Chapter 01 – Pancha Paramesthi
Namo Arihantänam : I bow down to Arihanta, Namo Siddhänam : I bow down to Siddha, Namo Äyariyänam : I bow down to Ächärya, Namo Uvajjhäyänam : I bow down to Upädhyäy, Namo Loe Savva-Sähunam: I bow down to Sädhu and Sädhvi.
Eso Pancha Namokkäro : These five fold reverence (bowings downs), Savva-Pävappanäsano : Destroy all the sins, Manglänancha Savvesim : Amongst all that is auspicious, Padhamam Havai Mangalam : This Navakär Mantra is the foremost.
The Navakär Mantra is the most important mantra in Jainism and can be recited at any time. While reciting the Navakär Mantra, we bow down to Arihanta (souls who have reached the state of non-attachment towards worldly matters), Siddhas (liberated souls), Ächäryas (heads of Sädhus and Sädhvis), Upädhyäys (those who teach scriptures and Jain principles to the followers), and all (Sädhus and Sädhvis (monks and nuns, who have voluntarily given up social, economical and family relationships). Together, they are called Pancha Paramesthi (The five supreme spiritual people). In this Mantra we worship their virtues rather than worshipping any one particular entity; therefore, the Mantra is not named after Lord Mahävir, Lord PärshvaNäth or Ädi-Näth, etc. When we recite Navakär Mantra, it also reminds us that, we need to be like them. This mantra is also called Namaskär or Namokär Mantra because in this Mantra we offer Namaskär (bowing down) to these five supreme group beings. Recitation of the Navakär Mantra creates positive vibrations around us, and repels negative ones.
The Navakär Mantra contains the foremost message of Jainism. The message is very clear. If we want to be liberated from the cycle of life and death, we need to renounce worldly affairs by becoming a monk or a nun. This is just the beginning. If we stay on the right path, we will progress to a higher spiritual state, Kevali or Arihanta, and ultimately proceed to become Siddha after nirvana (liberation from the cycle of birth and death). The goal of every soul is to become a Siddha.
Arihantas
The word Arihanta is made up of two words: 1) Ari means enemies, and 2) Hant means destroyer. Therefore, Arihanta means a destroyer of enemies. The enemies referred to here are internal: inner desires and passions. The passions include anger, ego, deceit, and greed. Until we eliminate these passions, the real nature or the power of our soul will not be realized or manifested. When a person (soul) wins over these inner enemies he/she is called a Kevali (omniscient) and Jina (victor).
This state of not having passions and omniscience is manifested when that person has completely destroyed the four-Ghäti karmas (destructive) namely:
• Jnänävaraniya (knowledge obscuring) Karma • Darshanävaraniya (perception obscuring) Karma • Mohaniya (deluding) Karma • Antaräya (obstructing) Karma
These karmas are called Ghäti (destructive) karmas because they directly affect the true nature of the soul. When these Karmas are destroyed, a person attains the following four infinite qualities (Anant Chatushtay) and is called a Kevali.
• Kevaljnän (Anant Jnän) – Perfect knowledge due to the destruction of all Jnänävaraniya Karmas • Keval-Darshan (Anant Darshan) – Perfect perception due to the destruction of all Darshanävaraniya karmas • Anant Chäritra – Passionless state due to the destruction of all Mohaniya Karmas • Anant Virya – Infinite energy due to the destruction of all Antaräya Karmas.
A Kevali who revitalizes the Jain religion and establishes a Jain Sangh (four-fold Jain order) consisting of Sädhus, Sädhvis, Shrävaks (male householders), and Shrävikäs (female householders), is known as Tirthankar or Arihanta. During every half time cycle, only twentyfour individuals rise to the level of Tirthankar. The first Tirthankar of our time period was Lord Rushabhdev, and the twenty-fourth and last Tirthankar was Lord Mahävir. Lord Mahävir lived from 599 BC to 527 BC.
According to some, all Kevalis are called Arihanta as they have destroyed inner enemies.
At the time of Nirvän (liberation from the worldly existence), Arihanta sheds off the remaining four Aghäti (Non-destructive) karmas:
• Näm (body determining) Karma • Gotra (status determining) Karma • Vedaniya (feeling producing) Karma • Äyushya (life span determining) Karma.
These four karmas do not affect the true nature of the soul; therefore, they are called Aghäti karmas. They are related to the physical body of the soul. After attaining liberation (death) the souls of Arihantas are called Siddhas.
Attributes of Arihantas Tirthankars have in total 12 unique characteristics. Of those, four are main attributes known as Atishaya. The other eight attributes are endowed by heavenly gods and are known as Pratihärya.
Four Main Attributes (4 Atishaya) • Omniscience • Delivers Extraordinary sermon • Worshipped by mundane souls of the whole universe • No calamities or diseases exist in his vicinity.
Some Jains believe the four Anant Chatushtay (Infinite knowledge, Infinite perception, Infinite Energy, Perfect Conduct) instead of 4 Atishaya.
Eight Other Attributes (Pratihärya – endowed by heavenly gods)
Simhäsan A divine seat from where Arihanta delivers sermons Bhämandal A halo around Arihanta’s head Chämar Angels are waving fans (Chowries) to show Arihanta’s greatness Chhatras A three tier divine umbrella over the head suggests that he is the king of the entire universe which consist of three regions – Hell, Earth, and Heaven. Ashok Vruksha A tree under-which Arihanta sits Pushpavrusti A continuous shower of fragrant flowers Dev-dundubhi A divine announcement declaring Arihanta’s sermons Divya-dhwani A celestial music accompanying Arihanta’s sermons
Thirty Four Atishaya
These 12 attributes, when elaborately explained are counted as 34 Atishaya. Both Shvetämbar and Digambar account for thirty-four Tirthankar Atishay. Some Atishayas are birth related, some are created by heavenly gods (Devas), and some are realized at the time of Kevaljnän.
By Birth, Arihanta has the most beautiful, powerful, and proportionally built body with 1008 auspicious birth marks. As he is full of compassion, his blood is white, like milk. His breath is fragrant, like a lotus and his body does not generate any waste. He is always disease free. He has very soothing, peaceful, and serene voice which can be heard from very long distances. His language can be easily understood by all – humans and animals alike. He can be seen and heard from all four directions. Everyone listens to the sermon keeping their animosities aside.
In his vicinity the weather is always pleasant and there are no calamities for miles. The Samavasaran can accommodate all. Dharma Chakra (symbolic wheel of religion) and Ashta Mangal (eight embellishments) are also present at the Samavasaran.
Siddhas Siddhas are liberated souls. They are no longer among us because they have completely ended the cycle of birth and death. They have reached the ultimate highest state, the state of liberation. They do not have any karmas, and they do not collect any new karmas. This state of true freedom is called Nirvan. By destroying all 8 types of karmas Siddhas acquire 8 unique attributes. They are as follows:
Eight Attributes of Siddhas:
Anant Jnän Infinite knowledge Anant Darshan Infinite perception Avyäbädha Sukha Eternal happiness Anant Chäritra Perfect conduct Akshaya Sthiti Immortality Arupitva Formlessness Aguru Laghutva No Status (Neither heavy or light) Anant Virya Infinite energy
Ächäryas
The teachings of Lord Mahävir, the last Tirthankar, is carried on by the Ächäryas. They are our spiritual leaders. The responsibility of spiritual (not social or economical) welfare of the entire Jain community rests on the shoulders of the Ächäryas. Before reaching this state, one has to do an in depth study and achieve mastery of the Jain scriptures (Ägams). In addition to acquiring a high level of spiritual excellence, they have the ability to lead the congregation of monks, nuns and laypeople. Generally, they have the knowledge of various languages and other philosophies and religions of the world. Ächärya is the head of the Jain congregation. They possess the following 36 qualities:
Thirty six Attributes of Acharyas :
Elimination of Eighteen Impurities Control over the enjoyments of the 5 senses 05 Touch, Taste, Smell, Sight, and Sound
To follow 9 restrictions for observance of celibacy 09 Not to live where householders live Not to sit alone with a person of the opposite sex
Not to talk alone with a person of the opposite sex Not to observe the body of the opposite sex To eat bland food To avoid food, which produces impurity of mind Not to decorate the body Not to remember past sensual pleasures Not to listen to the private conversations of others
To avoid the 4 types of passions 04 Anger, Ego, Deceit and Greed
Eighteen Qualities to Acquire Follow The Five Great vows 05 Nonviolence Truthfulness Non-stealing Celibacy Non-possessiveness / Non-possession Observe The Five Codes of conduct 05 Knowledge Faith Conduct Penance Vigor Observe Five Regulations 05 While walking, talking, getting alms, putting clothes and other things and disposing bodily waste Restraint Three Activities Regarding activities of mind, speech and body 03
Digambar Tradition Digambar list of thirty-six attributes of Ächäryas as follows :
Six External austerities 01 Anashan (Not eating for a set period of time) 02 Unodari (Eating less than needed) 03 Vrutti-sankshep (Eating within the limits of predetermined restrictions) a) Material- Eat only a certain number of items b) Area- Eat only within limits of a certain area c) Time- Eat only at certain time d) Mode- Eat food obtained or made only by certain means 04 Ras-tyäg (Eating non-tasty food – example. Äyambil Tap) 05 Käyä-klesha (Penance, tolerating physical pain voluntarily) 06 Sanlinatä (Staying in a forlorn place and occupying minimum space)
Six Internal austerities 01 Präyashchitta (Repentance or remorse) 02 Vinay (Humility, Respect for others) 03 Veyävachcham (Selfless service to monks, nuns and needy) 04 Swädhyäy (Study of religious scriptures) 05 Dhyäna (Meditation) 06 Käyotsarga (Giving up physical activities and staying absorbed in the soul)
Ten Virtues 01 Kshamä (forgiveness)
02 Märdava (Humility)
03 Ärjava (straightforwardness)
04 Shaucha (content – absence of greed)
05 Satya (truth)
06 Sanyam (restraint of all senses)
07 Tapa (austerities)
08 Tyäg (charity)
09 Äkinchan (non-possessiveness)
10 Brahmacharya (celibacy)
Five Ächär (codes of conduct)
01 Darshanächär (codes of faith)
02 Jnänächär (codes of knowledge)
03 Chäriträchär (codes of conduct)
04 Tapächär (codes of austerities)
05 Viryächär (codes of energy or vigor)
Six Ävashyakas (essential duties)
01 Devapuja Prayer to Tirthankars
02 Gurupasti Devotion and service to ascetics
03 Swadhyay Studying of Scriptures
04 Samyam Self restraint
05 Tap Penance
06 Dana Charity
Three Guptis (control) 1. Mano Gupti (control over mind) 2. Vachan-Gupti (control over speech) 3. Käya Gupti (control over body)
Upädhyäys
This title is given to those Sädhus who have acquired complete knowledge of the Jain scriptures (Ägams) and philosophical systems. They teach Jain scriptures to other ascetics and laypeople. Upädhyäys possess 25 attributes. These 25 attributes are the symbolic representation of the 25 Jain scriptures they study. These scriptures are as follows:
Twenty Five Attributes of Upädhyäys
11 canonical texts (Angas) compiled by Ganadhar, who were the immediate disciples of Tirthankar 12 canonical texts (Upängas) compiled by Shruta Kevalis 1 scripture of proper conduct 1 scripture of proper practice
According to Digambar Tradition Upädhyäy has Knowledge of 11 Anga Agams and 14 Digambar Anga Bähya Agams.
Sädhus and Sädhvis
When householders desire to detach from the worldly aspects of life and gain a desire for spiritual uplift, they renounce worldly lives and become Sädhus (monk) or Sädhvis (nun). A male person is called Sädhu, and a female person is called Sädhvi. Before becoming Sädhu or Sädhvi, a lay person must stay with Sädhus or Sädhvis to understand their life style and do religious studies for several months. When they feel confident that they will be able to live the life of a monk or a nun, they inform the Ächärya that they are ready for initiation. If the Ächärya is convinced that they are ready and are capable of following the vows of Sädhu or Sädhvi, he prepares them for Dikshä. Dikshä is an initiation ceremony, following, which a householder becomes a monk or a nun. At the time of Dikshä, the Sädhu or Sädhvi take five major vows for the rest of his/her life.
5 Great Vows
Commitment of Ahinsä Non-violence Not to commit any type of violence.
Commitment of Satya Truth Not to indulge in any type of lie or falsehood.
Commitment of Asteya Non-stealing Not to take anything not given properly.
Commitment of Brahmacharya Celibacy Not to indulge in any sensual pleasures
Commitment of Aparigraha Non-possessive Not to acquire more than what is ness needed to maintain day-to-day life.
The great vows of monks and nuns imply not doing, not asking someone to do, nor appreciating someone’s act of breaching of these vows by mind, body or speech. Sädhus and Sädhvis have 27 attributes as follows.
27 Attributes of Ascetics (Monks and Nuns)
• Five great vows as above 5 • Protection of Five one-sensed lives (water, fire, earth, air and plant known 6 • as Sthävar souls) and One group of moving living beings (two- sensed to • five- sensed living beings) known as Tras souls • To control pleasures of five senses (Touch, Taste, Smell, Sight, Hearing) 5 • To observe restraints 1 • To control mind, speech, and body 3 • Not to eat before sunrise and after sunset 1 • Forgiveness 1 • Avoidance of greed 1 • Endure hardship 1 • Endure suffering 1 • Introspection 1 • Keep heart pure 1
Some scriptures mention following 27 attributes of Ascetics
• Five Great Vows (Mahävrata) 5 • Control of 5 senses 5 • Devoid of Kashäya – Four Passions: Anger, Ego, Deceit, Greed 4 • Guptis – Control of mind, speech and body 3 • Bhäv (Dharma and Shukla Dhyäna), Karan (following prescribed activities 3 and regulations) and Yoga • Darshan, Jnän, and Chäritra 3 • Forgiveness 1 • Samvega – Disinterested in worldly affairs and interested in liberation 1
• Conquering of Parishaha – Enduring hardships and suffering with equanimity 1 • Sanllekhanä – Endurance and fearlessness towards death and associated 1 pains. Also accepts voluntary death
Digambar Tradition – Attributes of Monks
Digambar account of attributes for their Monks (Sädhus) varies somewhat with one significant requirement that male monks are sky-clad or do not wear any clothes.
5 Great Vows Mahävrata (the same five great vows as described above)
5 Samiti
• Iryä Samiti (carefulness while walking)
• Bhäshä Samiti (carefulness in talking)
• Eshanä Samiti (carefulness while getting alms)
• Ädäna- Nikshepanä Samiti (carefulness while putting clothes and any objects)
• Parishthä Pän Samiti (carefulness while disposing excreta)
5 Control of five senses 6 Ävashyaka (six essentials – same as in Digambar Ächäryas)
6 other attributes
• Kesha Loch (Plucking of your own hair)
• Asnäna (No bathing)
• Bhumi shayana (Sleeping on the floor)
• Adantadhovan (No brushing of teeth) • Uttisthan Ähär Sevan (Eating food in standing posture only)
• Eka Bhukti (Eating once a day only)
Some books include monks do not wear any clothes as an attribute in this section. According to them Monks have 28 attributes instead of twenty-seven.
The Jain ascetics follow the above attributes. Their activities are directed towards the uplift of their souls to the state of liberation hence they are very unique.
To t a l A t t r i b u t e s o f P a n c h a P a r a m e s t h i
No. of Attributes Arihanta 12
Siddha 08
Ächärya 36
Upädhyäy 25
Sädhu/Sädhvis (Monks/Nuns) 27
Total 108
108 beads of Mälä (Navakärväli) symbolically represent these 108 attributes of Pancha Paramesthi.
