop the new bondage of karma.
Nirjara Bhavana:
Nirjara means to shed off whatever karmas we have. One must think of the benefits that accrue from each of the 12 kinds of Tapas or the austerities which cause nirjara. One must contemplate on these austerities in order to destroy sins.
Lokasvabhava Bhavana:
Lokasvabhava means one must contemplate on the three Lokas, namely: 1) the upper world, 2) the middle world, 3) the lower world, and also the whole universe filled with souls and pudgals.
Bodhidurlabh Bhavana:
One must contemplate on how difficult it is for the souls that are wandering aimlessly in four stages of existence in the Samsar to attain the Jin dharma. There should not be even the slightest negligence in observing the religion propagated by the Jina."
Dharma Bhavana:
"Oh: Arihant Bhagwan, the omniscient, has expounded an excellent Shruta Dharma and Charitra Dharma. I will engage myself in these Dharma." One should carry out this contemplation again and again.
Some special rules of conduct for sadhus and sadhvis:
The Jain sadhus or sadhvis do not take food or water after the sunset or before sunrise. They wait 48 minutes after the sun-rise before even drinking boiled water. Under any circumstance, they do not eat or drink anything between the hours of sunset and sunrise.

Gochari (Alm): Jain sadhus/sadhvis do not cook their food, do not get it prepared for them, or do not accept any food which was prepared for them. They go to different householders that are Jains or vegetarians and receive a little food from each house. This practice is called Gochari. Just as cows graze the top part of grass moving from place to place, taking a little at one place and a little at another, in the same way Jain Monks and Nuns do not take all the food from one house. They collect it from various houses. The reason Jain Sadhus/sadhvis accept a little food and not all the food from one house is because this way the householders do not have to cook again. The cooking process involves much violence in the form of fire, vegetable chopping, water consumption, etc., and sadhus or sadhvis do not want to be the part of any violence due to their needs. They do not receive food standing outside the house; but they go inside the house where food is cooked or kept. This way they can understand the situation that their accepting food would not make the householders to cook again. They accept food which is within the limit of their vows.

Vihar: They always walk with bare feet. When they travel from one place to another, whatever may be the distance they always go walking. They do not use any vehicle like bullock cart, car, boat, ship or plane for traveling. Whether it is cold weather or scorching sun; whether the road is stony or thorny; whether it is the burning sand of a desert or a burning road, they do not wear any foot-wear at any time. They move about on bare foot all their life. The reason for not wearing shoes is while walking, they can avoid crushing the bugs or insects on the ground. While going places, they preach the religion (Dharma), and provide proper spiritual guidance to people. They do not stay more than a few days in any one place except during the rainy season which is about four months in duration. The sadhus and sadhvis generally do not go out at night. The place where they stay is called Upashray or Paushadh Shala. They may stay in places other than the Upashrayas if those places are suitable to the practice of their disciplined life and if they do not disturb or impede the code of conduct. The reason they do not stay anywhere permanently or for a longer period in one place is to avoid developing attachment for material things and the people around them.
Loch: The Jain Sädhus and Sadhvis after receiving the Diksha (initiation) do not cut their hair or shave their heads; nor do they get these things done by a barber. But twice a year or at least once a year at the time of Paryushan, they pluck off their hairs or they get the hairs plucked by others. This is called Keshlochan or Loch. This way they are not dependent on others to carry out their needs. It is also considered as one kind of austerity where one bares the pain of plucking of the hairs calmly.
Clothing: They always wear un-stitched or minimally stitched white clothes. Some Jain sadhus do not wear the clothes. A loin cloth which reaches up to the shins is called a Cholapattak. Another cloth to cover the upper part of the body is called Pangarani (Uttariya Vastra). A cloth that passes over the left shoulder and covers the body up to a little above the ankle is called a Kämli. Kämli is a woolen shawl. They also carry a woolen bed sheet and a woolen mat to sit on. Those who wear clothes have a muhapati a square or rectangular piece of cloth of a prescribed measurement either in their hand or tied on their face covering the mouth. They also have Ogho or Rajoharan (a broom of woolen threads) to clean insects around their sitting place or while they are walking. Sadhus who do not wear any clothes have morpichhi and kamandal in their hands. These are the articles by which they can be distinguished. This practice may vary among different sects of Jains but essential principle remains the same to limit needs.
They bestow their blessings on all, uttering the words Dharm Labh (may you attain spiritual prosperity). They bless everyone alike irrespective of their caste, creed. sex, age, wealth, poverty, high, or low social status. Some put Vakshep (scented sandal dust) on the heads of people. Monks and nuns show the path of wholesome life and of a righteous and disciplined life to every one through the media of discussions, discourses, seminars and camps to attain spiritual prosperity.
The entire life of sadhus/sadhvis is directed towards the welfare of their souls. All the activities of their life have only one aim, namely, self-purification for self- realization. For the attainment of this objective, besides following laid down guidelines they perform the pratikraman daily, and perform other austerities.
Conferring a title:
The Jain sadhus, after being initiated that is, after receiving the diksha become immersed in such activities as meditation, seeking knowledge, acquiring self-discipline etc. Proceeding on the path of spiritual endeavor, when they reach a higher level of attainment, their spiritual elders, for the preservation of the four-fold Jain Sangh, confer upon them some special titles.
The Title of Acharya: This title is considered to be very high and involves a great responsibility. The entire responsibility of the Jain Sangh rests on the shoulders of the acharya. Before attaining this title, one has to make an in-depth study and a thorough exploration of the Jain Agams and attain mastery of them. One must also study the various languages of the surrounding territory and have acquired a through knowledge of all the philosophies of the world related to different ideologies and religions.
The Title of Upadhyay: This title is given to a sadhu who teaches all the sadhus and sadhvis, and has acquired a specialized knowledge of the Agams (Scriptures).
The Title of Panyas and Gani: To secure this title, one should have acquired an in-depth knowledge of all the Jain agams. To attain the status of Ganipad one should have a knowledge of the Bhagawati Sutra and to attain the Panyas-pad one should have attained a comprehensive knowledge of all the aspects of the agams.
The Jain sadhus, on account of the mode of their life, are unique among all the monks. The entire life of Sadhus and Sadhvis is dedicated to spiritual welfare of their souls; all their objectives, and all their activities are directed towards elevating their souls to the Paramatma-dasha, the state of the Supreme Soul.



That is why Jain monks and nuns are unique. Their activities are directed towards the uplift of their souls to Paramنtman (the state of liberation).

JAINISM

What is Jainism ?
Jainism is the earliest religion of the universe. The word Jina literally means one who has conquered ( inner passions) like desire and hatred. Jainism is preached by Jina. Formely this religion was also known as nirgrantha religion a religion of one who has got rid of all knots.

Jainism is one of the major religious traditions to originate in ancient India. Like Buddhism, Jainism developed at a time when people were questioning the established norms of social conduct and religious ideology. Jains do not believe in a creator, god who punishes or rewards. Instead the emphasis is on human responsibility, with each individual soul being responsible for its own spiritual progress. Jainism teaches equality of all souls, regardless of creed, caste or gender. The basic principles stress non-violence (ahimsa), care for life in all its forms and many-pointedness (anekantavada) which affirms that reality can be viewed from a number of different perspectives Ahimsa & vegetarian is the most widely known of these principles, familiar to many people through the teachings of Mahatma Gandhi.
Jainism is the earliest religion of the Universe. The word Jina literally means one who has conquered (inner passions) like desire and hatred. Jainism is thus named, for it is preached by Jina. Formely this religion was also known as Nirgrantha religion, a religion of one who has got rid of all knots.
A Jina is variously mentioned by the Jains as Arhat, Arhant, Arihant, Tirthankara etc of these the word Tirthankara has a special significance. It implies one who is the founder of the four-fold order of monks and nun's and of lay followers, male as well as female. A Tirthankara is its supreme law-giver.
Of the 24 Tirthankara who were born in this sacred land of India, Rishab was the first. He was not only the first Tirthankara who preached religion, he was also the first sovereign monarch of rule and taught people about household duties. Of the many things he taught, mention maybe made of the art of thrashing out grains, cooking and making earthen pots. Rishab after living worldly for many years renounced the world and took to penance and preaching. As he was the first of the Tirthankaras he is also known as Adinath or Adideva, foremost among the Tirthankaras. Mahaveer,was the last Tirthankara.
The Vows for Tirthankars:
As already mentioned that a Tirthankara is the founder of the four fold order of monks and nun's and of lay followers, male and female. Of these four, the sadhus or the monks are held in highest respect. They live a hard and strenuous life after renunciation. They observe the five great vows of Mahavratas. These are ahimsa (not to kill). Satya (not to lie), Achauryya (not to steal), Brahmmacharya (to abstain from sexual relation) and Aparigraha (to renounce all interest in worldly things) these vows are strictly to be observed by the monk's i.e. in speach, in mind and in deed until their death. They should be of kind disposition and of even mind towards all beings Himsa implies not only killing but also toruchering or forcing a living creature to act against his will. Monk's not only observe this form of ahimsa themselves, but also do not advice anybody to do such acts which cause death or injury to any living organism nor approve of such acts, if others do it . This is the first great vow and is known as Ahimsa or Pranatipata Viramana.
Not to Lie is the second great vow this is knows as Satya or Mrishavad Viramana. Monks always what is true in case a truth uttered causes pain or death to a living being they should remain silent and anger greed fear and joke are the breeding grounds of untruth, monks should not yield to anyone of these. This vow is also to be observed by them completely i.e. in speech, in mind and in deed. They themselves will not utter what is not true nor approve of it.
The third great vow is Achauryya or Abstention from theft. This is known as Adattadana Viramana. Monks are required to observe this vow completely so that they not only desist from appropriating things ungiven to them in villages or towns but also desist from picking up wild fruits in the forests. They themselves do not appropriate anything nor ask another to appropriate nor approve of it. Moreover, they are also advised to keep vigilance so that they may not take more, when accepting alms, than what they strictly require. To take more than one's requirement is also theft.
The fourth great vow is Brahmmacharyya or Maithuna Viramana abstention from sexual relation monks are required to observe this vow strictly and completely. They themselves will not sexual pleasures nor ask another to do the same nor approve of it.. If they had any experience of pleasure in their past domestic life, they will not now think of it and observe this vow strictly to the letter. As this vow is very difficult to maintain, they are advised not to sit on a cushion or a bed used by a women nor take palatable dishes which may rouse their passion and observe such other rules. They must lead a hard life.
The fifth great vow is Aparigraha Viraman-renunciation of all interest in mundance things. Monks are required not to have attachment to anything-wealth property grains or house what ever it may be. They themselves should not keep such things nor ask another to keep them nor approve of it. By giving up all attachments to the objects of sound, sight, smell, taste and touch, in all ways and by all means they observe this vow.
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jaijinendra

Jai-Jinendra
Jai-Jinendra means "Praise to the Jinas*."
Just like we say, "Hi!!" or , "Hello!!" or, "Namaste", when we meet others, we should also greet them by saying, "Jai-Jinendra". This helps us in a lot of ways. We are honoring the virtuous**. It also tells others that you are Jain.
Every morning and before you go to bed, you should say, "Jai-Jinendra", with respect to your parents, sisters, brothers, and grandparents. You should say, "Jai-Jinendra", with respect to your guests. You should also say, "Jai-Jinendra", to your teachers, other students at Jain Pathshala***, and other Jains who you may see at the Jain Center or any other place. When you talk on the telephone greet your friends with "Jai Jinendra". In the picture, the boy is saying "Jai Jinendra" to his parents.
Remember always greet others by saying "Jai-Jinendra".
* someone who does not have any anger, ego, deceit and greed
** those who have freed themselves from the cycle of birth and death

Jai Jinendra
Jai Jinendra, Jai Jinendra
Jai Jinendra, Jai Jinendra
A simple way to greet,
Every time you meet!
Jai Jinendra on the telephone,
Jai Jinendra even at home,
Jai Jinendra in school
Jai Jinendra to everyone .


Thirthankars
Jains are followers of Jin. Jin means "the conqueror" - Conqueror of karma and passions. Jineshwar is the one for whom Indra and other deities have special devotion.
Jineshwar is the destroyer of inner enemies like anger, pride, deception and greed. Hence he is known as "Arihant".
Jineshwar is free from attachment and aversion. Hence he is known as "Vitarag".
Jineshwar is the founder of four-fold tirth (Sangh) hence he is known as "Tirthankar". Fourfold Sangh includes Sadhu, Sadhvi, Shravak and Shravika.
There are 24 Tirthankars. They are listed below
1Shri Adinath Bhagwan
2Shri Ajitnath Bhagwan
3Shri Sambhavnath Bhagwan
4Shri Abhinandan Swami
5Shri Sumatinath Bhagwan
6Shri Padmaprabhu Swami
7Shri Suparshwanath Swami
8Shri Chandraprabhu Swami
9Shri Suvidhinath Swami
10Shri Shitalnath Swami
11Shri Shreyansnath Swami
12Shri Vasupujya Swami
13Shri Vimalnath Swami
14Shri Anantnath Swami
15Shri Dharmanath Swami
16Shri Shantinath Swami
17Shri Kunthunath Swami
18Shri Aranath Swami
19Shri Mallinath Swami
20Shri Munisuvrat Swami
21Shri Naminath Swami
22Shri Neminath Swami
23Shri Parasnath Swami
24Shri Mahavir Swami
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