Quotations From Scriptures:

Rational Knowledge

Selections from SAMAN SUTTAM (1)

Synopsis

Jainism places great importance on rational perception (SAMYAK DARSHAN), rational knowledge (SAMYAK JNAAN) and rational conduct (SAMYAK CHAARITRA). In plain words, rational perception entails accepting and believing only what is true based on one's study, observation and experience. The knowledge derived through such an approach is rational knowledge. It should be pointed out that the process of attaining rational knowledge begins by having an open mind and by giving up blind faith and notions prevalent in society. Thus, to begin with, rational knowledge is not extensive. It is different from the absolute knowledge, which is attained by omniscients on shedding the four soul-influencing karmas, namely, knowledge-obscuring, perception-obscuring, deluding and obstructing karmas. Rational knowledge does not entail blindly accepting the scriptures as is evident from the following couplet from Acharya Kundkund's SAMAYASAAR:(2)

TAM AEYAATAVIBHATTAM DAAEHAM APPANO SAVIHAVEN |

JADI DAAEJJA PAMAANAM CHUKKIJJA CHHALAM NA GHETAVYAM || 5 ||

I am presenting a comprehensive knowledge of soul as differentiated
from external objects, based on my understanding and experience.
Accept it if (in your estimation) it satisfies the condition of
authenticity (PRAMAAN). But if I fail in my description, reject it.

The quotations on rational perception from SAMAN SUTTAM were presented in the July 1998 issue. The quotations on rational knowledge, an immensely delightful reading, are given below.

The first step toward rational knowledge:

SOCHCHA JAANAI KALLAANAM SOCHCHA JAANAI PAAVAGAM |

UBHAYAM PI JAANAE SOCHCHA JAM CHHEYAM TAM SAMAAYARE ||245||

One who is desirous of spiritual progress,
through scriptural readings and discourses,
differentiates between the auspicious path and the ominous one;
considers the options and nurtures propitious behavior.

By studying the scriptures and attending religious discourses by scholars, an individual learns about the auspicious path to spiritual progress as opposed to the road to worldly miseries. After a perceptive analysis, the individual follows the course of spiritual uplift.

Progress toward spiritualism:

NANAANNATTEEEM PUNO DANSANATAVANIYAMSAMJAVE THICHCHA |

VIHARAI VISUJJHAMAANO JAAVAJJEEVAM PI NIKKAMPO ||246||

The individual, inspired by rational knowledge, becomes settled
in rational perception, penance, vows and self-restraint;
consequently, the individual enjoys pristine qualities of self,
and remains resolute and intent throughout one's lifetime.

According to the basic tenets of Jainism, rational perception and rational knowledge impel an individual to adopt rational conduct. Rational conduct includes practicing the virtues of nonviolence, truth, non-stealing, chastity and non-possessiveness. It also entails self-restraint and penance. Steadfastly following such rational conduct, in turn, brings about peace of mind and happiness in life.

A taste of supreme bliss:

JAH JAH SUYABHOGAAHAI AISAYARASAPASARASAMJUYAMAPUVVAM |

TAH TAH PALHAAI MUNI NAVANAVASAMVEGSAMDHAAO ||247||

As one becomes absorbed in the study of scriptures,
with inimitable interest and immeasurable enthusiasm,
one becomes immersed in the stream of conviction,
and, thus, step by step, the sage attains supreme bliss.

As the individual becomes deeply interested in the study of scriptures, his/her resolve to practice the austerities grows stronger. This provides composure, balance and happiness in life.

Avails of rational knowledge:

SOOEI JAHA SASUTTA NA NARASAI KAYAVARAMMI PADIA VI |

JEEVO VI TAH SASUTTO NA NARASAI GAO VI SAMSAARE ||248||

Just as a needle with a thread attached to it,
fallen into a heap of trash, does not get lost,
similarly, endowed with the knowledge of scriptures,
a worldly soul does not lose sight of its estimable goal.

This is a beautiful couplet which employs the two meanings of the word 'SUTTA' (Sanskrit SUTRA). SUTTA means 'thread' in the context of needle and it means 'scripture' in the context of an individual having rational knowledge. A threaded needle does not get lost in a heap of debris. Similarly, a person having scriptural knowledge does not become involved in the affairs of the material world.

Knowledge without rationalism:

SAMMATTARAYANABHATTHA JAANANTA BHUVIHAAIM SATTHAAIM |

AARAAHANAAVIRAHIYA BHAMANTI TATTHEV TATTHEV ||249||

One who possess the knowledge of scriptures;
but who is devoid of the jewel of rationalism,
and is without devotion to genuine virtues,
perpetuates one's cycles of birth and death.

As stated above, an individual with rational knowledge does not indulge in worldly affairs. A rational person minimizes attachment and aversion. Thus he/she develops disinterest in the material world. It should be noted that knowledge of scriptures does not necessarily endow a person with rationalism. One may blindly accept the 'word' and remain deluded and irrational. Such an irrational person may practice vows, observe fasts, and perform prayers, worship and penance. He/she is motivated to perform rituals such as worship and charity for gaining recognition and higher status/position in society. Obviously, such meaningless rituals are of no avail. They make a worldly soul wander from one life to the next.

Consequences of passions:

PARAMAANUMITTAYAM PI HU RAAYAADEENAM TU VIJJADE JASSA |

NA VI SO JAANADI APPAANYAM TU SAVVAAGAMADHA

Though having an extensive knowledge of scriptures,
one who has even an iota of passions,
such as attachment, aversion and the like,
remains totally ignorant of the nature of soul.

A person who does not have rational perception but has considerable knowledge of scriptures indulges in passions such as attachment, aversion, jealousy, greed and ego. Consequently, he/she does not attain peace and happiness by realizing the self.

Lack of discerning knowledge:

APPANAMAYAANANTO ANAPPAYAM CHAVI SO AYAANANTO |

KAH HODI SAMMADITTHI JEEVAAJEEVE AYAANANTO ||251||

Ignorance of the pristine nature of soul
accompanies lack of knowledge of external entities;
being devoid of such insightful discernment,
an individual does not attain rationalism.

One who does not know the self does not know other entities of the universe. One who does not know the soul and its relationships with other entities obviously can not develop rational perception.

What is rational knowledge?

JEN TACHCHAM VIBUJJHEJJA JEN CHITTAM NIRUJJHADI |

JEN ATTA VISUJJHEJJA TAM NAANAM JINASAASANE ||252||

That which entails the knowledge of aspects of reality,
that which leads to self-restraint of mental activities,
that which brings about the purification of self,
according to the teachings of JIN, that is rational knowledge.

Rational perception entails belief in the aspects of reality such as soul, matter, and, bondage and shedding of karmas. Rational perception leads to rational knowledge, which in turn, leads to rational conduct consisting of austerities such as self-restraint and penance. This process ultimately leads to the liberation of soul from the bondage of karmas.

Impact of rational knowledge:

JEN RAAGA VIRAJJEJJA JEN SEAESU RAJJADI |

JEN MITTI PABHAAVEJJA TAM NAANAM JINASAASANE ||253||

According to the Jain scriptures, rational knowledge
redeems a worldly soul from bonds of attachment;
it generates an affinity for auspiciousness,
and, ingrains feelings of amity towards all.

Rational knowledge helps a worldly soul minimize attachment and other passions. It helps an individual become interested in spiritual uplift, and develop altruism.

An insightful view of the Jain system:

JO PASSADI APPAANAM ABADDHAPUTTHAM ANANNAMAVISESAM |

APADESASUTTAMAJJHAM PASSADI JINASAASANAM SAVVAM ||254||

One who realizes that the soul is distinct from body and karmas,
knows that the self is unique and independent of external entities,
believes that soul is eternal, without beginning or end,
such an individual espies the spirit of the entire Jain teaching.

According to the basic principles of Jainism, the soul of a worldly being is distinct from the body and other entities of the universe. Every being is independent - responsible for the consequences of its actions. Such an insight constitutes the essence of the Jain teachings.

Essence of Jain scriptures:

JO APPAANAM JAANADI ASUISAREERAADU TACHCHADO BHINNAM |

JAANAGAROOVASAROOVAM SO SATTHAM JAANADE SAVVAM ||255||

One who knows the self as fundamentally different
from the defiled physical existence of a worldly soul,
realizes nature of the self - full of perception and knowledge,
possesses the understanding of the entire Jain scripture.

An individual who has mastered the entire scripture knows that the intrinsic nature of soul is different from other entities, and realizes that innate attributes of soul are pristine perception and knowledge.

Self-realization leads to spiritual progress:

SUDDHAM TU VIYAANANTO SUDDHAM CHEVAPPAYAM LAHAI JEEVO |

JAANANTO DU ASHUDDHAM ASUDDHAMEVAPPYAM LAHAI ||256||

One who comprehends that the intrinsic nature of soul is pure
perception and knowledge, attains spiritual progress;
one who does not have such self-realization and thinks
that soul is impure, remains contaminated with karmas.

Considering that the body and other materials belong to the self generates delusion and passions, which in turn, prolong the impure state of the soul of a worldly being. The discernment that soul is distinct from external materials ultimately leads to purification of self.

Knowledge is complementary:

JE AJJHATTHAM JAANAI SE BAHIYA JAANAI |

JE BAHIYA JAANAI SE AJJHATTHAM JAANAI ||257||

One who comprehends the nature of inner self
inherently knows the external world;
conversely, one who knows the external world
certainly appreciates spirituality.

The worldly existence is the result of the interactions of soul with its environment, including karmic matter. Thus the knowledge of soul encompasses the knowledge of the external world, and vice versa.

Knowledge is complementary - another view:

JE AEGAM JAANAI SE SAVVAM JAANAI |

JE SAVVAM JAANAI SE AEGAM JAANAI ||258||

An individual who knows one - one's soul,
knows all that exists in the universe;
a person who knows all aspects of reality
accurately comprehends his/her real self.

The soul and all other entities of the universe are interlaced. Thus the knowledge of soul embraces the knowledge of all other entities.

Supreme bliss:

AEDAMHI RADO NICHCHAM SAMTUTTHO HOHI NICHCHAMEDAMMHI |

AEDEN HOHI TITTO HOHIDI TUH UTTAMAM SOKKHAM ||259||

The sagacious ones remain immersed in rational knowledge;
they obtain satisfaction in knowing attributes of a pure soul;
they treasure the contentment derived from enlightenment;
thus they get inimitable happiness and enjoy supreme bliss.

Rational knowledge consists of experiencing the attributes of a pure soul. A perceptive individual derives contentment and supreme bliss from such an experience.

Eschewing delusion:

JO JAANADI ARAHANTAM DAVVATTAGUNATTAPAJJAYATTEHIM |

SO JAANADI APPAANAM MOHO KHALU JAADI TASSA LAYAM ||260||

One who knows the supreme human beings (ARAHANTs),
from the viewpoints of substance, attributes and transformations,
such an individual attains self-realization - knowledge of soul;
he/she undoubtedly breaks the shackles of unwholesome delusion.

The supreme human beings (ARAHANTs) exemplify the process of salvation, which consists of shedding the four soul-influencing karmas through self-endeavor, and attaining omniscience. One who appreciates the self-endeavor and attributes of ARAHANTs, does not indulge in delusion and irrational activities.

True rewards of rational knowledge:

LADDHOONAM NIHIM AEKKO TASSA FALAM ANUHAVEI SUJANATTEM |

TAH NAANI NAANANIHIM BHUNJEI CHAITTU PARATATTIM ||261||

Just as a person enjoys the fruits of his endeavors,
spending his life with his relatives and friends,
similarly, a person having the gift of rational knowledge
enjoys the self by minimizing indulgence in external objects.

An individual who has rational perception and knowledge has minimal passionate regard for the external world. This is the gift of rational knowledge, which brings real happiness and peace of mind.

 

Footnotes:

1. SAMAN SUTTAM is a compilation of 756 verses representing the sum and substance of Jain scriptures of Digambar as well as Shwetambar traditions. It was published by Sarva Seva Sangh, Rajghat, Varanasi, on the occasion of the 2500th anniversary of Bhagwaan Mahaveer's Nirvana on April 24, 1975. In 1993, an edition of SAMAN SUTTAM containing an English translation of the verses was published by Sarva Seva Sangh, Rajghat, Varanasi. Back up

2. Please see "Acharya Kundkund's Insightful Contribution", by Dr. Lal Bahadur Shastri, Jain Study Circular, January 1999. Back up

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