Author name: Yuvraj Bhardwaj

“Words may be few, but their meanings are infinite. Visuals may be brief, yet the emotions and joy they carry are eternal.” This is the essence of the “Gāgar Mā Sāgar” series—deep oceanic wisdom captured in a small pot.Today’s episode explores: The Lifestyle of a Śramaṇopāsaka – a householder who is deeply devoted to spiritual practice. 🧘 Who Is a Śramaṇopāsaka? A Śramaṇopāsaka is a householder seeker, striving for liberation while living amidst worldly duties. Though bound in the life of a grihastha (householder), their inner aspiration is clear: “I want liberation. I want to be reborn as a human and attain Jain dharma again and again until I reach Moksha.” This spirit is beautifully echoed in the sacred Uvassagaharam Sutra: “Bhavē Bhavē Pāsa Jinacandā” – O Lord Pārśvanātha, in every birth, grant me your dharma.Let me remain devoted to your path until I attain the eternal state. Such is the devotion of a Śramaṇopāsaka—one who doesn’t ask for wealth or fame, but only for the right dharma and the means to liberation. 🧭 Two Aspects of a Śramaṇopāsaka’s Life Let’s understand both. 🔹 Internal Practice: 21 Noble Qualities of a Śramaṇopāsaka Just as monks have 27 attributes, Jain scriptures define 21 internal virtues for Śramaṇopāsakas: These are the internal ideals that shape a Śramaṇopāsaka’s spiritual strength. 🔹 External Behavior Externally, a Śramaṇopāsaka: 🛤 The 12 Vows of a Śramaṇopāsaka 1. The Five Aṇuvratas (Small Vows): 2. The Three Guṇavratas (Merit Vows): 3. The Four Śikṣāvratas (Disciplinary Vows): 🧠 A Life Rooted in Science and Discipline The life of a Śramaṇopāsaka is scientific, systematic, and purposeful.From what they wear to what they consume, from how they interact to how they think—everything is guided by logic, minimalism, and spiritual aspiration. It mirrors the monk’s life—in essence if not in appearance. 🪔 Conclusion: A Resolve for Liberation Let us resolve today that even as householders, we can lead lives as disciplined, value-rich, and spiritually oriented as the Śramaṇopāsaka. May every action of ours bring us closer to our ultimate goal—liberation (mokṣa).May we always be reborn as humans, attain Jain dharma in every life, and finally, realize our soul’s true nature. This is the beauty of the Śramaṇopāsaka lifestyle—living in the world, yet walking the path beyond it.

In the infinite and uninterrupted flow of emotions, even the smallest expression can hold a vast ocean of spiritual insight. This is the beauty of “Gāgar Mā Sāgar” (Ocean in a Pitcher) – a series filled with immense depth and essence. Today marks its 29th episode, exploring one of the most powerful concepts in Jain Dharma: the Ṣaṭ Āvaśyaka – Six Essentials, Six Compulsions, Six Priorities. These six essentials are deeply embedded in the lives of every true Jain follower – monks, nuns, and laypeople alike. They form the very lifeblood of a Mumukshu (seeker of liberation) and serve as the foundation for anyone striving for Moksha. These aren’t just religious rituals, but powerful, scientifically structured stages of inner cleansing and transformation. What Are the Six Essentials? While “Āvaśyaka” may be translated as “compulsions” or “necessities,” the true spirit of the word lies in considering them priorities — vital stages for spiritual upliftment. For one seeking liberation, nothing is more important than these six. Every moment not spent in them is a moment lost in worldly delusion. They are deeply scientific. Had figures like Hamlet, Haider, or Abhimanyu known about these Six Essentials, perhaps their tragic fates would have been transformed. They teach us not only how to progress spiritually but also how to return, reset, and purify when we go astray. Why Are the Six Essentials Needed? Every individual makes mistakes. In today’s society, people often begin things with enthusiasm but don’t know how to return or recover when they fail. This inability to turn back is the root of suffering. The Six Essentials help us understand how to return, how to introspect, and how to rise again — purer, wiser, stronger. They prevent spiritual stagnation. Just as the body requires regular cleansing, so does the soul. Performing these six twice daily ensures inner purification and constant spiritual growth. Without them, the soul continues to wander in delusion. The Six Scientific Stages of Āvaśyaka: The Core Purpose of the Six Essentials These are not mere rituals to be performed occasionally, like on Saṃvatsarī (the annual Jain forgiveness day). They are daily necessities — twice a day, every day. They are as essential to the soul as food and hygiene are to the body. They cleanse the mind, speech, and actions. Through them: Conclusion Just as you cleanse your house, clothes, and surroundings daily, you must purify your soul through these six. Performing the Six Essentials even twice daily can fast-track spiritual progress — potentially leading to liberation in this very life or at most within fifteen lifetimes. The Ṣaṭ Āvaśyaka is not merely a Jain practice; it is a universal process of self-refinement and spiritual evolution. Let this science guide you. Let these six become your heartbeat, your breath, your priority — and the path to Moksha will unfold naturally.

“Words may be few, but their meanings are infinite.”This is the law of the universe. The visual may be short, but the joy it brings is eternal and boundless. That is the essence of this episode from Gagar Ma Sagar – Episode 28, where the focus is on Sāmāyik. Understanding “Sāmāyik” – A Word Beyond Its Label Before diving into the true meaning of Sāmāyik, I ask you to let go of any limited notions you may hold about the term. Often, people associate it only with a brief ritual done during Pratikraman, or a 48-minute meditative sitting. But Sāmāyik is far deeper and far more vast than that. It is a profound state, not just a religious practice bound by time. Let me explain this with a personal story. As a child, I once visited a sacred place with a Digambar Jain temple, where a guide told us the place was called Siddha Kshetra. From that moment, I assumed this physical place itself was Siddha Kshetra as described in scriptures. But later, through studying the Agamas, I realized that true Siddha Kshetra is not on Earth — it is a spiritual realm beyond physical existence. Similarly, the real Sāmāyik is not just what you think it is — the simple 48-minute ritual. There is a vast difference between the Sāmāyik of the scriptures and what we often practice or perceive. The Real Meaning of Sāmāyik The soul resides in the body, and over time, we get so attached to the body that we start to believe we are the body. The world revolves around bodily needs, relationships, and ego. But the purpose of Jainism — and of Sāmāyik — is to help us detach from the body and anchor ourselves in the soul. When we stop seeing highs and lows — pain and pleasure, praise and insult, rich and poor — and instead see everything as equal, we attain a state of equanimity, or Sāmāyik. We begin to experience the soul’s inherent nature of peace and balance. A Powerful Story of Sāmāyik in Practice A poor husband and wife were once on their way to take vows of renunciation. While walking through a forest, the husband noticed a gold ornament on the path and quickly covered it with dirt to avoid tempting his wife. She, however, smiled and said, “You still see a difference between gold and soil — I see none. Both appear the same to me.” This is the essence of Sāmāyik — to see no difference, to remain undisturbed, to dwell in sameness and soul-awareness regardless of circumstance. The Four Types of Sāmāyik Conclusion So what truly is Sāmāyik? It is not just a time-bound ritual or a sitting practice. Sāmāyik is the practice of returning to your true self — the soul.It is letting go of the physical body, its attachments, and dualities, and stabilizing yourself in equanimity, balance, and soul-awareness. Whether through learning, perfect vision, disciplined action, or full renunciation — Sāmāyik is the gateway to liberation.The practice begins when the soul starts dwelling in its own nature — calm, steady, undisturbed, and free.

🌟 Few Words, Infinite Meaning In this world, the law is simple—words may be few, but their meanings are infinite. A short visual can convey profound emotions, limitless interpretations, and deep joy. That is the essence of this Gagar Ma Sagar series. Today, we reflect on Episode 27: Shramanopasak. 🧘‍♂️ The Householder’s Spiritual Path This episode highlights two powerful practices in Jainism:Sādhārmik Bhakti (devotion towards fellow followers) and Vaiyyāvachch (service towards ascetics). Jain householders engage in sādhanā (spiritual practice) through two stages: While a śrāvaka may have limited vows and duties, their main focus is devotion towards the divine (Deva-Darshan), respect for Guru and Dharma, and abstaining from eating at night.To evolve into a Shramanopasak, one must deeply embody sādhārmik bhakti and vaiyyāvachch. 🔄 The Power of Service in Jainism Service in Jainism is not ordinary—it is transformational.It is divided into two major forms: Surprisingly, even a householder can achieve the status of a Tīrthaṅkara (omniscient being), not just monks.Take for example: Both Krishna and Shrenik promised full support—financial, emotional, and familial—to those choosing to renounce the world. Their heartfelt seva (service) toward the parents of new monks inspired thousands to renounce. Their intent was so pure, it generated the highest punya (merit): Tīrthaṅkara-nāma-karma. 🌿 Historical Roots of Service This spirit of service is ancient and foundational: In every great soul’s life, this devotion toward fellow beings is a recurring theme. When a śrāvaka serves fellow laypeople, it’s called sādhārmik bhakti.When one serves ascetics and monks with dedication, it is called vaiyyāvachch. ❓ Can Service Alone Lead to Liberation? Some question whether merely helping others can generate such high spiritual benefit. Especially those with deterministic philosophies who believe no one can truly help another’s soul. But true Jain vision (Samyak Darshan) begins with compassion: This inner stirring is not weakness—it is power. 💫 Vision Beyond the Physical When we stop seeing the body and begin seeing the soul, the true spiritual self shines.We begin to see: “This soul in front of me is just like mine—pure, eternal, capable of liberation.” Such spiritual vision is what Jainism seeks to cultivate, especially through acts of: When we believe: “I am not doing a favor by helping others—they are giving me an opportunity to earn merit,”that’s when ego dissolves, and the soul begins to ascend. 🧡 Real-Life Inspiration There was a recent instance where a prominent Jain devotee hosted a religious event in a public space. The nearby street vendors and cart owners had to temporarily relocate. This devotee personally visited each of them and offered double their daily earnings as compensation, saying: “Please bless us by allowing this spiritual event to happen.” Even the vendors were touched, thinking, “If this is what Jainism teaches, then Jains are truly special.” 💡 Reflect and Act If someone working for us wants to observe Paryushan, or do Pratikraman, or follow any vow—and we, being Jains, do not allow it—we must seriously ask:What kind of Jain are we being? In ancient times, laypeople used to donate 25% of their income to spiritual causes. Let us revive that legacy by actively engaging in: Even monks are required to perform vaiyyāvachch before studying scriptures. It’s not optional—it’s essential. The scriptures say: “One who serves others sincerely may earn Tīrthaṅkara karma.” This is not greed—it is grace. 🧘‍♀️ Conclusion: Start Your Journey Today I’ve been blessed with the opportunity to share this knowledge with you. It is the fruit of my own devotion and service, passed down by my Gurudev. So let’s begin today—with a sincere heart—our own path of: Because in these acts lie the seeds of our own liberation. 🕊️ Let’s walk this path—not just in belief, but in action.Let’s live the spirit of Shramanopasak.

“Few words, but infinite meaning and emotion. A short visual, but boundless joy emanates from it. This is ‘Gagar Ma Sagar’ Episode 26 – Renunciation of Night Eating.” Yesterday, we discussed the topic of non-consumable foods (Abhakshya). Today, I wish to specifically talk about night eating, which is intrinsically linked to that discussion. Before I begin, let’s understand that in today’s fifth era (Pancham Kaal), the psychology of people has become so degraded that they fail to recognize sin as sin. They see negativity as positivity. If someone is hurt and you laugh, even in a comedy show where others are mocked and ridiculed, we laugh, assuming we are spreading joy. But making fun of someone brings sorrow, not happiness. Treating such acts as positive is a clear sign of a distorted mentality. Now, trying to explain the sinfulness of night eating to someone with such a mindset is extremely difficult. For me, having to explain why night eating is wrong feels almost demeaning—because it’s so naturally self-evident. In nature, no noble creature eats at night. Only insignificant beings do. All wise and learned beings refrain from night eating. It is simply natural. If I, as a human, still have to explain this to you, it reflects a truly pitiful state. 🌑 Why Night Eating is Spiritually and Scientifically Wrong Night is Tamasic (filled with darkness and lethargy). Positive activities do not occur at night; rather, harmful ones flourish. Beneficial actions take place during the day. Fire is considered a purifier, especially the sun’s fire. Food prepared and consumed in the presence of sunlight is pure (Sattvic). Even if you prepare food at night under tube lights or in caves, it is considered impure. Only food prepared and eaten in sunlight is pure. 🥣 What is Chauvihar (Fourfold Renunciation of Food)? Let me explain Chauvihar Pachchakhān, which is the renunciation of four types of food after sunset. The word Chauvihar comes from Chau (four) + Vihar (consumption)—meaning renunciation of four types of consumables at night: These four have a strong basis in dietary science: Eating Khāimam and Sāimam excessively leads to health problems like diabetes (due to sweets) and acidity (due to spicy foods). Their imbalance is the root cause of many diseases. The solution lies in practices like Ayambil, where only grains and water are consumed, allowing the body to detoxify naturally. 🧘‍♂️ Intermittent Fasting = Jain Diet Science Globally, the trending concept of intermittent fasting—eating only within an 8-hour window and fasting for 16 hours—is nothing new. It is deeply rooted in Jain dietary science. In Jainism, this translates to: This method balances Kapha, Pitta, and Vata and aligns with both spiritual and physical health. 🧠 Influence of Food on Mind Jain scriptures emphasize not just intention (bhav) but also substance (dravya). What we eat influences our thoughts. “As is the food, so is the mind.” Eating tamasic food leads to tamasic (lethargic or negative) thoughts. Modern diets filled with processed foods, cold drinks, bread, pickles, and sweets are extremely tamasic. Even if they provide momentary energy, they distort thinking and spiritual growth. 🔗 Night Eating and Spiritual Progress Many believe that by performing Samayik, Paushadh, Mas Khaman, or even Varsitap, they are progressing spiritually. But if you consume food at night, it nullifies all efforts. Night eating blocks spiritual transformation, even if you chant, meditate, or perform austerities. Why? Because tamasic food generates tamasic energy, which blocks the spiritual vibrations needed for progress. Renouncing night eating is not just for health—it is essential for spiritual elevation. 🕉 Mahavira and the Role of Night Eating Renunciation When Lord Mahavira decided to take diksha (renunciation), his brother Nandivardhan requested him to stay a little longer. During that time, Mahavira focused on two things: These two are deeply interconnected. When you give up night eating, many other vices and distractions naturally fade—addictions, unwholesome company, bad habits. This is not just a Jain value; it is the core of Aryan culture itself. 🧾 Conclusion Renouncing night eating is not merely a religious ritual—it is a powerful combination of spiritual discipline, scientific diet, and psychological strength. It lays the foundation for: No mantra, meditation, or vow yields fruit unless your body and mind are aligned through pure, timely, and limited food intake. Renounce night eating—not just for your body, but for your soul.

Gagar Ma Sagar – Words Are Few, But Meaning InfiniteEven a small visual can hold boundless wisdom and joy. What is Abhakshya? Abhakshya refers to anything that is unfit for consumption — food that is not worthy of even placing in the mouth. In our daily language, when someone becomes picky or overindulgent, we jokingly say, “They’ve become fatty!” That same indulgent process occurs within the body too. The more nourishment the body receives, the more indulgent it becomes. The more nourishment the soul receives, the more awakened it becomes. When one consumes abhakshya, it leads the soul toward delusion and carelessness. It wastes time, harms nature, the self, and the entire universe. As the body becomes over-nourished, it is pulled toward suffering, poverty, and degeneration. That is what I want to talk about today. The Hunger Trap Among the masses, there’s a popular saying: “The stomach’s needs make one endure anything.” Hunger drives people to do unimaginable things. But even after getting food, people still go to extreme lengths for more. There are those who do not eat to live, but instead live to eat. Human or Animal? What separates a human from an animal? An animal lives to eat. Observe them — dogs sniffing all day, cats doing the same, rats constantly searching — eating and eating, all day. A human whose entire day revolves around food is either coming from an animal birth or heading toward one in their next life. The one who is obsessed with food lives like an animal.But the one who wants to be truly human eats only to live. The Science of Jain Food The food science of Jainism is renowned worldwide — which is why “Jain food” is recognized globally today. Food is divided into three types: These classifications don’t exist in the Western world. There, people eat anything and everything — meat, alcohol, etc., with no regard for purity or effect. But Aryan and Indian traditions have deep, meaningful science behind these food divisions. Sattvic, Rajasic, and Tamasic – What Do They Mean? Even ice is tamasic — made without sunlight.So are underground vegetables (kand-mool) — grown in the absence of sunlight. Tamasic = Tamas = Darkness.What is created without light, without energy, is tamasic and should not be consumed. Why Daylight Matters In ancient Aryan culture, kitchen roofs had glass panels so sunlight could reach the kitchen throughout the day. Food prepared in natural light was considered sattvic. Food made in darkness or under artificial light is tamasic — and this includes most night meals. The Four-Fold Jain Food Classification Jainism classifies food as: These should be: Raw food is non-prasuk and must be avoided. Also: Even Medicines Can Be Tamasic or Sattvic Some modern foods or drugs are taken as medicine. While some medicines are sattvic and heal the body and mind, tamasic medicines disturb both. They lead to mental agitation, addictions, and moral decline. Many ancient kings preferred death over accepting tamasic or violent medicine, refusing to eat meat or abhakshya even for survival. What About Milk? According to Jain scriptures: Even cow dung has been found to have radioactive properties and can generate electricity. It was once believed to prevent cancer. Cows were once an integral part of Indian households — not animals, but mothers. So milk is sattvic only if ethically obtained, not through modern exploitative dairy practices. Abhakshya Fruits and Vegetables 🧘 Conclusion: Discipline is the Key to Sattvic Life The essence of Jain food science is awareness and discipline.Only food that falls under Asanam, Paanam, Khaiman, Saiman, and that is prasuk and esanijjenam, should be consumed. Every bite we take shapes our body, mind, and soul. A sattvic life begins with sattvic food.If you wish to live purely — start with what you eat. Tomorrow, I will share more about night eating and its dangers.

Words may be limited, but emotions are infinite — that’s the law of the universe.The visual may be small, but the knowledge, joy, and emotions it brings are limitless.This is truly an ocean in a pot — Gagar Ma Sagar.Episode 24: Addiction – A Symbol of Inhumanity Addiction is where a person loses their humanity.Just as being born human is rare, achieving humanity within human life is even rarer. Not every human possesses compassion or culture. There are three types of tendencies in people: culture, nature, and perversion. To consider the whole world as personal property, to torture others, to enjoy by causing others pain, to act with cruelty — this is not humanity, but utter inhumanity. Who behaves this way?Those who are deeply addicted — they manifest this inhumanity. What are these forms of inhumanity?They are the seven vicious addictions, with violent actions and deadly consequences.And their outcome is nothing but hell or Nigod gati (lowest life-form) — nothing else. The Seven Addictions That Destroy Humanity: 1. Gambling The first and worst addiction that destroys a person’s character.Even the Pandavas, after losing themselves in gambling, gambled away their own wife — without any right — leading to the destruction of their entire lineage.The cause of that tragedy was gambling, not just Shakuni’s actions. Even today, gambling continues — under the disguise of betting, IPL entertainment, and online games. It may seem fun, but it’s the same addiction that once ruined kings. From cockfights to camel races, to match betting — all these are forms of gambling.Even hoarding food grains and selling them at high prices is a kind of gambling.It ends up destroying human values. 2. Tobacco and Smoking (Harmful Substances) Even a donkey wouldn’t touch a tobacco plant, yet humans consume it knowingly.People educated enough to know the harm of carbon dioxide still choose to smoke — this is mental corruption. If even a doctor fails to understand that one should not inhale poison, then that doctor is no better than an inhuman being. 3. Alcohol and Intoxicants Alcohol and all such intoxicating substances are clearly marked injurious to health.Still, people consume them — proof that such individuals have lost their sense of right and wrong. I once visited a Jain man’s house. In his showcase was a ₹15 lakh liquor bottle.He proudly claimed, “It shows I can afford this.”But what’s the use of expensive liquor if it still destroys your soul? Instead of reducing intoxication, stop drinking altogether. 4. Non-Vegetarianism (Violence towards Animals) Consuming meat by killing innocent creatures is pure inhumanity.Even King Shrenik, who is destined to be a Tirthankar in the next cycle, is currently in hell due to past actions of hunting. Today, games like PUBG promote virtual hunting, which is equally dangerous.Whether virtual or real, the result is violent thinking and desensitization. 5. Theft and Cheating Once someone becomes addicted to stealing or cheating, they lose their character.Be it through selling adulterated goods or manipulating prices — it’s all a form of theft. Even Jain scriptures say: “Even breaking a twig without permission leads to hell.”That’s how deeply Jainism values non-stealing. 6. Visiting Prostitutes This addiction erases a person’s self-respect and moral compass.Even lawyers, whose duty is to uphold justice, often abandon humanity when defending such cases. It is not dharma to engage in or support such acts. 7. Adultery (Illicit Affairs) Losing oneself in relationships outside of one’s marriage is a betrayal of family and society.Such people cannot connect with spirituality or religion — they carry too much negativity within. Even if one performs rituals, fasts, or visits temples — as long as addiction persists, spiritual progress is impossible. 🧘‍♂️ Conclusion Whether people fall into addiction due to sorrow or luxury, the end result is loss of humanity.Today, many pursue these habits not because of misery, but out of pleasure-seeking. This is even more dangerous. The Jain tradition has always been rooted in purity.Even among the 5.5 lakh disciples of the Tirthankars, not one consumed any intoxicant or engaged in vice. Let us strive to be part of a vice-free, addiction-free society — where we take pride in living with humanity, culture, and compassion.

“Words may be few, but the feelings are infinite. This is the rule of the universe.” Even a small visual or message can convey boundless knowledge and deep emotions. That’s the essence of the “Gagar Ma Sagar” (An Ocean in a Pot) series. In the last episode, we learned about the principles of Kshetra Vishuddhi (Purity of Place). It was a joyful experience. Now, let us dive into the significance of spiritual discourses (Vyakhyan) — what it means, why it matters, and how it benefits us. 🔹 The Divine Duty of the Tirthankaras The main purpose of the Tirthankaras’ life is to deliver Deshna — the sacred teaching or discourse.Deshna is known by many names: Vyakhyan, Swadhyay, Dharmakatha, Arya-Vachan, Nirgranth Pravachan. The entire arrangement of Samavasaran — the divine assembly adorned with golden thrones, celestial symmetries, and miraculous elements — exists only for one purpose: to deliver and listen to the supreme truth. The words of the Tirthankara are so powerful that even a hungry soul feels fulfilled just by hearing them. This celestial gathering becomes a monument of non-violence, where every living being hears the Lord’s message in their own language. 🔹 The Listener’s Role in Jain Dharma Just as the Lord’s duty is to give Vyakhyan, our duty is to listen to it with devotion. Listening is not just a ritual—it’s the core responsibility of every Shravak (lay follower). Unlike other religions where discourses are given by teachers or saints, in Jainism the structure of the discourse itself is scientifically classified and consistently delivered by every Tirthankara — past, present, and future — without contradiction. How is that possible? Because Jain Dharma is founded on eternal, unchanging truths. The same wisdom spoken by Rishabhdev is later spoken by Ajitnath, Sambhavnath, and Abhinandan Swami. Their teachings are not opinions—they are absolute spiritual science passed down unchanged through time. 🔹 Why Are These Discourses So Powerful? These principles, when truly understood, are so transformative that thousands of people renounce worldly life and accept initiation after hearing them. People begin to declare: “O Lord, your path is the only truth. There is no doubt in it. Everything else is meaningless.” These words are not emotional exaggerations. They are deeply rooted in scientific, metaphysical understanding. The Vyakhyan contains teachings on: 🔹 The Four Types of Jain Discourses (Dharmakatha) Jain discourses are scientifically categorized into four types: Even a single word from the Lord’s mouth is enough to awaken a soul. Just like a war elephant becomes calm when exposed to saints, and a gentle elephant becomes aggressive in a battlefield—our environment shapes our mind. If you sit in front of a TV, you become like what you watch. If you sit in a Satsang, you begin to transform. 🔹 A Simple Story That Explains It All A child was once asked by his mother to fetch some spices from a cupboard. After failing, the mother climbed up and retrieved them easily. When she slapped the child for not finding them, he said, “But these spices are not hot!”She replied, “They feel cold now, but once they go into the stomach, they show their real effect.” Just like the spices, this world looks attractive from outside. But when we consume it—experience it—it brings suffering. That’s the true nature of Samsar, and the Vyakhyan exists to reveal that truth. 🔚 Conclusion: The Ultimate Power of Listening In Jainism, listening to Vyakhyan is the easiest yet most powerful spiritual act. You don’t spend a single rupee. You don’t have to perform a ritual. Just listen with full attention.From listening comes knowledge. From knowledge comes spiritual insight. From that, comes detachment. From detachment, vows are taken. From vows, karma begins to fall off. And from that, liberation becomes possible. Even listening for just 12 minutes a day can begin your transformation. Remember the story of Rohiniya the thief — just listening led him to salvation. Let us also pray for the opportunity to one day hear the direct words of the Lord in the divine Samavasaran.Until then, let us keep listening, keep reflecting, and keep moving toward Moksha.

Namotthunam Sutra — also known as Shakrastava — is revered as a Stavan, a devotional hymn, and a Manglik (auspicious invocation). It is a heartfelt expression of the highest gratitude toward the most supreme beings of the universe — the Tirthankaras. Whenever a spiritual awakening or a momentous event occurs in the life of a Tirthankara, the first to know is Shakra, the king of celestial beings. Upon this divine revelation, he descends from his throne, sits in the Namotthunam posture, and offers his respects to the Tirthankara, remembering their immense favor through the Namotthunam Sutra. This is why it is called Shakrastava — because it originates from Shakra’s praise. Not just one, but all sixty-four Indras chant Namotthunam from their thrones, resonating in unison through the heavens. Even without seeing the Tirthankara physically, celestial beings offer indirect, yet the highest form of veneration through this Sutra. Namotthunam is eternal — past, present, and future celestial beings have and will continue to chant it in divine resonance. 📖 Namotthunam in Jain Scriptures and Practice This Sutra is not confined to the heavens. In human tradition too, it is profoundly revered. From Achārāṅga Sutra to the Dvādaśāṅga, every scripture begins with Namotthunam. Gautam Swami would not commence his spiritual discussions without this invocation. Even the conclusion of discourses is incomplete without it. It is the most powerful Sutra of remembrance and spiritual energy. Even the Ganadharas (chief disciples of the Tirthankaras) used Namotthunam to bow before the Lord. This practice continues through the lineage — from Sudharma Swami, Jambu Swami, all the way to the present and future. That’s why Jain Shastras give Namotthunam a supreme place. 🙏 The Essence of Stav-Stuti-Mangal Through this, our ego dissolves, and the remembrance of divine favors fills our hearts. Before any major spiritual practice, Jainism emphasizes Kṣetra Vishuddhi — purification of both the soul and the surrounding space. It includes: 🌼 Why Namotthunam? We already remember Arihants, Siddhas, and Gurus in other prayers like Navkar Mantra, Chattāri Mangalam, and Logassa. So, why again in Namotthunam? Because Namotthunam’s central focus is gratitude. It is the only Sutra that explicitly remembers the favors of Arihants, Siddhas, and Gurus — “Because of you, I have progressed in spirituality. Amidst the world’s chaos, I experience peace. You showed me the path of Dharma and gave me strength to walk it. For this, I am eternally grateful.” 🪷 The Deep Meaning of Namotthunam Sutra The Sutra includes spiritual titles and attributes of the Tirthankaras, such as: These names are not mere labels, but praises of the qualities they embody. 🔄 Siddhas First, Then Arihants? In Namotthunam, Siddhas come first and Arihants second. Why? Because: Thus, we first express our gratitude to Siddhas, for it is their Moksha that allows our spiritual journey to begin. 🙇‍♂️ The Third Namotthunam The third form of Namotthunam is in Ardhamagadhi, the ancient Jain language: “Namotthunam mama dhammovadesagassa vandāmi naṁ bhagavantaṁ…” Here, the devotee bows to the Guru, offering mental surrender and seeking blessings through sight and devotion. In many traditions, this is done in local languages today, but its origin is in Ardhamagadhi. 🧘‍♂️ Namotthunam Āsan – The Special Posture Namotthunam is chanted in a distinct yogic posture: This special āsan underscores the unique spiritual power of Namotthunam. 🔚 Conclusion: The Sutra of Living Gratitude Namotthunam is not just a chant; it is a vibrational offering of remembrance, surrender, and immense thankfulness. It is the only Sutra dedicated entirely to expressing how deeply we are indebted to the Tirthankaras and spiritual Gurus — not for material gains, but for awakening us to the path of liberation. Whether celestial beings chant it in heaven, or we recite it here on Earth — its purpose remains one:To remember the favor.To bow in gratitude.To walk the path of Dharma with humility and joy.

The Logassa Sutra is not just a prayer—it is a blueprint for spiritual alignment and focused living. Its purpose is twofold: After realizing the soul through the Uttarikaran Sutra (the upliftment of the soul), we now ask:What is the soul’s ultimate aim? What is its goal? What is the purpose of this life?These vital questions are addressed within the Logassa Sutra. 🌟 Honoring the Enlightened Ones Before speaking of the goal, the Sutra first reveres the 24 enlightened beings—the Tirthankaras—who have walked the path and shown us the way. We glorify their attributes and meditate on what they achieved, so we may align our own lives accordingly. Why should we set a goal in life?Because human life is short and unpredictable. If we wish to secure our next human birth, walk toward liberation (Moksha), and avoid downfall, then we must set a spiritual target. Setting a goal is equivalent to organizing your time and focus—to decide how much time will be given to worldly distractions and how much to the soul. Without a goal, we are like debris drifting aimlessly in an ocean of thoughts. The Logassa Sutra is the perfect formula to reset our inner compass. It motivates, uplifts, and structures our efforts. 🔖 Three Parts of the Logassa Sutra The Logassa Sutra is divided into three main parts: It contains seven verses (Gathas): 🙏 Part 1: Name Remembrance The names of the Tirthankaras hold unimaginable power. In Jain scriptures like the Uvasaggaharam Sutra and Bhaktamar Stotra, it is said: “Just taking the name of the enlightened removes negative karma.”“Their names themselves become powerful mantras.” The first verse of the Logassa Sutra remembers: The next three verses recite the names of all 24 Tirthankaras in sets of eight: 🛕 Part 2: Prayer for Spiritual Strength The fifth gatha praises the formless nature of the Siddhas: “Free from impurities, birth, decay, and death.”“May the 24 Tirthankaras shower their grace upon us.” The sixth gatha is a powerful, focused prayer. Every follower of Jainism should reflect on these three requests: ✨ Part 3: Ultimate Soul Attributes & Vision The seventh and final verse reveals the soul’s ultimate qualities: It concludes with a sincere request: “May the enlightened Siddhas guide me toward liberation.” This verse expresses how, just as the moon brings cooling light and the sun life-giving energy, the enlightened soul embodies infinite purity, illumination, and depth. 🧘‍♂️ The True Power of Logassa The Logassa Sutra is a powerhouse of the soul—filled with mantras, yantras, prayers, goals, focus, clarity, and the highest vision.That is why it is widely used during Kayotsarg (meditative letting go), penance, and introspection. It is not just a chant—it is a complete system for spiritual transformation. 🔚 Conclusion: Let the Light of the Logassa Sutra Guide You In a world full of chaos, the Logassa Sutra helps us: Let us not waste this rare human life. Let’s remember, pray, and progress—every day—with the powerful guidance of the Logassa Sutra.