Dear Sadharmik brothers and sisters,
Jai Jinendra!

Time flies so fast, and we are today in the last leg of Paryushan Parva. Anumodna to all the Tapasvis. I hope you are in sukh shata.

Let’s learn about:

1. Sixth Gatha of Jiv Vichar
2. The significance of Gandharvad - a discourse between Bhagwan Mahavir and 11 Scholars in an article by Dr. Kumarpal Desai.
3. Liberation and Kashaya (passions) under the Theory of Karma series.

Join the daily lectures by Dr. Kumarpal Desai, Dr. Jitendra Shah, and Dr. Bipin Doshi. or listen to their past lectures at the link given below.

Please see below the Samvantsari Pratikramans in three different time zones for your convenience.

Sincerely,
Mahesh Wadher
JAINA President

Gatha 6th

इंगाल जाल मुम्मुर, उक्कासणि कणग विज्जुमाईआ|
अगणि जियाणं भेया, नायव्वा निउण बुद्धिए||

In this stanza, the third type of sthavara jiva i.e. Teukaya jiva is defined and explained.

Teukaya/Agnikaya jiva are living beings that have fire as their bodies, also known as fire bodies.

The possible forms of fire bodies are stated below:

1. Burning coal, flame, spark, meteor, moving comet.
2. Lightning (electricity, batteries, etc) – These forms of Teukaya jiva are to be understood with a sharp mind.

Today, on the sixth day of Paryushan, we will study the significance of Gańdharvad – a philosophical work in which there are profound discussions of eleven salient doctrines. I wish to take you to the time - 600 B. C. the eleventh day of the month of Shravan and discuss a profound occurrence of that day.

In each of the discussions, one vital tattva is taken up. Routinely, the importance of this day is discussed, and sometimes, the answers of Bhagwan Mahavira to the Gańdhars queries are examined, but the uniqueness of “Gańdharvad” and the uncommon vision of Jain Dharma in it is rarely discussed.

Let us look at how renowned scholars of India’s various schools of thought experienced Bhagwan Mahavira’s pious message on Ahimsa, Equanimity, Anekant, and multiplicity of views.

At that time, among these scholars armed with 14 branches of knowledge were Indrabhuti, Agnibhuti, and Vayubhuti. These three eminent scholars each had 500 pupils with them. Thus, in all, 11 Scholars and their followers totaling 4,411 aspirants became followers of Bhagwan Mahavira. The discourse by Bhagwan Mahavira with the eleven scholars is known as Gańdharvad. The doubts in the of the scholars were deep matters of epistemology and resolution of those doubts by Mahavira Swami was akin to new light shone on the subjects.

The Gańdharvad style of explaining is unique. Throughout the history of the world, there are many examples of the doubts expressed to the masters and answers given by the masters. The Greek master Socrates answered questions posed by his disciple Plato. Bhagwan Buddha resolved queries from bhikshu Anand. Shri Krishna gave solutions to confused Arjuna and removed all his doubts. From Gautam Swami to Jayanti Shravika, everyone queried Mahivra out of their curiosity. In all these instances, the disciples were the questioners and the answerers were the masters of knowledge. Whereas in Gańdharvad, Bhagwan Mahavira presents both questions and answers. He brings forth doubts in the deep recesses of the minds of the Brahmin scholars, and he answers them. Thus, instead of opposite views or arguments from the student, he himself presents the issues and resolves them.

The reason for this style of answering is to illustrate Sarvagnyata (all-knowing soul) of Bhagwan Mahavira. Where is the need to ask a question to the one who knows everything? He knows about the doubts riding the minds of the person in front of him. How appropriate would it be for scholars to ask questions and for Mahavira to answer them? Best that he discloses doubts on their mind, and he resolves them. As these scholars approach him, Bhagwan welcomes them by saying their names and Gotras (family ancestry) before revealing uncertainties in their minds.

In addition to illustrating Sarvagnata (all-knowingness) of Bhagwan Mahavira, here, the purity of logic is placed in the forefront. In one sense, a delicate balance between faith and logic is entertained in Gandharvad. He does not ask to accept his words because he knows it all but asks to employ their logical minds to the answers. This style of importance given to logic is usually not seen in the schools of teachings where destruction of opposing thoughts is the style. Giving prominence to logic is what makes it a unique style. It was a custom of the other Indian schools of thought to destroy opposing points of views and propagate their views. Those systems attacked opposing theories forcefully and the establishment of their view as the victory in the debate. Nowhere in Gańdharvad, there is any criticism of opposing viewpoints. Opposing writings are not denounced. To destroy any opposing views is not appropriate when viewed through the lens of Anekant (single point of view) theory. Even those opposing views should be rightly interpreted and given respect magnanimously. Such an ability to employ a special balanced view is illustrated in Gańdharvad. It is a unique method - Bhagwan’s soothing words in addressing the scholars, pronouncing their names and Gotra, identifying doubts in their minds, and skillfully explaining writings in Veda before presenting his vision.

These eleven scholars were well versed in Shastras. They considered themselves as “all knowers”. They had labored for years in interpreting Shastras and earned the designation of great scholars. Only the conflict they saw between what Vedas had taught and what the Jain teachings were, did the scholars have various hesitations or doubts. Among the scholars were a 65-year-old son of Maurya, 53 years old Mandik, 50 years old Gautam, Pandit like Sudharma, 36-year-old Metarya and 16-year-old Prabharu. These savants of Veda could easily be convinced if the explanations were based on what was in the Veda. The meaning of any given stanza from Veda, based on citations from other Vedic stanzas were easily palatable to these Brahmin scholars.

Thus, Gandharvad style is distinct from the ancient discourses within Upnishads or Gita, Buddhist Tripitaka, or Jain Agams. It has a constructive balancing between logic and faith, respect, and honor to the opposing views and aggregating of all thoughts. In all the discourses, what a magnificent picture Jain style of Syadvad (prefacing with “maybe – “) and Anekant (Multiplicity of views) presents!

- Dr. Kumarpal Desai

We learned the 8 types of Karmas, which we perform, knowingly or unknowingly, on a day to day basis. If you feel the karma cycle is endless then that’s incorrect. A soul can get out of this cycle.

"Liberation/Emancipation is possible."

One can free his/her soul from karmas. A person can make his/her soul pure and unselfish by performing religious practices like penances, renunciation detachment, knowledge, meditation, chanting of mantras, etc. The soul can be liberated and enlightened by destroying all karmas through ardent and severe religious practices.

When the soul destroys all karmas, it achieves Liberation i.e. free from the cycle of birth and death. Kasaya (Passion)

The karmic matter (Karma Pudgala), which produces attachment and hatred is ‘Kasaya’. Kasaya is the main reason for the bondage of Karma.

There are two words in Kasaya. Kasa and Aya. Kasa means the cycle of births (and deaths), and Aya means ‘that which brings that about’.

That which brings about the cycle of birth (and death) to the soul is called ‘Kasaya’.

There are two main Kasayas 1) Raga (attachment) and 2) Dvesha (hatred).

There are four types of Kasaya in all. This Kasaya is a mental activity - a sort of excitement. Likes, dislikes, fear, sorrow, disgust, contempt, laughter, etc. give rise to Kasayas. The soul becomes sinful, polluted by these Kasayas, and is bound by Karma.

Source: www.jinalaya.com

Listen to today's lectures by Dr. Kumarpal Desai in Gujrati, by Dr. Jitendra Shah in Hindi and by Dr. Bipin Doshi in English. For the schedules and joining details please visit:
https://www.jaina.org/page/ParyushanMahaparv2020

With the ongoing COVID-19 Pandemic, Jain Centers across the country are having to cancel their planned activities for the 2020 Paryushan Mahaparv. In the absence of these activities, JAINA has coordinated many virtual events for you to participate in. We are offering daily lectures and virtual Samvatsari Pratikaman for Deravasi, Sthanakvasi, and in English for participants in East, Central and West Timezones

There is no need to register for Deravasi, Aloyana or Sthanakvasi Pratikramans. To join just click on the below link which will take you to the JAINA website where you need to select the event you want to join.

If you have any questions please call Mahesh Wadher at 909 376 4027 or email to Mahesh.Wadher@gmail.com

Click Here to Attend Lectures and Samvatsari Pratikamans

Due to COVID-19, we have to celebrate the auspicious festival of Paryushan and Das Lakshana at home unlike every year at the Jain centers. JAINA is organizing the below-mentioned virtual Pratikramans and Aloyana on Zoom for people to take laabh from home. Kindly forward this message to everyone so they can join.

Jivdaya during Paryushan is the most important of the 5 duties of a Shravak. That is the reason the first day of Paryushan is devoted to AMARI PRAVARTANA - a vow to not indulge in the violence of any kind. We express our acceptance of that vow by contributing to the Jivdaya fund.

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8843 1/2 Longden Avenue, Temple City, CA 91780