Jain Philosophy (2) 02 – Pancha Parmeshtis (Five Reverend Personalities)

Jain Philosophy (2) 02 – Pancha Parmeshtis (Five Reverend Personalities)

Namaskär Mahämantra

Namo Arihantänam

Namo Siddhänam

Namo Äyariyänam

Namo Uvajjhäyänam

Namo Loe Savva Sähunam

Eso Pancha Namukkäro

Savva Päva Ppanäsano

Mangalänam Cha Savvesim

Padhamam Havai Mangalam

Namo Arihantänam

I bow to Arihantas who have achieved enlightenment by overcoming inner enemies and weaknesses, who have attained infinite knowledge, infinite bliss, and showed us the path, that ends the cycle of birth and death.

Namo Siddhänam

I bow to Siddhas who have attained the state   of perfection and immortality by liberating themselves of all Karma.

Namo Äyariyänam

I bow to Ächäryas who are the heads of religious orders and who practice the supreme virtues.

Namo Uvajjhäyäna

I bow to Upädhyäys who are well versed in all Ägams and teach the same to monks, nuns and other followers

Namo Loe Savva Sähunam

I bow to all the Sädhus and Sädhvis (monks and nuns) that follow the five great vows of conduct for self_purification and inspire us to live a simple life.

Eso Pancha Namukkäro. Savva Pävappanäsano.

These fivefold obeisance is eradicator of all sins.

Mangalänam Cha Savvesim.  Padhamam Havai Mangalam.

This Namaskär Mantra is foremost amongst all that is auspicious

The Namaskär or Navakär Mantra is the most revered mantra in Jainism and can be recited at any time.  While reciting the Namaskär 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, Shrävak and Shrävikäs), 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 (five supreme beings).  In this Mantra, we worship their virtues rather than worshipping any one particular entity; therefore, the Mantra is not named after any Tirthankar such as Bhagawän Mahävir, Bhagawän Pärshvanäth or Ädinäth. 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 beings. Recitation of the Navakär Mantra creates positive vibrations around us, and repels negative ones.

In the first and second Pada (lines), obeisance is offered to the omniscient Gods. In the third, fourth, and fifth Pada, obeisance is offered to ascetics (Guru Mahäräj). The remaining four Padas explain the importance of this obeisance.  Some Jain traditions do not include the last four Padas in Navakär Mantra. .

There are 108 attributes of the Pancha Paramesthi, namely, Arihanta, Siddha, Ächärya, Upädhyäy, and Sädhu. The Jain rosary has 108 beads, which signify the 108 attributes of the five supreme beings. These 108 attributes are as follows:

Arihanta ……………………….  12 attributes

Siddha ………………………….  8 attributes

Ächärya ……………………….  36 attributes

Upädhyäy ……………………..  25 attributes

Sädhu ………………………… 27 attributes

Total ………………………….  108 attributes

Arihanta

The word Arihanta is also 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 these inner enemies, he/she is called a Kevali (omniscient), Jina (victor), or Arihant.  The state of omniscience is manifested when that person has completely destroyed the four Ghäti karma (destructive) namely:

• Jnänävaraniya (knowledge obscuring) Karma
• Darshanävaraniya (perception obscuring) Karma
• Mohaniya (deluding) Karma
• Antaräya (obstructing) Karma

These karma are called Ghäti (destructive) karma because they directly affect the true nature of the soul.  When these Karma are destroyed, a person attains the following four infinite qualities (Anant Chatushtay).

• Keval_jnän (Anant_jnän) – Perfect knowledge due to the destruction of all Jnänävaraniya Karma
• Keval_darshan (Anant_darshan) – Perfect perception due to the destruction of all Darshanävaraniya Karma
• Anant_chäritra – Passionless state due to the destruction of all Mohaniya Karma
• Anant_virya – Infinite energy due to the destruction of all Antaräya Karma.

In the Navakär Mantra, the word Arihanta refers to Tirthankar Kevali. Tirthankars, upon attaining omniscience, reestablish Jain Sangha (fourfold Jain order) consisting of Sädhus, Sädhvis, Shrävaks (male householders), and Shrävikäs (female householders), and devote their lives in preaching and guiding others toward the path leading to liberation. In each half of one time cycle, 24 Kevalis attain the distinction of that of a Tirthankar.

Twelve Attributes of Arihantas:

Tirthankars have in total 12 unique attributes.  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 for benefit of humanity
• Worshipped by mundane souls of the whole universe
• No calamities or diseases exist in his vicinity.

Some Jain sects believe the four Anant Chatushtay (Infinite Knowledge, Infinite Perception, Perfect Conduct, Infinite Energy,) are four main attributes rather than above mentioned attributes.

Eight Other Attributes (Pratihärya – endowed by heavenly gods)

Simhasan

A divine seat from where Arihanta delivers serrmons

Bhamandal

A halo behind Arihanta’s head 

Chamar

Angels are waving fans (Chowries) to honor Arihanta’s greatness 

Chhatras

A three Tier divine umbrella over the head, which suggests that He is the king of the entire universe that consists of three regions- Hell, Earth and Heaven 

Ashok Vruksha 

A tree under which Arihanta sits to deliver sermons

Pushpa_vristi

A continuous shower of fragrant flowers 

Deva Dundubhi

A divine announcement declaring Arihanta’s sermons

Divya Dhvani 

A celestial music accompanying Arihanta’s sermons

Thirty_Four Atishaya

These 12 unique attributes, when elaborately explained are counted as 34 Atishaya. Both Shvetämbar and Digambar a ccount for thirty_four Tirthankar Atishaya. Some Atishaya are birth related, some are created by heavenly gods (Devas), and some are realized at the time of Keval_jnän.

By Birth, Arihanta has the most beautiful, powerful, and proportionally built body with 1008 auspicious birthmarks. 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 a very soothing, peaceful, and serene voice that can be heard from very long distances. All humans and animals alike, can easily understand his language. He can be seen and heard from all four directions. Everyone listens to the sermon keeping his or her 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.

Siddha

All Arihantas or Omniscients ultimately become Siddhas when they exhaust the remaining four non_destructive karma upon attaining nirvana (at the end of their life).  In Jainism Nirvana means liberation from the worldly existence.

The four non_destructive karma are:

• Näm (body determining) Karma
• Gotra (status determining) Karma
• Vedaniya (feeling pertaining) Karma
• Äyushya (life span determining) Karma

These four karma relate to the physical body of the soul do not affect the true nature of the soul, therefore, they are called Aghäti karma.

The liberated souls stay permanently (Akshaya_sthiti) at the top of the universe in a place called Moksha which is located just above Siddha_shilä.  They have reached the highest state, which is liberation.  They have eradicated all their Karmas and therefore do not accumulate any new Karma, thus freeing themselves forever from the cycle of birth and death. A liberated soul has infinite bliss (Anant_sukha), infinite knowledge (Anant_jnän), infinite perception (Anant_darshan), and infinite energy (Anant_virya).  They are only knower and observer but not doer. They have no desires and are completely detached from any sense of craving or aversion (Anant_chäritra, Vitarägatva). Despite the fact that all Siddhas retain a unique identity, they are equal (Aguru_Laghutva) in qualities and formless (Arupitva).

Eight Attributes of Siddha

• Anant_jnän (Infinite knowledge)
• Anant_darshan (Infinite perception)
• Avyäbädha_sukha (Infinite, uninterrupted bliss)
• Anant_chäritra (Infinite perfect conduct)
• Akshaya_sthiti (Immortality)
• Arupitva (Formlessness)
• Aguru_laghutva (Equal with other Siddhas)
• Anant_virya (Infinite energy)

In summary Siddhas have attained the highest spiritual state by eradicating all eight karma while Arihantas have eradicated only four karma. In Namaskär Mantra, we pray Arihant (Tirthankar) first and then we pray Siddha because Arihantas devote their lives to preaching and guiding worldly souls to the path of liberation after attaining Keval_Jnan.

Ächärya

The teachings of Bhagawän Mahävir, the last Tirthankar, are 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 also lead the congregation of monks, nuns and laypeople.  They have knowledge of various languages and other philosophies and religions of the world.   They possess the following 36 qualities:

Thirty Six Attributes of Ächärya

Thirty Six Attributes – Shvetämbar Tradition

Control over Five_sense Organs:

• Touch, Taste, Smell, Sight, and Hearing

Our natural instincts cause us to seek pleasures, which are usually derived from these sense organs.  Many times in pursuit of these pleasures, we knowingly or unknowingly indulge in immoral, unethical, illegal, or harmful activities.  These pleasures obstruct the path toward spiritual uplift. For example, our skin likes to have a soothing touch, we crave tasty food, we like to have pleasant smells around us, we like to see attractive objects, and we like to hear pleasant sounding things. When we do not have these pleasurable experiences, we become unhappy, frustrated, disappointed, and sometimes angry.  Ächärya Mahäräj controls these pleasures and remains in perfect equanimity whether these sensory experiences are favorable or unfavorable.

Nine Ways to Guard against Sensual Pleasure (Brahmacharya Väd)

Our scriptures have defined the following nine ways for strict observation of vow of celibacy:

• Not to stay near or in a place where persons of opposite sex, eunuchs, or animals live
• Not to be alone in a lonely place with person of the opposite sex
• Not to observe a person of opposite sex
• Not to sit at the same place where a person of the opposite sex has been sitting until a certain amount of time has elapsed
• Not to listen to the conversations of couples and not to live in a place where one must share a common wall with a couple
• Not to think about any sensual pleasures or experiences from the time before renunciation
• Not to consume intoxicating food or liquids
• Not to indulge in tasty foods and to eat simple food in moderation
• Not to adorn the body and to wear simple clothes

Free and Detached from Four Passions (Kashäyas)

• Krodha (Anger)
• Mäna (Ego)
• Mäyä (Deceit)
• Lobha (Greed)

Observation of Five Great Vows (Mahä_vratas) 

Ächärya Mahäräj observes these great vows and does not ask encourage, or appreciate anybody who indulges in any activity, which is contrary to these vows.

The five great vows are described below:

• Ahimsa (Nonviolence): Complete and total commitment to nonviolence, in thoughts, words, and actions
• Satya (Truthfulness): To speak only harmless truth
• Achaurya (Non_stealing): To take only those things which are duly given
• Brahmacharya (Celibacy):
• Aparigraha (Non_possessiveness): To own no money, property, or ornaments and only the bare necessity of clothing and pots to accept alms (Sädhus of Digambar sects do not wear any clothes because they consider clothing as possessions)

Observation of five codes of conduct (Ächär)

Jnänächär (Code of conduct regarding right knowledge):

To study and teach religious scriptures, to write and encourage others to write and publish religious books and, to take proper and due care of religious books is Jnänächär.

Darshanächär (Code of conduct regarding right faith in Jina):

To understand the preaching of Jina beyond any doubts and to respect and honor Jina and the path to liberation shown by Jina

Chäriträchär (Code of right conduct regarding ascetic life):

To observe ascetic rules and regulations properly and helping other monks to do the same.

Tapächär (Code of right conduct regarding observation of austerities):

To observe austerities and encourage and help others observe austerities. There are 12 different ways to observe austerities.  Those, which are related to voluntary endurance of hardships and restrictions of bodily pleasures, are known as external austerities (Bähya Tap).

Those austerities, which directly affect the karma and help shed karma, are known as internal austerities (Abhyantar Tap).

Viryächär (Codes of conduct regarding mental, verbal, and physical abilities):

To use mental, verbal, and physical abilities properly and constantly engage in spiritual activities without a moment of laziness.

Observation of five kinds of carefulness (Samitis):

• Iryä Samiti (Carefulness in movements to avoid any Himsä).
• Bhäshä Samiti (Carefulness of speech – to speak only harmless truth and to speak only what is necessary).
• Eshanä Samiti (Carefulness in accepting alms (Gochari) to avoid the 42 faults of accepting alms).
• Ädäna_Bhand_Matt_Nikshepanä Samiti (Carefulness in handling clothes, pots, and pans used for alms or Gochari).
• Pärishthä_panikä Samiti (Carefulness in getting rid of bodily waste).

Observation of three restrains of thought, speech, and body (Guptis):

• Mana Gupti (Restrain bad thoughts)
• Vachan Gupti (Restrain bad language).
• Käya Gupti (Restrain bad physical activity).
• Thus, Ächärya Mahäräj has 36 attributes as follows:

Control over five_sense organs                                            5

Nine ways to guard against sensual pleasure                    9

Free from four passions                                                         4

Commitment to five great vows                                           5

 Observation of five codes of conduct                                 5

Carefulness in five activities                                                 5

Restrain of thought, speech, and bodily activities           3

Total                                                                                         36

Thirty_six attributes – Digambar tradition: Six Bähya Tapa (External Austerities)

• Anashan (Not eating for a set period of time)
• Unodari (Eating less than needed)
• Vritti_sankshep (Eating within the limits of predetermined restrictions)

Material – Eat only a certain number of items

Area – Eat only within limits of a certain area

Time – Eat only once at certain time

Mode – Eat food obtained or made only by certain means

• Rasa Tyäg (Eating non_tasty food – example; Äyambil Tapa)
• Käya_klesha (Penance, tolerating physical pain voluntarily)
• Sanlinatä (Staying in a forlorn place and occupying minimum space)

Six Abhyantar Tapa (Internal austerities)

• Präyashchitta (Repentance or remorse)
• Vinay (Humility, Respect for others)
• Veyävachcham (Selfless service to monks, nuns and needy)
• Swädhyäy (Study of religious scriptures)
• Dhyäna (Meditation)
• Käyotsarga (Giving up physical activities and staying absorbed in the soul)

Ten Virtues

• Kshamä (Forgiveness)
• Märdava (Humility)
• Ärjava (Straightforwardness)
• Shaucha (Content – absence of greed)
• Satya (Truth)
• Sanyam (Restraint of all senses)
• Tapa (Austerities)
• Tyäg (Renunciation)
• Äkinchan (Non_possessiveness)
• Brahmacharya (Celibacy)

Five Ächär (Codes of Conduct)

• Darshanächär (Codes of Acquiring Right Faith)
• Jnänächär (Codes of Acquiring Right Knowledge)
• Chäriträchär (Codes of Acquiring Right Conduct)
• Tapächär (Codes of Austerities)
• Viryächär (Codes of Exercising Energy or Vigor)

Six Ävashyaks (Essential Duties)

• Devapujä (Prayer to Tirthankars)
• Gurupästi (Devotion and service to Gurus)
• Swädhyäy (Studying of Scriptures)
• Sanyam (Self restraints)
• Tapa (Penance)
• Däna (Imparting Knowledge and Protection of Life)

Three Guptis (Control)

• Mano Gupti (Control over mind)
• Vachan Gupti (Control over speech)
• Käya Gupti (Control over body)

Upädhyäy

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 (Anga Ägam) compiled by Ganadhar, who were the immediate disciples of Tirthankar
• 12 canonical texts (Upänga Ägam) compiled by Shruta Kevalis
• 1 scripture of proper conduct
• 1 scripture of proper practice

According to Digambar Tradition, Upädhyäy have Knowledge of 11 Anga Ägam (same for all Jain sects) and 14 Digambar Anga_bähya Ägams

Sädhus and Sädhvis

When householders desire to detach from the worldly aspects of life and deeply desire for spiritual uplift, they renounce worldly life and become Sädhus (monks) or Sädhvis (nuns). Before becoming a Sädhu or a Sädhvi, a layperson must stay with Sädhus or Sädhvis to understand their lifestyles and study religion 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 capable of following the vows of Sädhus and Sädhvis, he prepares them for Dikshä. Dikshä is an initiation ceremony, which a householder must perform before becoming a monk or a nun.  At the time of Dikshä, Sädhus and Sädhvis commit to the five major vows for the rest of their lives.  Their lives are directed towards the uplifting of their souls to the state of liberation.

Five Mahävratas (Major Vows) of Sädhus and Sädhvis:

Vow

Meaning

Explantion 

Ahimsa Mahavrata 

Nonviolence

Not to commit any type of violence

Satya Mahavrata

Truth

Not to indulge in any type of lie or falsehood

Asteya Mahavrata

Non_stealing

Not to take anything unless it is given

Brahmacharya Mahavrata

Celibacy

Not to indulge in any sensual activities 

Aparigraha Mahavrata

Non_possessiveness

Not to acquire more than what is needed to maintain day_to_day life 

When monks and nuns commit to these five vows, they promise to never break these vows and promise to never ask or encourage anybody else to break these vows – be it in thought, speech, or action.

Attributes of Sädhus and Sädhvis in Shvetämbar Tradition:

Five great vows as explained above

5

To protect five one_sensed being (water, fire, earth, air and plant known as Sthavar Souls) and one group of moving living beings (two_sensed to five_sensed living beings) known as Trasa souls 

6

To control pleasures derived from any of the five senses (touch, taste, smell, sight, hearing) 

5

To observe five types of carefulness

1

To control mind, speech and body

3

Not at eat before sunrise and after sunset

1

To forgive others

1

To avoid greed

1

To endure hardship

1

To endure suffering 

1

To be introspective 

1

To keep the hard pure

1

Total

27

Some scriptures mention different 27 attributes of Sädhus and Sädhvis

Five Great Vows (Maha_vrata)

5

Control of 5 senses

5

Devoid of Kashaya – Four Passions: Anger, Ego, Deceit, Greed 

4

Guptis- Control of mind, speech and body

3

Bhava (Dharma and Shulka Dhyana), Karan (following prescribed activities and regulation) and Yoga

3

Darshan, Jnan and Charitra

3

Forgiveness

1

Samvega- Disinterest in worldly affairs and interest in liberation

1

Conquering of Parishaha- Enduring hardships and suffering with equanimity 

1

Sanlekhana – Endurance and fearlessness towards death and associated pains, and also acceptance of voluntary death 

1

Attributes of Sädhus in Digambar Tradition

Attributes of the Digambar monks (Sädhus) vary somewhat with one significant requirement that male monks are sky_clad or do not wear any clothes.

5 Great Vows Mahä_vrata (the same five great vows as described above)

5 Observations of five kinds of carefulness (Samitis):

• Iryä Samiti (carefulness while walking)
• Bhäshä Samiti (carefulness in talking)
• Eshanä Samiti (carefulness while getting alms)
• Ädäna Nikshepanä Samiti (carefulness while handling clothes and any object)
• Pärishthä_panikä Samiti (carefulness while disposing excreta)

5 Control of five senses

6 Essentials (six Ävashyak – same as in Digambar Ächäryas)

6 other attributes

• Kesha_lochan (Plucking of own hair)
• Asnäna (No bathing)
• Bhumi Shayan (Sleeping on the floor)
• Adanta_dhovan (No brushing of teeth)
• Uttisthan_ähär Sevan (Eating food in standing posture only)
• Ekabhukti (Eating once a day only)

Some schools maintain monks wearing not any clothes, as an attribute in this section. According to them, Monks have twenty_eight attributes instead of twenty_seven.

Total Attributes of Pancha Paramesthi

Supreme Beings

Number of Attributes 

Arihanta 

12

Siddha

08

Acharya

36

Upadhyay

25

Sadhu/Sadhvis (Monks/Nuns)

27

Toatal

108

When we recite Navakär Mantra, we should remember the 108 virtues of five supreme beings and strive to attain those virtues.  When someone is determined to attain those virtues, he or she will naturally commit fewer sinful activities. The sixth Pada of Navakär Mantra explains that offering obeisance to the five supreme beings destroys sins. Eradication of sins and purification of soul are the most important steps for the spiritual uplifting of the soul towards its journey to salvation.  The last Pada in the Navakär Mantra states that it is the most blissful and auspicious sutra in our religion. It is considered to contain the real essence of our religion.

In summary the Navakär Mantra contains the foremost message of Jainism. To liberate from the cycle of life and death, we need to ultimately renounce worldly affairs and conquer our inner enemies such as anger, ego, deceit, and greed.  By following the right path, we will progress to a higher spiritual state, Kevali or Arihanta, and ultimately become Siddha after nirvana (liberation from the cycle of birth and death).  The goal of every soul is to become a Siddha.