Meeting of Minds:
Compiled by Duli Chandra Jain
These answers have been compiled on the basis of input from Dr. Chandrakant
P. Shah, Schaumburg IL and Mr. Kushal Raj Jain, Sterling VA, and discussion
with Dr. Padmanabh Jaini, Kensington CA and Shri Ramnik Savla, Bombay,
India.
Nidhi Jain
Daughter of Prabhas & Sarla Jain, Woodbridge NJ.
Q: According to Jainism, living beings such as an ant and a worm do not possess fully developed senses. They also do not have a mind which is the faculty of thinking. So how do they acquire karmas to assume higher or lower forms of life?
A: Every incident entails a combination of five essentials (SAMAVAAYA):(1)
1. Nature of self (SWABHAAV), the intrinsic attributes of the substance (soul)
2. Nature of supplements (NIYATI), attributes of collateral substances (material particles that constitute fresh karmic influx)
3. Instrument or catalyst (KARMA), karmas associated with the soul and pseudo-karmas (appropriate environment)
4. Time (KAAL), the present moment as well as the time required for the event
5. Effort (PURUSHAARTH), ability and power of the living being
Obviously, all living beings of the world possess souls, karmic bondage and their respective environment. The universe is filled with ultrafine particles of matter that have the capacity of bonding with worldly souls. All worldly beings have life-span-determining (AAYU) karma. The life-span-determining karma for the next life is obtained towards the end of the present life. How all living beings apply the necessary effort (item 5 of the above list) to obtain various types of karmas is explained by Dr. Padmanabh Jaini, in his paper entitled, 'Fear of Food: Jaina Attitude on Eating,' in the following paragraph:(2)
"In Jainism, karmic bondage is seen as an accumulation of an extremely subtle form of floating 'dust' which clings to the soul when the latter is overcome, moistened, as it were, by desire and passions. These desires (present in all souls from beginningless time) in their most subtle form are called SAMJNAs, a term which may be tentatively translated as 'instincts'. The Jain texts enumerate four such instincts universally found in all forms of life including the vegetable kingdom. Craving for food (AAHAAR SAMJNA) is the most primary of these instincts. No being other than the liberated soul is exempt from it. This desire for food sets up competition between one living being and another which gives rise to the second instinct, namely that of fear (BHAYA SAMJNA). The consumption of food sets in motion the third and probably the most virulent of the instincts, the desire for sex (MAITHUN SAMJNA), gratification of which produces further desire for food. This, in turn, produces a craving to accumulate things for future use, the instinct called PARIGRAH SAMJNA - possessiveness instinct, which invariably goads the soul toward volition of harmful acts (HIMSA) inspired by attachment and aversion (RAAG and DWESH)."
That is how all living beings, big and small, acquire painful karmas.
Dr. Ashok K. Jain, Corpus Christi, TX
Q: Does the concept of heaven and hell exist in Jainism? Where does a liberated soul go?
A: All religions have the concept of heaven and hell. Jainism is no exception. Let us first present the Jain scriptural view. There are four states of existence (GATIs) of worldly beings: human (MANUSHYAGATI), subhuman including animals, insects and plants (TIRYANCHAGATI), hellish (NARAKAGATI) and celestial (DEVAGATI). The material universe (LOKAAKAASH) is divided into three regions: upper (URDHVALOK), middle (MADHYALOK) and lower (ADHOLOK). Human beings and animals live in the middle region, the celestial beings live in upper region for most part, and the hellish beings live in the lower region. On top of the upper region is SIDDHASHILA where the liberated souls abide.
The Jain concept of universe is at variance with the modern astronomical concepts, based on our knowledge of laws of nature, which have withstood rigorous experimentation. The modern astronomical concept of universe is also supported by the space flights. When the first man landed on the moon, Siddhantacharya Pandit Phool Chandra Shastri was asked,(3) "In view of the moon-landing, what can be said about the Jain concept of the universe?" He replied, "The acharyas who composed the Jain scriptures were scholars of spirituality. They were not experts of geography or astronomy." It seems that the concepts of the structure of the universe contained in the Jain scriptures were based on the ideas about the universe prevalent in the society at the time when the scriptures were composed. Pandit Phool Chandra Shastri also said, "We should believe in the ideas and concepts that are relevant to our practice of Jainism, and it is not necessary for us to believe in things that are marginal to our religious practice." In this context, Acharya Umaswati writes in PRASHAMARATI PRAKARAN:
The happiness of heaven is indirect - it is beyond our experience. Thus we may be disinterested in it. The happiness of salvation (NIRVANA) is still more indirect. Hence we may have doubts about it. On the other hand, the peace and calm brought about by religion can be directly experienced right here. We are free to attain this happiness which is the fruit of freedom of spirit. We do not have to buy it with money. We achieve this happiness by taking a dip in the stream of satisfaction and balanced emotions.
Heaven and hell may be in some remote or nearby corners of the universe. However, at various times, we experience hellish state of existence as well as heavenly state of existence right here in the present life.
Q: Is there any difference between morality and spirituality?
A: Morality entails a sense of right and wrong coupled with self-restraint and discipline. It implies living in accordance with the standards, precepts and edicts of righteousness. Spirituality relates to soul and its ultimate liberation from the bondage of karma. Spirituality entails refinement of thoughts and feelings. A spiritual person is characterized by a higher level or expansion of consciousness. Evidently, morality is the stepping stone to spirituality.
The Jain scriptures present fourteen stages of spiritual development (GUNASTHAANs).(4) A soul in the fifth stage is characterized by moral conduct with twelve vows (VRATs). The higher stages pertain to spirituality. According to the Jain teachings, the spiritual pursuit necessitates elimination of passions such as anger, pride, manipulative behavior, greed, prejudice and hatred. An individual in pursuit of spiritualism is compassionate, selfless and astute. Self-study (SWAADHYAAYA), twelve contemplations (BHAAVANAs) and meditation (DHYAAN) lead to spiritual progress.
Q: Traditional marriage ceremonies engage in a lot of rituals, for example, going around the fire seven times, etc. Are such rituals appropriate and in accordance with Jainism?
A: Marriage is a social custom that is essential for maintaining a decorous order in society. It is an important celebration in the lives of individuals and their families. Further, it should be pointed out that a rational religion advances peace and happiness at individual level. Such religion promotes a feeling of tolerance and trust in society. All Jains, both single as well as married, imbibe the five virtues of nonviolence, truth, non-stealing, purity of body and mind, and non-possessiveness in their lives. Thus, although marriage is not a religious ceremony in Jainism, it has an element of religion that can not be dismissed. Therefore, Jain marriage ceremony should be different from the marriage ceremonies of followers of other religions.
It is observed that Jain marriage ceremony is not uniform even in different regions of India. People have different preferences and accordingly adopt a variety of rites and rituals, such as exchange of garlands, ring ceremony, reciting Jain prayers, performing Jain worship, taking seven vows and going around the fire. One chooses from these what suits one's preference. As marriage is a social ceremony, it is acceptable to perform these rituals. However, it seems desirable to make the bride and groom aware of the basic concepts and teachings of Jainism. Further, we should not violate the spirit of our beliefs in the process.
Footnotes:
1. JAIN TATTVA MEEMAANSA (Hindi) by Siddhantacharya Pandit Phool Chandra Shastri, published by Ashok Prakashan Mandir, Varanasi, 1978, page 132.
2. Published in Collected Papers on Jaina Studies, edited by Padmanabh S. Jaini, Motilal Banarsidass, Delhi 2000, page 284.
4. For details, please see Studies In Jainism: Reader 2, published by Jain Study Circle, 1997, pages 60-64.