OM-ARHAM

KEVALAJÑĀNAVINAYATĀPASYA-SAṄGHA THE UNIVERSAL JAIN SAṄGHA (RELIGIOUS COMMUNITY) [78 of 78]

(← TARGET … https://www.om-arham.org/blog/view/13871/certificate-of-incorporation-of-the-kevalajnanavinayatapasya-sa%25E1%25B9%2585gha)

APPENDIX VII

Admission regulations [6 of 6]

Procedure [2 of 2]

THIS TARGET IS OBVIOUSLY CONNECTED WITH RIGHT PERCEPTION, KNOWLEDGE AND RENUNCIATION THAT IS POSSIBLE TO MASTER.

The ascetic (muni, śramaṇa) who has not acquired the right perception (samyagdarśana) based on the tenets contained in the Scripture cannot own the faculty-of-discrimination (bhedavijñāna). In its absence, he is not able to discriminate between the self and the non-self. He considers passions (kaṣāya) as own-nature and does not make efforts to dissociate himself from attachment (rāga), aversion (dveṣa), and delusion (moha). He indulges in the objects of the senses and causes injury (hiṃsā) to the living beings having six kinds of bodies – ṣaṭkāya. He does not observe asceticism, marked by renunciation. He remains devoid of the supreme meditation, the source of the knowledge of the pure-soul. Thus, without the knowledge of the Scripture (samyagjñāna) and the right perception (samyagdarśana), proper effort in self-control, control of the senses and concentration of the mind (saṃyama) cannot be observed.[1]

The subside of the right perception (faith)-deluding karma should be known to have the karmic bondage of all the eight karmas of knowledge-obscuring etc. along with wrong faith one due to wrongness.[2]

It should be known that all the species of the deluding karma are destroyed (with transition) in REGULAR SUCCESSION. But the passion of greed does not undergo destruction or transition, as a rule, at this stage.

(The regular transition means the transition of passions in the order of anger, pride, deceit and greed. THERE IS NO IRREGULAR TRANSITION).[3]

Thus, before anger is not conquered, there will continue to exist pride, deceit, greed, wrong view, injustice and the impossibility of emancipation.

At the seventh stage, apramatta guṇasthānaka, anger is either absolutely stilled or actually destroyed, and pride, deceit and avarice remain only in a slight degree (sañjvalanakaṣāya).[4]

The third stage of spiritual development in Jain Yoga corresponds to the 7^thGuṇasthāna, apramatta guṇasthānaka, with the aim of achieving FREEDOM FROM ANGRY and SAMYAKTVA, which is also only achieved in the eighth Guṇasthāna, then the kṣapakaśreṇi is to take for the ninth Guṇasthāna.

At the ninth stage, apūrvakaraṇaguṇasthāna, ANGER is actually destroyed according to bandha phase of karma and in the same stage FEAR is conquered too and thus the INTERMEDIATE TARGET is hit.[5]

Therefore, no one who wants to embark on the path of spiritual development can avoid beginning to subdue and destroy anger. If a spiritual aspirant wants to do what is good for him for this life and the next, here he can immediately out of voluntary decision start the spiritual path through taming the passion of anger as follows:

1. Accurately count and report each and every anger arising according to intensity for three months.

Even though the other passions do not follow irregular transition, we start to have an eye on them in the same time and starting with

2. counting for three months each time when just telling or asking a name for no reason or telling a name when asked when it could harm someone (belonging to the passion delusion/intrigue),
3. counting each time if there rise the passion for gaming (belonging to the passion greed), and
4. to count each time for three months if you have decided against your conscience (against straightforwardness of the self).

Record these four things on the spreadsheet daily for three months and then submit only lines 17-26 of the Excel spreadsheet with the application for membership in the Kevalajñānavinayatāpasya-saṅgha.

Non-vegetarians may request the table for membership as a passive member or spiritual aspirant for their benefit, but for the active member it needs the parameter of the 5th guṇasthāna and the prospect to ascend.[6]

May vegetarians eat Onions, Garlic and roots too – AN OBSTACLE FOR BEING JAIN OR NOT?

Sudharma Gautama, the fifth Guṇadhara, asks Mahāvīra:

Question 206. Bhante! If a follower of the Śramāṇa path (downfall of the 2nd lay vow) has not generally renounced falsehood in the beginning, but later when he renounces it, what does he do?

Answer 206. Repeat for falsehood the same 147 forms (i.e., 49x3 for the past, the present and the future) as noted above for slaughter (see p. 31 of MĀHAVRATAS and AṆUVRATAS in comparison to the Bible : OM-ARHAM - https://www.om-arham.org/file/view/12621/mahavratas-and-a%E1%B9%87uvratas-in-comparison-to-the-bible). So also for (breaking the 3rd, 4th and 5th lay vows) usurpation, sexual behaviour and possession. The followers of the Śramāṇa path are all like this; the followers of the ājivikas are not like this.^[7]

The ājivikas Way of reasoning is as follows: Every living organism lives on by eating some form of life. So they beat, cut, pierce, scissor, peel, even kill others to acquire food. The following twelve sects have been identified as the adherents of the ājivikas way: Tāla, Tālapralamba, Udvidha, Samvidha, Avavidha, Udaya, Namodaya, Narmodaya, Anupālaka, Saṇkhapālaka, Ayambulla and Kātara. Gośālaka^[8] is their prophet and lawgiver. They are obedient to their parents. They don't eat five kinds of fruits viz, umbara fruit, banyan fruit, berry, sattara fruit and pipal Fruit. They do not take onion, garlic and other roots. They earn their livelihood with the help of oxen who have not been turned into bulls by castration and by piercing of the nose, and injure not any mobile form of life. When even the followers of Goṥālaka refrain from causing harm to other living beings in earning their livelihood, then what to speak of the followers of the ṥramaṇa path, who neither perform, nor order, nor approve the following fifteen professions: professions using fire, forest, management of vehicles, transport, plough and spade, teeth, bone and skin, lac, hair, liquor and other drinks, opium and other intoxicants, oil press and other pressing machines, castration, lighting wild fires for deforestation, removing water from lake, tank and pool and running immoral traffic in women. The followers of the ṥramaṇa path become pure and sanctified by practicing vows, restraining from these activities, and then, having worthily lived their lives on this earth, find a worthy place in one of the heavens.[9]

Conclusion: Jain sadhu-s are those who observe the five great vows (mahāvratas), each with its 49 shades in the past, present and future, totally 147 shades; not eating onions, garlic and roots are outward signs of the followers of Gosālaka.

Jain-laymen is a synonym for those spiritual aspirants who observe the five minor vows (aṇuvratas) each with its 49 shades which includes, at the time of embracing them, for performing the 8-fold atonement for any such deed done in the past, desists from it in the present and renounces it for the future.

The atonement for the 25 transgressions of the aṇuvratas (5 of each) committed in the past, may be by three modes and three means, or by three and two, or three and one or two and three, or two and two, or two and one, or one and three, or one and two, or one and one. (In all, 49 forms).[10]

The spiritual aspirant may learn first that even though the five aṇuvratas cannot be kept without transgression as long as the second degree of intensity of the passions are subdued and destroyed. The second level of intensity of the 4 cardinal passions are called ‘minor vow preventing’, because of this circumstance. It has to be known that rāga (lust, wanton, desire, infatuation) are the cause of the rise of these 4 passions, end up in anger, hate and jealousy.[11] These is a parallel to the six inner enemies.

“Karma can enter through the four emotions (kaṣāya), the exercise of which binds the soul to the cycle of births, for when anger is indulged (krodha āśrava) it burns the soul of him who indulges, as well as the soul of the person he hurts can, and so both are harmed. Conceit and pride (māna āśrava) are terrible enemies to advance and open the door to all kinds of karma, besides they are the mortal enemy of courtesy, by which merit is gained. Deceit and intrigue (māyā āśrava) lead to many kinds of falsehood in word and deed, and thus much evil karma is accumulated; and lastly, greed/stinginess/greed (lobha āśrava) leads first to deceit and then to actual stealing, opposed to self-sacrifice and self-restraint.

The Jaina say that these four evil emotions must be controlled through principle in order to cultivate the corresponding virtue. So, the angry man must exercise forgiveness, the proud man humility, the deceptive openness, and the greedy contentment.”[12]

An ascetic can also stop the flow of karma by faithfully observing his ten great duties.[13] The first of these duties is forgiveness (kśamā): every day and every moment of the day a monk must learn to control his anger, and instead of giving in to anger, perform the difficult duty of forgiveness.[14] The first duty of the 10 of Yatidharma. These are binding on the layman also, PROPORTIONATELY.[15]

FIRE a metaphor for the four cardinal PASSIONS. From the sixth guṇasthāna, sādhus/munis – sādhvīs/āryās have to renounce fire.

Kindling fire to get boiled water as prescribed, or to boil v)rīhi or śāli white rice or to brew bhaṅga[16] with the plant of Cannabis sativa indica, the 1^st, 13^th and 17^th grain, respectively, given to Ajitanātha as a birthday present from Kubera,[17] and lighting fire for it, has nothing to do with the fire on that must be renounced, for it is written:

“Gautama, there is blazing up a frightful fire which burns¹  the embodied beings; how have you put it out?' (50)

"Taking water, excellent water, from (the river) produced by the great cloud, I always pour it over my body; thus sprinkled the fire does not burn me." (51)

Kēsi said to Gautama, 'What do you call the fire?' To these words of Kēsi Gautama made the following reply: (52)

"The passions are the fire; knowledge, a virtuous life, and penances are the water; sprinkled with the drops of knowledge the fire of the passions is extinguished and does not burn me." (53)[18]

If a layman were to cherish the sin of anger unconfessed and unrepented of it, instead of all the opportunities these various ministries give, he would undoubtedly go to hell at his death.[19]

“…DO NOT BE ANGRY. ABANDON PERSISTENCE (IN ANGER) AND FORGIVE HIM COMPLETELY LIKE A BROTHER. FOR PASSIONS OF INFINITE DURATION LEAD TO HELL, NOWHERE ELSE…”[20]

ONE WHO RECOGNIZES THE CONNECTION OF DEFEATING ANGER WITH DEFEATING FEAR, CAN ALSO CHECK FOR HIMSELF EVERY TIME FEAR ARISES THAT ANY OF THE SIX ENEMIES WITHIN ARE STILL PRESENT.

CONCLUDING THOUGHTS

BENEFICIAL FOR SPIRITUAL PROGRESS

KARMA and the process of gaining freedom from śoka (suffering), bhaya (fear), etc. but only for bhāvyas (souls capable of emancipation), s. Kuṇdakundāchārya's promise In Pañchāstikāyasāra, Pravacanasāra and Gunadhara’s Kaṣāya-pāhuḍa (manual for kṣayopaśama on the kṣapakaśreṇi)

Cannabis sativa indica (hemp) instrumental for śukla dhyāna (pure meditation)

Statement by Mahāvīra about the fertility of hemp seeds, see JAIN DHARM EK VEGYANIK DRSTIKON | Saṁvara [part 2327] | Facebook - https://www.facebook.com/groups/692614454130155/posts/1744953092229614/?comment_id=1744969958894594.

Cannabis sativa indica

Cannabis sativa indica is belonging to Kubera’s birthday-present for the second JINA, Ajitanātha.[21] It is not making dependent and is therefore not a drug like alcool, cocain, etc. It does not have to mix up or associated with such. It is a means what helps to keep the mind steady within the range of pure thoughts, it is for the hungry people the means of endure days of starvation of fasts easily. [22]

Matted hairs and being Jain?

The first Tīrthaṅkara Ṛṣbha, let his hair grow and thus taking his example is not an impediment to dīkṣā, on the contrary it is the sign of taking dīkṣā of one's own will and not through a guru.[23] In addition, the seniority is visible.

Bāhubali was so deep in meditation that he wouldn’t pull his hair out... AΩ

There are also inscriptions in Śravaṇabelagola of Jain monks with matted hair.

Many think that someone with matted hair cannot be inside the first wall of the Samavasaraṇa while they are outside, but when they get through the second wall, they see at all 4 gates of the third wall in the Samavasaraṇa Tumbarus with matted hair as gatekeepers.[24]

Compared to most other religions, it is important to note that Jinism has a very defined meaning.

«Small truth, clear words

Great truth, great silence»

Rabrindranath Tagore Nobel Laureate in Literature 1913, (1st Asian-born Nobel Laureate).

4^th of August 2012[25]