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DHARMA ( /keZ )

 

                      The definition of "Dharma"

The Acharyas have defined 'Dharma' in different ways, but the meaning is the same, Acharya's, opinion is the same. For example, there are many languages, each and every language has its own words. In Hindi we say 'Dhuda'( nw/k ), in Kannada 'Halu'( gkyw ) in Sanskrit 'Payas' ( Ik;l ), in, English Milk and so on in other languages; but behind them the thing of Milk is 0nly one, it does not change in its taste and in its characteristics.

/kjrhfr /keZ% A

The Dharma, which leads us to real and infinite bliss, is very different from worldly happiness. Because, worldly happiness is found with sorrow, difficulties, troubles etc., so only that which is full of happiness or bliss is known as 'Dharma'. Moreover, the Dharma is eternal and is devoid of controversy. It means nobody is there to point out faults of Jin -Dharma by tact ( ;qfDr ), perception (izR;{k), inference (vizR;{k) etc. not only in ,the present, but also in the past and will be in future, and in three 'Lokas' also (Adho Lok-the hells, Madhya Lok-in which we are living and Urdhva Lok-heavens). It is natural, that it is a feeling of beauty itself. So Acharyas said "LoHkkokssvrZd xkkspj.' It means there is no reasoning to establish nature. Many people do not know what is 'Jain Dharma' but they should know it. Jain Darma is eternal, natural, scientific and logical.

I shall explain some other definitions of the Dharma in short. The same are explained in detail in the 'Granthas' by the Acharyas. oR;qlgkoks - The nature of substance (things) is called Dharma by some Acharyas.

 

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For example, the nature of fire is hot; the nature of water is cold. Puran-Galan is 'Pudgala' means getting together and being separated of Parmanus, these activities are known as the nature of Pudgala (matter); it is called its Dharma. The nature of soul is Chaitanya (knowing and seeing i.e. Kkrk&n`"Vk ); it is called its Dharma.

 

mRre {kek eknZoktZo kkSp lR; L;ae riL;kxkfdUpU; czgep;kZf.k /kekZ% A i.e.

 

Forgiveness, Humility, Honesty, Contentment, Truthfulness, Self-restraint, Austerity, Renunciation, Non-attachment and Chastity are called Dharma by some Acharyas. These are natural and original qualities of soul. From one sensed to five-sensed, Jivas have all these qualities but they are covered, by Karmas. Muktatamas i.e. Siddhas and Arhantas have severed them by destroying all Karmas. We also try to acquire these qualities.

 

     pkfjRra [kyw /Eeks /kEeks tks lks leks fRr f.kf}VBks A

   eksgD[kksg fogh.kks ifj.kkeks vIi.kks gq leks AA

 

   Verily, Charitra is known as Dharma and the

Sam-Parinama or Bhav of soul (Atma) is called Charitra. Dharma is Samata i.e. equanimity of the soul, i.e., neither love nor the hatred with anything or a person or may be worldly things. In the Samsara, good things and bad things happen with Samsari Jivas. Not to indulge in good or bad things is called Sam-Parinam or Samta Bhav of the soul (Atma). To, be devoid of Moha(eksg), Mithyatva (feF;kRo), Kshobha ({kksHk) and Rag-Dvesh (jkx&}s"k) is called Sam- Pari nama or Samta or Sam-Bhav by Acharyas.

thok.ka jLo.ks /kEeks The protection of all kinds of living beings is called Dharma.

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"vfgalk ijeks /keZ% A" Non- Violence is called the

supreme-highest-Dharma by Acharyas. 'jRu=; dks /keZ dgk' Three Jewels i.e. Right Belief - Samyag Darshan (lE;x nkZu), Right Knowledge Samyag Gyan (lE;x Kku), Right Conduct Samyag Charitra (lE;x pfj=), are called Dharma. Although there is a variety of definitions of Dharma, but the aim behind is only one, meaning implied is only one. All these lead to Moksha.

Three jewels, Ten Dharmas, Non- Violence, Sam-Parinam etc. are qualities of Atma. One who believes in 'Jinendra-Vani gets Samyag-Dharshan and after getting Samyag-Darshan, he acquires knowledge, his pure qualities and achieves Moksha lE;x gradually. The path of Moksha is constituted by Ratna-Traya i.e. Right Belief, Right Knowledge and Right Conduct.

Ratna- Traya is divided into two categories, one is called the practical category (Vyavahara-Ratna-Traya) and the other one is called the real category (Nishchaya Ratna-Traya). According to practical point of view, the belief in Veetrag Bhagwan, Siddhanta Shastras, Nirgrantha Guru and seven Tattavas is known as 'Vyavahara-Samyag Darshan'.

VEETRAG DEVA - one who has destroyed four Ghatia Karmas-means one who is free from 18 Doshas (nks"k) - defects or faults. Eighteen Doshas are Janam (tUe) - birth, Budha (cq<kik) - oldage, Pyas (I;kl) - thirst, Bhookh (Hkw[k) - hunger, Ascharya (vkp;Z) astnonishment, Aarat (vjfr) - regret, Dukh (nq[k) - pain, Rog (jksx) - disease, Shoka (kksd) - grief, Mada (en) - ego, Moha (eksg) - attachment, Bhaya (Hk;) - fear, Nidra (funzk) sleep, Chinta (fpUrk) - worry, Sweda (Losn) - sweat, Raag (jkx) - affection, Devesha (}s"k) - hatred, and Marana (ej.k) -death.

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NIRGRANTH GURU - One who has left internal and external attachment is called Nirgranth Guru.

SIDDHANTA SHASTRAS - which lead us towards the Moksha and which teach us good ways i.e. how to sit, how to eat, what to eat, when to eat, how to walk, how to talk, etc. and which teach us aspects of Ratna- Traya, soul etc. Moreover, those which contain definition and explanation of seven Tattavas, nine Padarthas, six Dravyas and five Asthikayas are called 'Siddhanta-Shastra'. It means Shastras in which 'Divya-Dhvanee' of Veetraga Deva is compiled, are known as Siddhanta-Shastra. Divya-Dhvanee is classified into four anuyogas viz., Prathamanuyog, Karamanuyog, Charananuyog and Dravyanuyog.

 

 

 

 

 

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