Quotations From Scriptures (continued from July 2005 issue):
Introduction
Acharya Umaswati's TATTVAARTH SUTRA presents a systematic and comprehensive view of the seven aspects of reality, as it relates to the basic principles of Jainism. The seven aspects of reality (TATTVAs) are: Souls (JEEV), inanimate entities (AJEEV), influx of karmic matter towards a soul (AASRAV), bondage of karmic matter to a soul (BANDH), stoppage of influx of karmic matter (SAMVAR), shedding of karmic matter (NIRJARA;), liberation of soul from karmic bondage (MOKSHA).
The first two chapters of TATTVAARTH SUTRA contain a discussion of soul, which has been presented in the previous issues (starting with the January 2003 issue). In the next two chapters, Acharya Umaswati describes the Jain concept of the universe as it relates to the four states of existence of worldly souls, and in the fifth chapter, the five inanimate substances (DRAVYAs) have been discussed. Presentation of these chapters is deferred to a later date.
The remaining chapters of TATTVAARTH SUTRA discuss the influx and bondage of karmic matter, the stoppage and shedding of karmas, and the liberation of soul. These concepts directly relate to the pursuit of spiritual uplift. Therefore, the third aspect of reality, influx of karmic matter, is described in the present installment. Our readers are expected to appreciate the highly sophisticated psychological content of the presentation. Further, the analysis of the role played by the sentient and insentient environment in the process of karmic influx is remarkable.
Definition of yoga:
KAAYAVAANMANAHKARMAYOGAH |6-1|
Activities of body (KAAYA), speech (VAANG) and mind (MANAH) constitute yoga.
In Jainism, yoga is defined as the activity of body, speech or mind. The ancient sage Patanjali defined yoga as the regulation of mental activity. Thus the definition of yoga in the context of karmic influx is different from Patanjali's portrayal of yoga. In the present context, yoga consists of the vibrations of the iotas of soul (ATMA-PRADESH) brought about by the activities of body, speech and mind due to the subsidence-cum-destruction of potential-obstructing (VEERYAANTARAAYA) karma. These vibrations of iotas of soul are responsible for the influx of karmic particles. The iotas of a worldly soul continually vibrate on account of activities of body, speech and/or mind. This implies that karmic influx occurs incessantly in the case of a worldly soul.
Yoga is of three types: yoga involving bodily activity (KAAYA yoga), yoga involving speech (VACHAN yoga) and yoga involving mental activity (MANO yoga). The kinds of yoga in which a worldly being indulges depends on the number of sense organs that the living being possesses. In the active omniscient (SAYOG KEVALI) stage of spiritual development, the three kinds of yoga occur due to destruction of potential-obstructing and knowledge-obscuring karmas.
Yoga - the cause of karmic influx:
SA AASRAVAH |6-2|
Yoga is instrumental in causing the influx of karmic matter (AASRAV).
Just as water flows into a reservoir by means of streams, similarly, karmic particles flow toward a worldly soul on account of vibrations of the iotas of the soul. This process is called karmic influx (AASRAV).
Auspicious and inauspicious yoga:
SHUBHAH PUNYASYAASHUBHAH PAAPASYA |6-3|
Virtuous (SHUBH) yoga brings about the influx of merit (PUNYA, favorable karma), while iniquitous (ASHUBH) yoga causes the influx of demerit (PAAP, unfavorable karma).
Activities of body, speech and mind involving violence, untruth, stealing, impurity of body and mind, and possessiveness are iniquitous. Obviously, such activities result in the influx of painful karma. Activities involving virtues such as austerities, contentment, compassion, tolerance and forgiveness cause the influx of favorable karma.
It should be understood that in the final analysis, all kinds of karmas are undesirable because they perpetuate the worldly existence of a soul. Thus even virtuous yoga is undesirable, although it is better than iniquitous yoga. In the final analysis, it is the pristine (SHUDDHA) yoga that leads to spiritual advancement and ultimate salvation.
Note that yoga involves vibrations of the iotas of a soul. Thus it is not possible to deem it virtuous or iniquitous. Nevertheless, the vibrations caused by virtuous activities are regarded as virtuous yoga, while those caused by offensive activities, iniquitous yoga.
Generally, it is observed that no activity is wholly virtuous or fully iniquitous. Consequently, depending on the degree of virtue and offense, influx of some favorable and some unfavorable karma occurs at all times.
Two classes of karmic influx:
SAKASHAAYAAKASHAAYOH SAAMPARAAYIKERYYAAPATHAYOH |6-4|
Yoga conjoined with passion leads to the influx of enduring (SAAMAPARAAYIK) karmas, and yoga devoid of passions causes the influx of transient or insubstantial (EIRYAAPATH) karmic matter.
There are two kinds of karmic influx. Yoga associated with passions of anger, pride, intrigue or greed results in the influx of enduring karmas, which become associated with the soul of the individual. In the absence of passions, karmas that come toward the individual's soul are transient. They do not result in karmic bondage. It should be pointed out that transient influx of karmic matter occurs to individuals during the subsided delusion (UPSHANT MOHA), the delusionless (KSHEEN MOHA) and the active omniscient (SAYOG KEVALI) stages of spiritual development. There is no delusion and consequently no passions in these stages. (2)
The Sanskrit word SAMPARAAYA implies perpetuation of worldly existence. Thus enduring karmas perpetuate the worldly existence of a soul. The Sanskrit word EIRYA means travel and thus the karmas that do not bind with the soul because of absence of passions are transient.
There are four aspects of bondage of karma: Nature or kind (PRAKRITI BANDH), quantity of karmic particles (PRADESH BANDH), duration (STHITI BANDH) and intensity of fruition (ANUBHAAG BANDH). (3) Obviously, because of absence of delusion and passions, the transient karmic influx involves only nature and quantity of karmic matter, while the enduring karmic influx involves all four aspects of bondage due to the presence of passions arising from delusion.
Subclasses of yoga:
INDRIYAKASHAAYAAVRATAKRIYAAH PANCHACHATUHPANCHAPANCHAVINSHATI-
SAMKHYAAH POORVASYA BHEDAAH |6-5|
The subdivisions of the former (enduring influx) are five senses (INDRIYA), four passions (KASHAAYA), five indulgences (AVRAT), and twenty-five kinds of activities (KRIYAA).
Based on the causes, the enduring influx of karmas has following subdivisions:
The enduring karmic influx involves the activities of the five senses, that is senses of touch, taste, smell, sight and hearing. It is caused by the four passions of anger, pride, intrigue and greed. It is the result of five indulgences; those involving, mental and physical violence, untruth, stealing, unchastity and possessiveness. Further, enduring karmic influx is engendered by twenty-five kinds of activities.
Although passions are essential cause of enduring karmic influx, to emphasize the role of passions, the insightful acharya has included passions in its subdivisions. The twenty-five kinds of activities elucidate the role of various kinds of physical, verbal and mental activities in the process of karmic influx. These are:
Five activities related to thought process of an individual:
1. Rational activity (SAMYAKTVA KRIYA): Activities such as worship of the worthy, study of scriptures and listening to religious discourses by scholars, which promote rationalism
2. Irrational activity (MITHYAATVA KRIYA): Activities arising from delusion and blind faith, such as installation and recognition of demigods, taking baths in streams and rivers with the belief of washing away sins, and accepting the precepts of a scripture or guru without rationale
3. Initiation (PRAYOG KRIYA): Indulging in physical activities like walking, talking and cleaning
4. Dereliction (SAMAADAAN KRIYA): The tendency of an aspirant to indulge in somewhat improper acts
5. Conscientious activity (EIRYAAPATH KRIYA): Being meticulous in conduct such as walking to avoid injury to living beings
In this context, the Sanskrit word EIRYAPATH means conscientious and not transient.
Five activities involving violence directed toward others:
6. Desecration (PRAADOSHAKI KRIYA): Violent activities such as revenge undertaken on account of anger or rage
7. Corporal activity (KAAYIKI KRIYA): Malicious activities such as hurting, abusing and mistreating others
8. Procuring weapons (AADHIKARINIKI KRIYA): Acquiring weapons such as guns, knives and swords
9. Tormenting (PAARITAAPIKI KRIYA): Inflicting physical or mental pain
10. Obstruction of life-processes (PRAANAATIPAATIKI KRIYA): Actions such as ending the life, mutilating sense organs, choking and debilitating
Five activities associated with gratification of the five senses.
11. Visual gratification (DARSHAN KRIYA): Infatuated desire to watch beautiful people and panoramas
12. Tactile gratification (SPARSHAN KRIYA): Enjoying actions like touching, cuddling and fondling pleasurable objects
13. Designing weapons (PRAATYAYIKI KRIYA): Inventing, designing and building new weapons
14. Polluting activity (SAMANTAANUPAATAN KRIYA): Discarding human and other kinds of waste and contaminating the environment
15. Negligent conduct (ANAABHOG KRIYA): Sitting and sleeping without a careful scrutiny and cleaning of the environment
Five activities defiling religious practices:
16. Imposition (SWAHAST KRIYA): Interfering in others' affairs and usurping others' duties out of anger or conceit
17. Delinquency (NISARG KRIYA): Regarding expedient but inappropriate tendencies and practices as admissible
18. Divulging (VIDAARAN KRIYA): Publicizing improper actions of others for ulterior motives
19. Misinterpretation (AAJNAAVYAAPAADIKI KRIYA): Misconstruing the code of conduct prescribed in the scriptures due to the fruition of conduct-deluding karma and incompetence of self
20. Apathy (ANAAKANKSHA KRIYA): Disregard for the conduct preached by scriptures on account of ignorance or negligence
Five activities impeding adoption of real religion:
21. Endorsement (AARAMBHIKI KRIYA): Indulging in acts such as incising, piercing and slashing, and taking delight in such acts undertaken by others
22. Covetousness (PAARIGRAHIKI KRIYA): Unscrupulous desires and endeavors to preserve and secure material possessions
23. Manipulation (MAYA KRIYA): Misleading and delusive dispositions and endeavor regarding knowledge and perception
24. Indiscreetness (MITHYAADARSHAN KRIYA): Commending and promoting others' irrational veins and beliefs
25. Indisposition (APRATYAAKHYAAN KRIYA): Due to conduct-deluding karma, the failure to discard inappropriate concepts and practices
It should be pointed out that some of the activities such as rational activity and conscientious activity are desirable. Nevertheless, on account of the concomitant feelings of attachment (RAAG), they lead to karmic influx, though favorable kind for most part. Essentially, all kinds of activities cause karmic influx. They have been enumerated above so that we may try to modify our conduct and minimize the influx of grievous karmas. (4)
Footnotes:
1. Based on the following commentaries on TATTVAARTH SUTRA:
TATTVAARTH SUTRA by Acharya Umaswati, commentary by Pandit Sukh Lal Sanghvi, English translation by K. K. Dixit, published by L. D. Institute of Indology, Ahmedabad, 1974.
TATTVAARTH SUTRA by Acharya Umaswati, commentary by Pandit Phool Chandra Siddhantacharya, published by Varni Granthmala, Varanasi, 1949.
TATTVAARTH SUTRA by Acharya Umaswati, commentary by Pandit Mohan Lal Shastri, published by Saral Jain Granth Bhandar, Jabalpur, 1983.
Reality, English translation of Acharya Pujya Pad's SARVAARTHASIDDHI by S. A. Jain, published by Vir Sasana Sangha, Calcutta, 1960.
'That Which Is', a commentary on TATTVAARTH SUTRA by Dr Nath Mal Tatia, published by Harper Collins, 1994.
2. For details, please see 'Stages of Spiritual Development', Studies In Jainism, Reader 2, pages 60-64.
3. For details, please see 'Scriptural View of the Jain Theory of Karma', Studies In Jainism, Reader 2, pages 122-123.
4. It is observed that some of the activities (practices and rituals) promoted by Jain institutions, monks and scholars are parallel to some of these activities, which are instrumental in causing the influx of painful karma. - DCJ
Alarming Statistics: Drinking Is Not Without Consequences
On July 27, 2005, Charles Osgood, on CBS News stated, "Alcohol among college students is a problem. No doubt about that, and not just on spring break. The National Institute on Alcohol Abuse and Alcoholism says that drinking by college students contributes to about 14 hundred student deaths a year, along with 500 thousand injuries and 70 thousand cases of sexual assault."
It is common knowledge that alcohol and drugs contribute to similar problems among adult population as well.