Welcome to Jain Sanskar Shivir

1. Welcome to Jain Sanskar Shivir

2. Objectives of Shivir • Cultivate faith in Jainism • Jainism - an art of living life • Apply the knowledge in a day to day life

3. Objectives of class(continued..) • Encourage class participation and discussion • Teach students Jainism based on Shivir curriculum • Have fun and enjoy learning

4. Expectation from Parents • Take interest in your child’s learning and progress • Help your kids do “Nityakrama” preferably in the morning – < 5 min • Help your kids do “Pre bed time Sutra” – 3min

5. Expectation from parents (continue..) • No Homework. There is only Soulwork • Help them with the presentation • Help them apply Jain Principles in daily life

6. Curriculum: • Leshyas • Kashyas • Jiv / Ajiv – an introduction to first two Nav-Tattva

7. Curriculum (continue..) Karma Theory • Basic overview of all 8 karmas and teach connection to kashays and leshyas • go back to karma journal and write the name of karmas in front of each deed

8. Teaching Methods: • Emphasis on fundamental values • Apply learning in daily life. • Soulwork Assignments • Encourage discussion and questions • Karma Journal • Play fun games related to the subject • JAINA text book 302B

9. Need Help • Decide Presentation Topic and let us know • Need volunteers on pooja day • Help with field trip

10. Jain Symbol Three Dots represent the Jain path of liberation (Jain trinity): Samyak Darshan, Samyak Jnana, and Samyak Charitra, which together leads to liberation. Also these Dots represent the three worlds: earth (place for humans, animals, birds, vegetables etc.), hell, and heaven, where all non-liberated souls born, live, die, and suffer. Digit of the Moon represents the region beyond the three worlds wherein reside the liberated souls. Swastika signifies the cycles of births and deaths due to karma, in any of the four forms; heaven, human, tiryanch (animals, birds, and plants), and hell of the worldly (non-liberated) souls. Palm of the hand signifies this assurance; 'do not be afraid', indicating that human beings, which are suffering due to karmic bondage do not need to be disheartened. Wheel of Dharma (Chakra) with 24 spokes represents the religion preached by the 24 Tirthankaras consisting of nonviolence (Ahimsa) and other virtues. Outline figure represents the Jain description of the shape of the universe, resembling a person standing with feet apart and arms resting on both hips.

11. Twelve vows for Laymen • Five Main Vows of Limited Nature (Anuvratas): • Ahimsa Anuvrat - Non-violence (Sthula Pranatipat Viraman) • Satya Anuvrat - Truthfulness (Sthula Mrisavada Viraman) • Achaurya Anuvrat - Non-stealing (Sthula Adattadana Viraman) • Bhramacharya Anuvrat - Chastity (Sthula Maithuna Viraman) • Aparigraha Anuvrat - Non-attachment (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

12. Das Lakshan Dharma (Ten Virtues) • Uttam Kshama – supreme forbearance • Uttam Mardava – supreme gentleness • Uttam Arjava - supreme uprightness • Uttam Shaucha - supreme purity • Uttam Satya - supreme truth • Uttam Sanyam - supreme restraint • Uttam Tapa - supreme austerity • Uttam Tyaga - supreme renunciation • Uttam Akinchanya - supreme lack of possession • Uttam Brahmcharya - supreme chastity

13. The Six Avashayakas - (Six Essentials) • Samayik - a state of total equanimity • Chauvisantho – prayers to the Five supremes, 24 Jinas, and 4 mangalas • Vandana - offering salutations to sadhus (monks) and sadhvis (nuns) • Pratikraman - realizing what we have done wrong and annotating on it • Kayotsarga - meditation of the soul • Pratyakhyan - renunciation

14. 14 Gunasthanas • Mithyatva Gunasthanak - stage of false beliefs with intense raag and dwesh • Saswadan- the stage of having tasted the righteousness • Samyak-Mithyadrashti- stage of fluctuation between the false & right belief • Avirati-samyakdrashti - the stage of the right belief but no renunciation • Deshvirti - the stage of the right belief with the partial renunciation • Sarvavirti or Pramatta samyati - the stage of the total renunciation • Apramatt samyati - the stage of the total renunciation and no carelessness • Nivritti-Badar - the stage of an extraordinary efforts • Anivritti-Badar- the stage of almost passionless state • Sukshma samparay - the stage of the subtle greed • Upashant Kashaya - the stage of the passionless state by the suppression • Kshina Kashay - the passionless stage • Sayogi kevali - the stage of the omniscient with activities • Ayogi kevali - the stage of the omniscient without activities

15. Meditation

16. Twelve Bhavanas (Twelve Reflections) • Anitya - Impermanence of the world - Alone. • Asarana - Birth is inevitably followed by death, helpless in face of death. • Samsara - Worldy life is an ocean of illusion. No permanent relationship. • Ekatva - Aloneness. There is absolute solitude of each soul. • Anyatva - Separateness - Try to know the inner-self to attain “Pure-Self". • Asuci - Impureness of the body. • Asrava - Inflow of Karmic Fusion. • Samavara - Karmic shield is anti-dote to Asrava, stops influx of karma. • Nirjara - to discard- to separate- liberate, Shedding of Karma from soul. • Lokasvarupa - To reflect about the Universe. • Bodhi Durlabha - Unattainability of right faith, knowledge, and conduct • Dharma-Swakhyat- Teachings of the "Tirthankara- Arihant"

17. 6 Leshyas (Color of your soul) People in this state: • Black (worst) -have no compassion or mercy. • Blue -are proud, haughty, and lazy • Brown -Always remain sad and gloomy • Red -careful about their actions and discriminate between good and evil • Yellow - kind, benevolent, and forgive everyone even their enemies • White (Best) - observe the principles of non-violence, truth, non-stealing, celibacy, and non-attachment. They are trustworthy, treat every soul as if it was their own soul, and do not have ill feelings towards anyone

18. AnekantavadaThe Blind Men and the Elephant, by John Godfrey Saxe, American poet (1816-1887) based the following poem on a Jain fable It was six men of Indostan To learning much inclined, Who went to see the Elephant (Though all of them were blind), That each by observation Might satisfy his mind The First approached the Elephant, And happening to fall Against his broad and sturdy side, At once began to bawl: “God bless me! but the Elephant Is very like a wall!” The Second, feeling of the tusk, Cried, “Ho! what have we here So very round and smooth and sharp? To me ’tis mighty clear This wonder of an Elephant Is very like a spear!” • The Sixth no sooner had begun • About the beast to grope, • Than, seizing on the swinging tail • That fell within his scope, • “I see,” quoth he, “the Elephant • Is very like a rope!” • And so these men of Indostan • Disputed loud and long, • Each in his own opinion • Exceeding stiff and strong, • Though each was partly in the right, • And all were in the wrong! Moral: • So oft in theologic wars, • The disputants, I ween, • Rail on in utter ignorance • Of what each other mean, • And prate about an Elephant • Not one of them has seen! • The Third approached the animal, • And happening to take • The squirming trunk within his hands, • Thus boldly up and spake: • “I see,” quoth he, “the Elephant • Is very like a snake!” • The Fourth reached out an eager hand, • And felt about the knee. • “What most this wondrous beast is like • Is mighty plain,” quoth he; • “ ‘Tis clear enough the Elephant • Is very like a tree!” • The Fifth, who chanced to touch the ear, • Said: “E’en the blindest man • Can tell what this resembles most; • Deny the fact who can • This marvel of an Elephant • Is very like a fan!”

19. Tirthankar - Symbol Bhagwan Rishabhdevji - Bull Bhagwan Ajitnathjit - Elephant Bhagwan Sambhavnathji - Horse Bhagwan Abhinandanji - Monkey Bhagwan Sumatinathji - Kraunch-bird Bhagwan Padmaprabhuji - Lotus Bhagwan Suparshvanathji - Swastika Bhagwan Chandraprabhji - The Moon Bhagwan Suvidhinathji - Crocodile Bhagwan Sheetalnathjii - Shrivatsa Bhagwan Shreyansnathji - Rhinocerous Bhagwan Vasupujyaii - Buffalo Tirthankar - Symbol Bhagwan Vimalnathji - Boar Bhagwan Anantnathji - Falcon Bhagwan Dharmnathji - Vajra Bhagwan Shantinathji - Deer Bhagwan Kunthunathji - Goat Bhagwan Arhanathji - Nandavart Bhagwan Mallinathji - Urn Bhagwan Munisuvrat Swamiji - Turtle Bhagwan Neminathji - Blue Lotus Bhagwan Arishtanemiji - Conch Shell Bhagwan Prashvanathji - Snake Bhagwan Mahaveer Swamiji - Lion 24 Tirthankaras

20. 5 Samitis & 3 Guptis • Five Samitis: (Conduct) • Iriya Samiti - regulation of walking. One should walk carefully looking forward about six feet distance so as not to cause the pain or death of any living being. • Bhasa Samiti - regulation of speaking. One should avoid the eight faults of speech during conversation. The eight faults are anger, pride, deceit, greed, laughter, fear, gossip, and slander. Always use sinless and concise speech. • Esnna Samiti - regulation of begging. Monks should search and obtain pure foods and other articles necessary for use, and to use the same in a faultless manner. • Adana Nikshepana Samiti - regulation of taking or keeping. One should lay down or take up an article of use very carefully so as not to endanger the life of small creatures and insects. • Utsarga Samiti - regulation of disposal. One should dispose of waste things properly. • Three Guptis: • Mana Gupti - regulation of mind. One should guard one's mind from impure thoughts such as anger, hate, curse, greed, jealous, ego, etc. Always be forgiving and devote the mind to pious meditation. • Vachana Gupti - regulation of speech. One should guard his speech so that it might not utter harmful, harsh, careless, foul, senseless, embarrassing, or bad language. • Kaya Gupti - regulation of bodily activity. One should guard movement of his body, so as not to hurt others, walking with an eye on the path so as not to harm, or kill an innocent life such as ants, bugs, etc. One should not day dream while doing any activity. Develop decent behavior and manners.

21. Thanks for taking interest in your Self Development

22. Jains and Jainism • Jain refers to those who conquer their inner feelings of hate, greed, and selfishness • Overcoming desires is the chief principle of Jainism • Jains believe in Karma and denouncing material desires to achieve Moksha (blissful state)

23. Founding…. • Created over a period of 24 “teachers” or Tirthankaras • “Reformed” around 500 B.C. by the great teacher and hero Mahavira • Jains believe Mahavira to be the last in a line of teachers • Jains honor these teachers but do not worship them

24. Sacred Texts • Sources of Jain teaching include early scriptures called the Siddhanta and the Anuyoga • These scriptures are the key to learning the non-violence life of Jainism • They were believed to be studied by Mahatma Gandhi

25. God • There is no supreme or superior God

26. Main Goals • Main goal of Jains is to free themselves of their karma and achieve moksha (leave the world that is full of suffering, greed, and desires) • Jains also want individuals to recognize that they themselves are responsible for their own actions, thoughts, and words

27. The Human Condition in Jainism • In a dense forest, a man was pursued by an elephant. He turned to flee, but a demon with a sword barred his path. He tried to climb a great tree, but its trunk was too slippery and he fell into a deep well. At the edge of the well was a small clump of roots, which he just managed to grasp to prevent his fall, but looking down he saw snakes, including a great python, ready to devour him. When he raised his head again he saw mice nibbling at the roots to which he was clinging. Meanwhile the enraged elephant had dislodged a wild bee’s nest disturbing the bees which began to sting the man. However, a single drop of honey fell upon his tongue and he immediately forgot his perils and thought only of getting another drop of the honey.

28. Man = Human Soul Forest = Samsara (the endless wheel of reincarnation) Elephant = Death Demon = Old Age Well = Human Life Snakes = Passion Python = Hell Tree = Enlightenment (far to difficult for an ordinary soul to achieve) Bees = Disease and Pain Honey = Trivial pleasures of life that distract from the true suffering of existence The Human Condition in Jainism

29. Man and Nature • In Jainism life is lived in a state of Ahimsa • This is the complete avoidance of harm or any activity that may bring harm or cause harm to any living thing • Deep respect for nature

30. Rituals and Basic Beliefs • Some stricter forms of Jainism will not allow a Jain to own any other property with the exception of: robes, a broom, a bowl, and a walking stick. A Jain may not live in a building other than for a short period of time and must beg for all of his/her food

31. Rules for Moral Behavior • All Jains must follow the five major principals of Jainism: • #1 - Ahimsa: Complete avoidance of harm (this is essential to the pursuit of Moksha). All living beings are equal therefore harming one would be equal to harming one’s self. • #2 - Satya (Truthfulness): Deliberation before any speech and avoidance of any saying anything painful to others • #3 - Asteya (Non-stealing): This also includes the avoidance of greed and exploitation. • #4 - Brahmacharya (Chastity): Monks and Nuns remain celibate. To laypeople monogramy and faithfulness are key. • #5 - Aparigraha (Detachment from material things): Material pleasures are transitory illusions, and Jains try to limit their acquisition of wealth, contributing instead to humanitarian causes.

32. Hero Story Mahavir was born in 599 B.C. as a prince in Bihar, India. At the age of 30, he left his family and royal household. He gave up his worldly possessions, including clothing, to become a monk. He spent the next twelve years in deep silence and meditation to conquer his desires and feelings. He went without food for long periods and carefully avoided harming or annoying other living beings (animals, birds, and plants). By doing so, he finally reaching Nirvana/Moksha/keval-jnana. For the next 30 years he preached to people in India attracting many followers from every caste. He organized his followers, into a four fold order: monks (Sadhu), nuns (Sadhvi), laymen (Shravak), and laywomen (Shravika). At the age of 72 (527 B.C.), Lord Mahavir died and his purified soul left the body and achieved complete liberation. He became a Siddha. On the night of his salvation, people celebrated the Festival of Lights (Dipavali) in his honor. Unlike Buddha, Jainism existed before Mahavir so he is considered reformer rather than a founder.

33. Organization of Jainism • Two primary fractions: Digambaras: Believe that nudism is important to show detachment from all material goods. Populate mainly northern India. Shevetambara: Believe simple white robes are are acceptable. Populate mainly southern India. Discipline is more rigorous and opposes any form of image worship. • Both developed separate bodies of religious literature

34. Organization Continued …. • Monks and Nuns live in temples • Individuals (called laymen and laywomen) practice on their own but still attend temples