Jaina Is Showing Her Old Self Again

• Journal List
• Mens Sana Monogr
• v.13(1); Jan-Dec 2015
• PMC4381324

Mens Sana Monogr. 2022 Jan-December; xiii(1): seventy–81.

Jaina Religion and Psychiatry^*

Manilal Gada

^** BPS President 1989-1990. Head and Hon. Psychiatrist (Retd), Rajawadi Municipal General Hospital, Ghatkopar, Mumbai, Hon. Prof of Psychiatry, Hon. Psychiatrist: Sulabha Special School, (Retd): D.Y. Patil Medical College Nerul, Navi Mumbai, Maharashtra, India

Received 2022 December 16; Revised 2022 Mar ane; Accepted 2022 Mar i.

Abstract

Jaina religion has existed for thousands of years. Lord Mahavir was the final of the 24 Tirthankaras, 23 having preceded him. The principals of Jaina religion teach us: (1) Self-control, which includes: (a) Control over physiological instinct of hunger and sex activity; (b) command over desires; (c) control over emotions; (2) meditation; (iii) introspection; (iv) concentration; and (5) salubrious interpersonal human relationship. The principles of Jaina Faith can contribute to Positive Mental Wellness.

Keywords: Interpersonal Relationship, Jaina Religion, Meditation, Mohiniya Karma, Self-control, Tapa, Vratas

Introduction

Life is love to all even though it may comprise misery. Man'due south want for an explanation of the existence of a misery, for relief from and extinction of misery and for a consistent increase of happiness of life, is the office of faith.

True religion is a way of life. Information technology should pb to the mental and moral upliftment of an aspirant and must provide peace and happiness for his soul.

Jaina religion (Jainism) is an aboriginal one. Lord Mahavira, the 24^thursday Tirthankara, rejuvenated it effectually 2500 years agone. However, it was propagated for thousands of years before Mahavira by the 23 Tirthankaras who preceded him. Even they were not the founders of Jainism, which had existed from time immemorial, they had brought the fundamental principles of Jainism to light by their extraordinary perception and noesis. They preached, propounded and popularised its principles. Lord Mahavira, nonetheless, is credited with having formalised and rejuvenated the religion called Jainism.

Jaina Principles

Iv infinities

The soul according to Jainism, consists of four infinities, that is, Infinite Knowledge (Ananta Gnana), Infinite Intuition (Anata Darsana), Infinite Happiness (Ananta Sukha) and Infinite Potency (Ananta Virya) (Bhadraprabhu, 1986).[3] These are the natural characteristics of the soul and come to total manifestation in the land of salvation. These powers of the soul are neutralised by Karmic influences in the state of spiritual chains - the state of being engrossed in worldly diplomacy. The way to conservancy consists of the efforts of the soul to remove the karmic obstruction and regain its natural state of 4 infinities lying dormant since the time immemorial.

Karman

The cause of obstruction is known as Karman. It is composed of a textile substance known as Karma Varna (Galia, 2002).[5] The soul, disturbed by the action of the mind, speech and/or body, attracts the dirt of that substance and is thereby petrified. The passions of acrimony, conceit, crookedness and greed, give durability and intensity to that dirt. The stronger the passions, the longer will dirt of the Karman last, and more strongly volition it touch on the soul. The accumulated Karman ends later on producing its fruits, when its term is over. At the same time, fresh disturbances cause a new accumulation. This procedure has gone on from time immemorial. Information technology will continue equally long as the new accumulation is not stopped and until the old is not worked through or cast off through other measurers. The way to salvation demands a deliberate attempt of the soul to purify itself from the Karmic dirt by stopping the fresh aggregating and destroying the former.

Umasvati prescribes three virtues paving the way to conservancy: right knowledge, correct mental attitude and right comport (Suriji, 1988, p30-ane).[7] Cognition in itself is neither right nor wrong. Information technology is right when possessed by a person with right attitude and wrong in a person whose mental attitude is wrong. Thus, correct attitude and right conduct play the main part. Both are connected with 'Mohaniya Karman'. The ladder of salvation means, therefore, gradual liberation from the furnishings of 'Mohaniya'.

Shrimad Rajchandra has said:

Karma Anant Prakarna, Tema Mukhya Aath

Tema Mukhya Mohiniya, Hanay Te Kahu Path

(At that place are infinite kinds of karmas. 8 are chief among them. Among these eight, Mohaniya deluding karma is the main.) (Bhadraprabhu, 1986[2])

Karma Mohiniya Bhed Ve Darshan Charitra Naam

Hane Bodh, Vitragata, Achuk Upay Aam (Bhadraprabhu, 1986[two])

(There are two kinds of deluding Karma, namely, right belief deluding and right conduct deluding. The former is destroyed by knowledge of the soul and the latter by non-attachment.).

Darasna Mohaniya Karma makes a homo extravagant, seeking happiness in external objects and identifying himself with the torso and other material enteties. Charitra Mohaniya Karma has too the furnishings of the emotions of Anger (Krodha), Conceit (Mana), Crookedness (Maya) and Greed (Lobha) (Suriji, p30-1).[vii] The aspirant has to arise gradually by subduing these passions by degrees. This is minutely and well-described in the Jaina theory of 14 Gunasthanas (Bhadraprabhu, 1986).[3]

Shravakas and Vratas

Jainism has prescribed two different means of practising religion, 1 past saints and monks (known as 'shramanas') who live separately in a holy place, and the other by laymen (known every bit 'shravakas') living with their families or every bit a householder. A shravaka is i who does his worldly duties and, in addition, follows the doctrine of Jainism. His principal goal is to do his duties as individual towards his family, towards his society, towards the State, etc. Secondarily, he also practises Jainism. A Shravaka follows 12 rules of carry (vratas). He follows these 12 vratas to whatever extent possible, the goal being to follow them to the maximum extent without jeopardising his worldly duties.

The Sanskrit word for these 12 rules is 'vrata'. It is derived from 'vr' which means to select or choose; so literally, the word 'vrata' means a kind of pick. The choice is a very strict affair, requiring the practice of much care. This idea is peculiarly Jaina; at that place is no oath to a superior, or to a Deity; neither is it a decree or a command issued by a Deity to his subjects or creatures.

These 12 special rules or vows are divided into three classes; the outset five vows are called 'bottom' vows, as compared with more than strict vows of the monk. The next three vows (gunavrata) are of a kind that aid or supports the first five. And the final 4 vows are disciplinary (siksavrata), their practise forms a sort of preparation for the monastic life. These vratas are:

1. Refraining from killing or destroying life (Sthula - Pranatipata - Viramana - Vrata).

2. Refraining from telling falsehood (sthula - Mrusavada - Viramana - Vrata).

3. Refraining from taking what is not requite, that is, theft (Sthula - Adttadana - Virmana - vrata).

4. Abstention of Sensual Pleasance (Sthula - Maithuna - viramana - Vrata).

5. Undertaking to limit 1'due south possessions (Sthula - Parigrahaparimana - vrata).

6. Limitation of the area in which one will alive including all direction of motion (Dig - Parimana - Vrata).

7. Limitation of the quantity of things one will use (Bhogopabhoga - Viramana - Vrata).

8. Undertaking not to incur unnecessary avoidable evils (Anarthadanda - Viramana - Vrata).

9. To sit in a certain holy place and read or meditate on holy subjects usually for 48 min (Samayika).

10. Reducing to a minimum the space in which ane volition movement ordinarily for a few days (Desavayasika - Vrata).

11. Same as ninth vow just connected for 12–24 hrs and accompanied by fasting (Pausadhopavasa).

12. Sharing and/or distributing essential things without any expectations or desires to Jaina monks or respectable Jaina layman (Atithisamvibhaga) (Suriji, 1988,[viii] Bhadraprabhu, 1986).[4]

By following the to a higher place 12 vratas, the sharavaka would be able to minimise the inflow of new karmas. To vesture out the accumulated effects of karma on the soul, the practice of austerities/Tapa has been advised. There are 12 types of austerities: Six physical or external and half-dozen internal.

The vi physical austerities are:

1. Fasting (Upavas),

2. Eating less than one's chapters or hunger (Unodari),

3. Daily renunciation of i or more delicacies (Rastyag),

4. Reducing the desires (Vratisankshep),

5. Mortification of the body (Kayakalesh),

6. Concentration is a lonely or holy place (Sanalinata) (Bhadraprabhu, 1986).[one]

The six internal austerities are:

1. Expiation (Prayaschita),

2. Veneration (vinay),

3. Nursing and service to others (Vaiyavachcha),

4. Written report of religious book (Sajajaya,)

5. Abandonment of bodily attachment (Vyutasarga),

6. Concentration (Dhyan) (Bhadraprabhu, 1986).[1]

Psychiatric Aspects

Individual

Self-control

Command over physiological instincts of sex and hunger: The fourth vrata of a Shravaka is abstention of sensual pleasure including sensual pleasance with other man or woman; avoiding talking, reading and/or observing picture which excite an private sexually; avoiding indulging in lustful conversation or stories; avoiding physical contact with person of reverse sex, etc. This weakness is many a time exploited as in the example of Vishwamitra past Menaka and the notoriety of Ms Pamela Bordes some time back. Control over desire for sensual pleasure will non allow the individual to go morally degraded.

The physical austerities of fasting, eating less and daily renunciation of one or more than delicacies volition bring virtually command over hunger and taste. During fasting, the Shravaka does non take any food for 36 h, that is, from sunset on day 1 to sunrise on 24-hour interval 3. During these 36 h, only boiled water is permitted for drinking. Some Shravakas even adopt avoiding h2o. Very rarely do these Shravakas suffer from aridity, if at all. Some Shravakas do fasting for iii sequent days (Athama), some for eight consecutive days (Athai) or even for thirty sequent days (Mas khamana). In Rastyag, Shravaka is expected to abandon or give up daily, voluntarily, certain food items. He unremarkably decides about this in the morning time and more often than not does not even inform anyone in the family. He may determine that today he will he not eat items prepared from milk or restrict his diet to 5 or any other number of items.

This self-control helps in building one'due south self-conviction, and it is ane of the virtues of a mature personality. Even 8-10 years sometime children accept been observed to follow fasting and Rastyag. This will help in developing a mature personality in these children. With fasting and eating less, the physical problems of obesity, and its complication would also be prevented.

Control over desires: The fifth vow of the Shravaka is undertaking to limit ane'southward worldly possessions. One should prepare a list of everything one wants to possess. One should not go beyond this limit. Merely in exceptional cases, one may raise the limit. It is likewise expected that a Shravaka should scrutinise this listing from time to time and proceed curtailing information technology. Desires about coin, property, ornaments etc., take to be curtailed. Limit has to be stock-still according to reality. In present day life, one observes that desires and expectations are fast irresolute and increasing, even though the ways to achieve these may not be available. Initially ane has some desire, and when these are fulfilled (many times at much psychological cost), new desires and expectations crop up. The individual is never satisfied. At that place is no limit to such desires and expectations whereby the private remain unhappy and anxious all the time. Larger the gap between expectations, desires and reality, greater the frustration. It is condign the major reason for psychiatric morbidity. By voluntarily keeping desires within limits and remaining satisfied, one goes a long way towards psychological well-being.

Control over emotion: Acrimony (Krodha), Conceit (Mana), Crookedness (Maya) and Greed (Lobha) have been grouped in Jainism as Ksaya Saghna. Because of the effects of these emotions (part of Chaitra Mohaniya Karman), the soul is not able to achieve salvation or moksha. Therefore, the soul remains in this globe (ksa = globe, aya = increasing, that is, increasing worldly attachments.)

Psychologically, it is very well-known that i should control the above emotions. If not controlled, they produce furnishings on the trunk tilting the balance in favour of mental illness.

Dasha - Vaikalika Niryukti instructs equally follows:

'Subdue anger past forgiveness

Conquer vanity by humbleness

Overcome fraud with honesty

Trounce greed through contentment.' (Maharaj, 1999[6])

Meditation

Kausagga implies the idea of a item bodily posture to be adopted in keeping oneself unmoved at a suitable spot (Sethia, 1985[x]) Samayika and Pratikamana means maintenance of balanced state of heed with regard to all blameworthy activity, passions and hatred. The flow is of consecutive 48 min to 1 h. During this period, all concentration is centred on religious activities, away from the world; this is like to mediation. In the morning time, chanting of the main sutra 'Namo Arihamtanam etc.,' for 108 times (requiring about 15 min) is as well a form of meditation. Jaina temples are some of the cleanest temples. The temper is 1 of tranquillity and serenity. Doing pooja and other morning rituals in such a serene atmosphere leads to meditation and mental peace.

All these are Jaina modes of dhyana practice. He, who practices these modes, is required to keep his body, heed and spoken language under perfect restraint. His mind is to be kept intent on the item object of meditation (in religious discourses). Jainism lays stress on the practice of self-mortification as a means of checking ane's passions also every bit of inducing mental concentration. These practices of meditation were described and were really beingness good by Shravakas centuries before Patanjali described yoga (Suriji, 1988).[nine]

Introspection and concentration

In a lonely holy place, while sitting or standing, concentration is to exist performed (Sanalinata). Furthermore, during this, virtues of the Tirthankaras and other saints are to be recited. Past remembering and praising these virtues, a Shravaka remembers the Tirthankaras and is likely to follow them past identifying with their virtues.

Shravakas accept a vow not to speak for few minutes, or a few hours or even a full day (Mauna Vrata). Past this, again, ane enhances self-control, and during this Mauna Vrata one also carries out introspection.

Interpersonal relationships

Social club, co-ordinate to Jainism, is a co-ordinated aggregate of autonomous units and depends for its own well-existence upon that of every individual. No individual is subordinate to any other, and each being is entitled to contained expression. Jainism rejects the patronizing of one individual or form by another. The gradation of society into classes, therefore, is non in keeping with its spirit. Thus, all individuals are equal. This helps in keeping meliorate interpersonal relationship amongst Shravakas.

Religion in Jainism is not blind faith. Nor is it emotional worship inspired past fear or wonder. Information technology is intuitional realisation of the inherent purity of consciousness, will and the elation of the self. In Jainism, the virtues are important and respected, not the individual. Even while worshiping the Tirthankaras and other saints, their virtues are recited. Ten virtues which are of import are:

1. Forgiveness (uttama-ksama),

2. Humility (uttama-mardava),

3. Honesty and truthfulness (uttama-satya),

4. Purity (uttama-sauca),

5. Restrain (uttama-sanyama),

6. Austerities (uttama-tapa),

7. Renunciation (uttama-tyaga),

8. Selflessness (uttama-akinchanya), and

9. Celibate life (uttama-brahmacharya).

In reciting religious mantras, these virtues are recited once again and again. From the interpersonal point of view, ane who has virtues and cognition should be respected, however small-scale he may be. This respect and praise leads one to perform proficient and right conduct. I can compare this with learning theory wherein behaviour, which is rewarded, is maintained. The expert and right behaviour from a person is appreciated in society, fifty-fifty though he may belong to a low socio-economic grouping.

Ahimsa or non-violence has to be adept towards all human beings equally also towards all living souls. Ahimsa is not but not killing, just also non inflicting pain or suffering, physical or psychological. In this manner, one recognises and respects others individuality, ideas, virtues and cognition. This helps in the building upwardly of positive interpersonal relationships. The second vrata, refraining from telling falsehood, and the third vrata, refraining from taking what is not given (theft), assistance in building trust and self-control. Trust so developed helps in building positive interpersonal relationships. Suspiciousness and paranoia are thus avoided.

By nursing and service to others, peculiarly those who are suffering (vaiavachcha), one recognises the sufferings of others. Psychologically, voluntary help without request for anything in return, rendered to a person who suffers or who is in agony, builds up confidence. Empathy shown during this flow, builds up a positive rapport. Religious books have quoted the Tirthankaras as proverb:

Jo Gilanam Padivajjai So Maa Padivajjai

('1 who serves diseased or suffering humanity, serves God', Bhadraprabhu, 1986[2])

It is necessary for a Jaina to purify his heart of all passions at least in one case a year. That is why the Jains are so particular about observing the festival of 'Pryushana' which is an annual ritual of self-purification and introspection. Here, each individual begs pardon from every other past saying, 'Knowingly or unknowingly, by listen, spoken communication and trunk if I accept hurt your feelings, please pardon me' (Michacchami Dukkadam). By forgetting negative feelings and asking pardon, a new positive relationship is established with family unit members and other relatives. A true Jaina himself would inquire for pardon without considering pride or prestige. Thus negative emotional feelings do not go accumulated and are worked through.

Furthermore, a true Jaina volition confess his sins and mistakes committed to a Guru (Aloyana), thus getting rid of guilt feelings and improving psychological functioning. He himself decides his punishment by performing some form of austerities (Tapas). This helps in strengthening his ego so that he will not repeat the same sin or mistake. Accepting 1's mistakes later on introspection and observing cocky-penalisation (Aloyana and Tapas) helps individuals in building ego forcefulness.

Short Account

The higher up is a short account of the principles of Jainism in relation to Psychiatry. Its principles were laid down thousands of years ago, and the principles are notwithstanding valid today. By putting these principles into practise voluntarily, the person himself is less likely to suffer from psychiatric illnesses. These principles also help in prevention and treatment of certain psychiatric illnesses like neurosis, personality disorders, addictions, etc. Indra Shastri has said in the article, Jainism and the way to spiritual realisation in the book 'The Doctrines of Jainism' (p 56):

Jainism is useful non only for salvation only also for a man who wishes to live a happy life by rising above his inner conflicts and complexes. Information technology is regrettable that the supreme science of leading a happy life has been wrongly bars to transcendental purposes, on the assumption that benefits are non continued with the present life. That is a wrong notion. A man all the same materially rich he may be, will sooner or later on have to learn this science if he seeks existent happiness and wants to save himself from destruction.(Maharaj, 1999[6])

I will end my give-and-take by quoting from ii sources. One is from 'Utteradhyayana Sutra' of Jainism. The start one is:

If one is e'er humble, free from curiosity and cant; if he abuses nought; if he holds not to his wrath, if he listens to friendly advise; if he is non proud of his learning; if he finds no faults with whatsoever or nought; if he is patient with friends; if he speaks well even of the bad friend when he is absent; if he abstains from quarrels; if he is polite, gracious, at-home and endeavours to gain enlightenment - then he is named the well-behaved (Sethia, 1985).[eleven]

The 2nd i is:

Khamemi Sarve Jiva, Sarve Jiva Khamantu Me

Mitti Me Savva Bhuesu, Veram Majjam Nakenai

I forgive all souls: Let all souls forgive me. I am on friendly terms with all: I have no enmity with everyone. (Sethia, 1985[12]).

Conclusions [Come across besides Figure ane: Flowchart of the Newspaper]

The soul, co-ordinate to Jainism, consists of 4 infinities, that is, Infinite Noesis (Ananta Gnana), Infinite Intuition (Anata Darsana), Space Happiness (Ananta Sukha) and Infinite Authority (Ananta Virya). The cause of obstacle is known every bit Karman. It is composed of a material substance known as Karma Varna. The mode to salvation demands a deliberate attempt of the soul to purify itself from the Karmic dirt by stopping the fresh accumulation and destroying the old. Darasna Mohaniya Karma makes a man extravagant, seeking happiness in external objects and identifying himself with the trunk and other fabric things. Charitra Mohaniya Karma has also the effects of emotion of Anger (Karodha), Conceit (Mana), Crookedness (Maya) and Greed (Lobha). The aspirant has to arise gradually by subduing these passions by degrees. This is minutely and well-described in the Jaina theory of 14 Gunasthanas. A Shravaka follows 12 rules of carry (vratas). Past post-obit them, he would exist able to minimise the inflow of new karmas. To clothing out the accumulated furnishings of karma on the soul, the practice of austerities/Tapa has been advised. There are 12 types of austerities, six physical or external and six internal.

The fourth vrata of a Shravaka is avoidance of sensual pleasance. Self-command helps in edifice self-conviction and is one of the virtues of a mature personality. The fifth vow of the Shravaka is undertaking to limit ane's worldly possessions. By voluntarily keeping desires within limits and remaining satisfied, one goes a long way towards psychological well-being. Acrimony (Krodha), Conceit (Mana), Crookedness (Maya) and Greed (Lobha) have been grouped in Jainism as Ksaya Saghna. Because of the effects of these emotions, the soul is not able to attain salvation or moksha. He, who practices meditation, is required to keep his body, mind and speech under perfect restraint. Jainism lays stress on the exercise of cocky-mortification every bit a means of checking one's passions every bit well every bit of inducing mental concentration. Shravakas take a vow not to speak for few minutes, or a few hours or even a total day (Mauna Vrata). By this, again, one enhances self-control, and during this Mauna Vrata one as well carries out introspection. Ahimsa or non-violence has to be practiced towards all human beings equally also towards all living souls. Ahimsa is non but not killing, but also not inflicting pain or suffering, concrete or psychological. In this manner, one recognises and respects others' individuality, ideas, virtues and knowledge. This helps in the building up of positive interpersonal relationships.

By putting these principles into do voluntarily, the person is less probable to endure from psychiatric illnesses. These principles also assist in prevention and handling of sure psychiatric illnesses like neurosis, personality disorders, addictions, etc.

Have Home Message

(1) Self-control (2) meditation (three) introspection (4) concentration (5) positive Interpersonal Relationship are the principles of Jaina faith that tin contribute to Positive Mental Health.

Questions That This Paper Raises

1. What are the Principles of other religions and how tin they contribute to Mental Wellness?

2. Is faith a buffer against stress?

3. Tin can Mental Health Professionals interact with religious preachers to bring almost positive mental health?

4. What are those mutual features of near religions that can exist useful for mental wellness?

Well-nigh the Author

Manilal T. Gada MD, DPM., BPS President 1989-1990, has been Caput and Hon. Psychiatrist (Retd), Rajawadi Municipal General Infirmary, Ghatkopar, Bombay, and Hon. Prof of Psychiatry (Retd): D.Y. Patil Medical College Nerul, Navi Bombay India. He has awarded numerous orations and awards, e.g., Tilak Venkoba Rao Oration, Indian Psychiatric Society in 1987; Dr. S.Yard. Lulla Oration: Bombay Psychiatric Society in 2000; Dr. L.P. Shah Oration: Indian Psychiatric Society Western Zonal Branch in 2006; President'south Award for Best Scientific Paper, Indian Psychiatric Society, Western Zonal Conference in 1984; President's Honour for All-time Scientific Newspaper, Indian Psychiatric Society, Western Zonal Conference in 1997. He has also co-edited a Psychiatry Text Book, Essentials of Postgraduate Psychiatry, published in 2005 by Paras Medical Publishers, Hyderabad, India.

Footnotes

Conflict of interest

None declared.

Declaration

This is a revised, updated version of a newspaper published equally, 'Jaina Religion and Psychiatry', Bombay Psychiatric Bulletin, Vol. one(1), June 1989. It is not submitted for publication elsewhere.

CITATION: Gada Thou. Jaina religion and psychiatry. Mens Sana Monogr 2015;13:lxx-81.

Peer reviewer for this newspaper: Anon

References

1. Vijay B. Guidelines of Jainism. Original in Gujarati. In: Ramappa K, editor. 1st ed. Mehsana: Sri Vishwa Kalyan Prakashan Trust; 1986. pp. 22–33. [Google Scholar]

ii. Vijay B. Guidelines of Jainism. Original in Gujarati. In: Ramappa K, editor. 1st ed. Mehasana: Sri Vishwa Kalyan Prakashan Trust; 1986. pp. 52–60. [Google Scholar]

3. Vijay B. Guidelines of Jainism. Original in Gujarati. In: Ramappa K, editor. 1st ed. Mehsana: Sri Vishwa Kalyan Prakashan Trust; 1986. pp. 122–ii. [Google Scholar]

iv. Vijay B. Guidelines of Jainism. Original in Gujarati. In: Ramappa G, editor. 1st ed. Mehsana: Sri Vishwa Kalyan Prakashan Trust; 1986. pp. 138–42. [Google Scholar]

5. Galia C. 1st ed. Mumbai: Galia Hiten; 2002. Glimpses of Jainism and Instruction of Lord Mahavir; pp. 1–five. [Google Scholar]

6. Maharaj, Rajsekharsuriji AV. 2nd ed. Mahesana: Shrimad Yashovijayji Jain Sanskrut Pathshala; 1999. The Doctrines of Jainism; p. 56. [Google Scholar]

7. Suriji, Kirtichandra AS. Jainism in a Nutshell, Original in Gujarati. In: Shah BC, Shah NT, editors. 1st ed. Bombay: Shah BC & Shah NT; 1988. pp. 30–1. [Google Scholar]

8. Suriji, Kirtichandra Every bit. Jainism in a Nutshell, Original in Gujarati. In: Shah BC, Shah NT, editors. 1st ed. Bombay: Shah BC & Shah NT; 1988. pp. 39–45. [Google Scholar]

9. Suriji, Kirtichandra Equally. Jainism in a Nutshell, Original in Gujarati. In: Shah BC, Shah NT, editors. 1st ed. Mumbai: Shah BC & Shah NT; 1988. pp. 64–5. [Google Scholar]

10. Sethia KN. Bombay: Sethia KN; 1985. Shri Samayik Pratikaman Sutra. [Google Scholar]

xi. Sethia KN. Mumbai: Sethia KN; 1985. Shri Samayik Pratikaman Sutra. [Google Scholar]

12. Sethia KN. Mumbai: Sethia KN; 1985. Shri Samayik Pratikaman Sutra; p. 240. [Google Scholar]

---

Articles from Mens Sana Monographs are provided here courtesy of Wolters Kluwer -- Medknow Publications

---

cravenmosencestiss.blogspot.com

Source: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4381324/

Share this post