CERTIFICATE OF INCORPORATION of the KEVALAJÑĀNAVINAYATĀPASYA-SAṄGHA
KEVALAJÑĀNAVINAYATĀPASYA-SAṄGHA THE UNIVERSAL JAIN SAṄGHA (RELIGIOUS COMMUNITY) [77 of 78]
APPENDIX VII
Admission regulations [5 of 6]
Procedure [1 of 2]
The date of the first pauṣadha that was performed with the only resolution not to let anger arise and the pauṣadha where anger did not even appear internally in the smoldering state for the first time in 24 hours is to be listed.[1]
During three months, 5 things in self-control has to be practiced,[2] the first 4 with the indication of the degree of intensity:
- any anger (to be entered in the table)
- pride has not to be marked in the table
- intrigue has to be marked only if connected with telling names in case the possibility of harming exists in this action, for advanced members, if the intrigue is connected with any of the faults 2, 8, 12-15 and 17 of the eighteen faults
- greed has to be marked only if connected with gaming (gambling for money), and
- any acting against the own conscience (assimilation caused on self and also by others both), see table, lines 1219-1235 of the Excel file: «230812 4 LEVELS OF INTENSITY of the 4 PASSIONS with 3 month check for ANGER INTRIGUE GREED - acting against CONSCIENCE»
is to be checked and the list accomplished completely for self-reflection but simply with conveying the lines 18-26 of the table with the application for an active member or spiritual aspirant.[3]
Each occurrence can be classified by investigation doors to the relevant group of the 28 species of mohanīya karma[4] with the help of the table and each occurrence can be classified for oneself according to the investigation doors of the table.
Mode of learning to ascend the guṇasthāna (spiritual ladder indicating the purity of the soul)
“Jainism has stated repeatedly that knowledge is the key to spiritual growth because it has the most impact on our thought patterns, outlook and behaviour. How do we acquire such knowledge? How can we reinforce it? How can we digest and internalize?
Jain sages have outlined a 5-step process in response to these questions:
- Reading scriptural texts (Vāchana)[5]
- Questioning (Prichchhana)[6]
- Repetition (Parivartana)[7]
- Pondering over (Aṇuprekṣa)[8]
- Religious Teaching (Dharma Kātha)[9]
This is a simple yet very powerful learning model. It is the most important penance called "study of Scriptures (svādhyāya) ". Unfortunately, most of us fail miserably in using it effectively. Let us understand it, examine the reasons for our failure and discuss the corrective actions.
The steps described are simple yet very few of us apply them completely. That is probably the reason why most of us don’t grow much internally as we go through the journey of life. Even when we find the time to read religious material, we fail to recognize that that is only the first step in learning. Unless we follow through and use all steps, we will not change much and find ourselves no better off, even after many many years of life experience. Now that we are aware of the important steps of learning and our pitfalls, shouldn’t we employ a different strategy to accelerate our spiritual growth?[10]
Self-improvement course:
Entry into this group is for those who have set themselves a first goal of becoming free of any fear, of improving themselves until all fear is defeated. This goal is to be achieved with the following strategy regardless of religion:
Bow = Knowledge of the six inner enemies
String = Connecting the ends, viz love and hate
Arrow = 
kṣapakaśreṇi
Drawing the bow = taking the resolution to conquer the passions in between
arrowhead = pointer - aim the arrowhead at the intermediate target, viz -
for the conquest of FEAR
After FEAR is conquered, being on the kṣapakaśreṇi, there is left 7 karmas to get rid off only and nothing else for reaching manaḥparyāya jñāna,[11] viz-
- śoka – sorrow–, grief-, hope-feeling
- jugupsā – laughter - mocking
- puṁveda – maskuline sexual inclination (for sadhu-s/muni-s) // strīveda – female sexual inclination (for sādhvī-s / āryā-s)
- sañjvalanakrodha – gleaming anger
- sañjvalanamāna – gleaming conceit
- sañjvalanamāyā – gleaming deceit/intrigue
- sañjvalanalobha – gleaming greed (the last particle of greed is, holding the body as ‘mine’)
and who has conquered these seven karmas, has reached the 12th guṇasthāna from where there is only 1 muhūrta (48 minutes) left for reaching sayogakevalī or the 13th guṇasthāna the goal of JAIN YOGA.[12]
The thirteenth stage of spiritual development, sayogakevali-guṇasthāna is certainly the stage of Perfect Emancipation. Kevala Jñāna is reached but there is still yoga (manavachanakaya or mind, speech and body). Hence this stage is called Sayogakevali-guṇasthāna, the kevalī, who has still yoga. Here finishes YOGA. 
The fourteenth stage of spiritual development is the last stage where even this yoga disappears. The stage immediately after the disappearance of yoga is called Ayogakevali-guṇasthāna. The Siddha state is considered to be a transcendental stage. Therefore it is considered to be beyond this classification of Guṇasthānas. It is purely metempirical[13] and therefore description by difference of degree will have no meaning with reference to this transcendental Ego.[14]
In the Jain doctrine there is laid down the path to mokṣa and even that it is possible in the past, present and future. So when we take the right doctrine as a bow, the kṣapakaśreṇi - which is told to be the means in Jain yoga - as the arrow, we are able to direct it now where there is the TARGET.
[1] Pauṣadha, when the layman lives like a sādhu for determined days, is the herb for the nourishment of merit. Keeping watching just krodha (anger) through the pauṣadha, FREE FROM WORLDLY ACTIVITIES LIKE A SIDDHA IN MOKṢA. Performing religious practices in the pauṣadha-house [a place in which to observe the pauṣadha-vow (this is the consciousness inside everyone, that place is everywhere but in solitude it is easier not getting distracted from outside worldly activities)].
‘abhigaye jīvājīve java viharaī.’ By these words should be understood the life and conduct of house-holders as described in Bhagavatī Sūtra Śataka 2 Uddeśaka 5. The special religious faculties are to be considered deeply. These are as follows and Sudarśana Śreṣṭhī was opulent with all these qualities.
He was worshipper of sages and religious, virtuous house-holders. Beside the knower of soul and non-soul he was also well versed in conception of merits and demerits. In the same way, he was conversant about influx of karmas (āśrava), checking of karmas (saṁvara), shedding off karmas (nirjarā), activities (causes of bondage of karmas – twenty-five types of activities), supports (means of karma-bondage) and the concept of bondage of karmas (bandha) and salvation (mokṣa). He did not seek assistance of any other in any work. He was so firmly steady in Jain doctrines (Nirgrantha pravacana – preachings of tīrthaṅkaras) that even gods, semigods, deities, demons, etc., could not distract him. He had neither doubt nor desire and no suspense about the fruits of religion and religious activities. He had grasped the ultimate meaning of holy scriptures. He had retained the secret meanings of scriptures in a definite way. He had specially decided the suspicious points of scriptures, enquiring from wise persons. His veins and bones were engrossed with the religious affection of omniscient’s preachings. He had unbreakable love toward preachings of Tīrthaṅkara. He had such faith that the preachings of Arihanta are true, ultimate truth, out-topping and all others are without base (untrue). On account of his generosity the door-bolt of his house remained always high meaning his-door always remained open for all. Whenever he entered any body’s house and even in his seraglio, he generated love and trust in him. He observed householder’s five small vows, virtuous vows and disinclination to attachment, refutation (pratyākhyāna), pauṣadha, fast penance, etc., and full pauṣadha on the eighth, fourteenth, and fifteenth days of the lunar month. He earned advantage by giving faultless food, water, eatables, tasty things, cloths, utensils, blanket, duster (rajoharaṇa), pīṭha, phalaka, bed, saṁsatāraka, medicine, etc., to sages. He used to purify his soul by practicing the accepted penances, etc.
This is the life rich in these ideal virtues of a Jain layman in the fifth guṇasthāna, but the aim of the member of this church is to attain the next higher spiritual purities through focused effort to subdue anger first and then the other passions. The Jain ascetics keep pauṣadha every day until the end of their lives, i.e., a householder who wants to get further than the fifth guṇasthāna can start document with one day pauṣadha, and only observing the passion krodha (anger).
The member may start to note his anger at each time it arises, classify it with the 4 levels of intensity. Inspect the reason why through which inspection door this anger has arisen and put it down in the Excel table for the first time and his membership as well as the consciousness of his own self approaches.
A help to conquer anger is to approach it with the thought of the statement of Yogindu:
„If others take pleasure in finding faults with you, then consider yourself as an object of pleasure for others, and give up anger.“ See PARAMĀTMA-PRAKĀŚA (PARAMAPPAPAYASU) a work of YOGINDU (ca. 6th century A.D.) [45 of 49] : OM-ARHAM.
[2] The names of the three months for this introspection for the 5 points are to be customized. Lines 30-35 of the table show the line numbers for the beginning of 4 months, so that you can first jump directly to them with the search button to change the four month names for all 5 points. THIS IS THE FIRST THING TO DO. Afterwards, the more perfect you are, the less you have to do.
[3] For the application form see KEVALAJÑĀNAVINAYATĀPASYA-SAṄGHA THE UNIVERSAL JAIN SAṄGHA (RELIGIOUS COMMUNITY) [17], Article 1 [11], Gaccha (parish) [11], Requirements [10], 1. g https://www.om-arham.org/blog/view/13708/certificate-of-incorporation-of-the-kevalajnanavinayatapasya-sa%E1%B9%85gha.
[4] There are 28 mohanīya karmas; 3 darśana-mohanīya karmas (right belief deluding karmas) and 25 cāritra-mohanīya karmas (right conduct deluding karmas), i.e., 16 are the 4 passions in the 4 different levels and 9 are the no-kaṣāyas. For the etc. there are the 5 jñāna-varaṇīya karmas, the nine darśanavaraṇīya karmas and the 2 vedanīya karmas. However, all of them will be conquered when the first (anger) of the kaṣāyas is conquered with maintaining the disposition of pursuing the goal of conquering all. (Precondition is the knowledge of the correlation of them with fear.)
For further details on the 28 mohanīya karmas see Saṁvara [part 3948] note 5a https://www.facebook.com/groups/692614454130155/posts/3332941146764126/?comment_id=3332950223429885.
[5] Reading (Vāchana)
Most of us flunk right at the first step. How many of us take the time to study religious scriptures and articles on a daily basis? Very few. Most of us spend our adult lives in dealing with the worldly affairs and allocating very little time for spiritual reading. Many of us put it off until retirement. Even in retirement, we may not develop interest in reading unless we have cultivated the habit early on. Net result: In all probability, most of us will never realize, during our lifetimes, the value of acres of diamonds treasured in the religious scriptures.
Irrespective of our age, we need to start spending at least 30 (better 48) minutes every day reading something spiritual with full understanding. This means we need to read the material in the language with which we feel most comfortable. Once we develop this habit, we will be surprised at our progress. Nothing can beat daily effort on any issue no matter how small it is.
[6] Questioning (Prichchhana)
Once we start reading any religious material with our heart in it, we will start asking questions. The mere process of asking questions suggests interest and curiosity on the part of the reader. We need to clear up our doubts through questions before we can expect our mind to accept the material. One matching example is in this link (1) Prinal N Tolia - Alexander Zeugin ji .. Jai Jinendra .. Please... | Facebook - https://www.facebook.com/alexander.zeugin/posts/10204066522558953, another example is of questioning the Jain-listeners from the European teacher who has a very sceptical educated Jain-auditorium which is penetrated with the superstition[6] that the last three kinds of Right knowledge supposed to be lost since Jambū.
This example has been prepared according to the interpretation of art no. 61 ‘The expertise in bow and arrow’ of Rājapraśṇīya Sῡtra or art. no. 62 ‘archery’ of Aupapātika Sūtra. Knowing the above-mentioned situation there have been prepared for each tapa listed in the first part of Aupapātika Sūtra titled samavasaraṇa adhikāraḥ (accepted principle) the question if it has been valid in the past (at Mahāvīra’s time) if it is valid in the present and if it will be valid in the future, knowing therein are the five kinds of jñāna tapa which is to accept the REALITY of the EXISTENCE of avadhi-, manaḥparyāya- and kevala-jñāna and to endeavour to attain them.
Just at the end of listing all 293 tapas, published on the 9th of April 2014, the expected reaction came there in a comment on the 22nd of April 2014 11:32. How could a Westerner have doubts in the content of the Jain holy scripters in front of the group containing Indian Jains only! Answering to this follower openly visible for the whole group on the same day 22nd of April 2014 18:59 with a complete post, numbered in the series ‘Jñāna vinaya (viṇao) tapa [part 289]’ https://www.facebook.com/groups/692614454130155/permalink/702429519815315.
[7] Repetition (Parivartana)
Most Asian religions including the Jain religion have realized the importance of repetition in acquiring knowledge. Since we tend to forget fast, the more we review learning material, the more we will retain.
[8] Pondering over (Aṇuprekṣa)
This is probably the most critical step in learning. The equivalent words in English are "Reflect", "Ponder", "Contemplate", "Digest", "Absorb" or "Crystallize" etc. Once we read any spiritual material, we need to think and rethink before it can become a part of our inner being. Most of the readers have a tendency to jump from one book to another, from one article to the next without letting our minds absorb and internalize what was read. Until we internalize, we should not expect our thoughts and thus behaviour to alter. Aṇuprekṣa plays a crucial role not only in the learning process but also in the entire spiritual growth. Nothing worthwhile can be achieved without this important step.
[9] Religious Teaching (Dharma Kātha)
Teaching is the best way of learning! If we are asked to teach, we have to learn the material first ourselves before confronting the student body. It appears this step is also designed to reinforce the learning process.
[10] Article Source: By Anop R. Vora, Rochester, New York, US and published on the 3rd of August 2014.
[11] The procedure is explained in JAIN DHARM EK VEGYANIK DRSTIKON (Jainism a Scientific Approach) Saṁvara [part 280] - https://www.facebook.com/groups/692614454130155/permalink/917455091646089.
[12] “The supreme soul is the state which is considered to be the goal of all spiritual exertion it comprises the state of sayogakevali…”, see Yogadṛṣṭisamuccaya by Haribhadra Sūri, a study, Chapter 1.8 - The Goal in Jain Yoga [9 of 12] https://www.om-arham.org/blog/view/13380/yogad%E1%B9%9B%E1%B9%A3%E1%B9%ADisamuccaya-by-haribhadra-suri.
[13] Metempirical – definition: “whatever lies beyond the limits of possible Experience”. However, the author ignores that the Sayogakevalī has the knowledge of it.
[14] Cf. JAIN DHARM EK VEGYANIK DRSTIKON (Jainism a Scientific Approach) about: जैन धर्म का एक एक कार्य जीवन विज्ञानं का गूढ़तम रहस्य है हर कार्य के साथ वैज्ञानिक कारण है (Every work of Jainism is the most mysterious secret of life science, there is scientific reason behind every work) Saṁvara [part 3473] https://www.facebook.com/groups/692614454130155/permalink/3129247463800163
