KAMATHE DHARANENDRE VA SVOMITAM KARMA KURVATIH |
PRABHUSTUSHYA MANOVRITTIH PARSHVANATHAH SHRIYESTU VAH ||
Obeisance to Bhagwaan Parshvanath, who attained equanimity, realizing that everyone performs good or bad deeds depending on one's own mental and physical faculties, steered by one's karma. He had evenness of mind toward Kamath, who did his utmost to disturb him in his meditation, and toward Dharanedra, who endeavored to protect him from Kamath's misdeeds.
The Jain scriptures place great importance on equanimity. Equanimity is the English equivalent of the Sanskrit word SAAMMAAYIK, which is derived from 'SAMAYA'. In this context,(2) 'SAMAYA' means establishing harmony between rationalism (SAMYAKTVA) [rational perception (DARSHAN), knowledge (JNAAN) and conduct (CHAARITRA)], self-discipline (SANYAM) and penance (TAPAH).(3) In other words, maintaining a dispassionate disposition toward the transformations of self is equanimity. One has to minimize attachment and aversion, and maintain a balance of thoughts and feelings to attain equanimity. When things are going well, there is no elation, and when things are not going well, there is no anxiety, dejection or depression. There is acceptance of things as they are, not as one desires. Equanimity is not the same as indifference. In indifference there is a 'I do not care attitude' - the person does not want to understand or to get upset. In equanimity, on the other hand, there is an evenness of mind; no attachment toward friends and no aversion toward adversaries. This is the way to attain peace of mind.
Root cause of solicitude:
According to Jainism, ignorance about reality is the root cause of solicitude. So we have to understand and accept the nature of reality to attain evenness of mind. Indeed, the perception-deluding and conduct-deluding karmas prevent us from accepting reality. They make us to indulge in attachment and aversion, which, in turn, bring about anxiety and imbalance of mind.
When we do not understand and accept reality, we identify ourselves with our bodies. Our attention is focused on the external appearance of objects. We judge people on the basis of physical characteristics. We become preoccupied with trivial things, and our tolerance becomes limited. Small imperfections whether real or imagined make us lose our peace of mind. For example, getting old is natural. It is a fact of life. But one who does not accept this fact, becomes preoccupied with his/her looks and seeks treatments such as cosmetic surgery. Similarly, disease and illness are parts of our worldly existence. Accepting this fact with calmness and seeking a proper treatment is appropriate. But if we become anxious and upset, our illness will be aggravated. We will lose our peace of mind and obtain painful karma.
Identifying our souls with our bodies augments our desires for sensual gratification. We indulge in limitless material pursuits. When our desires for personal satisfaction are hindered, all kinds of negative responses such as irritation, hostility, resentment, censure, anger, worry, fear and revenge arise. The great Indian saint, Ramanuja has stated, "What we seek as our highest goal depends upon what we believe ourselves to be." When we identify ourselves with the body, we spend our lives seeking physical gratification. When we identify ourselves with the soul, we seek spiritual uplift, considering that our bodies are like our outer garments and that our physical existence is just a vehicle for crossing the ocean of worldly miseries.(4)
How to imbibe equanimity:
Evidently, rationalism is essential for understanding and accepting reality, which, in turn, bring about equanimity. Rationalism is the trinity of rational perception, rational knowledge and rational conduct. Rational perception entails understanding the relationship between soul and external world as expressed by the following nine aspects of reality:(5)
1. Living beings (JEEV)
2. Non-living entities (AJEEV)
3. Influx of karma particles (AASHRAV)
4. Bondage of karma particles (BANDH)
5. Meritorious karma (PUNYA)
6. Demeritorious karma (PAAP)
7. Stoppage of influx of karma particles (SAMVAR)
8. Shedding of karma particles (NIRJARA)
9. Salvation (MOKSHA)
We can develop discerning knowledge (the distinction between soul and material world) by understanding the above aspects of reality.
Rational knowledge comes from the study of scriptures, which includes study (SWAADHYAAYA) and religious discourses (PRAVACHAN). Contemplation and meditation are also essential for developing understanding and acceptance of reality.
Contemplation and equanimity:
Acharya Hem Chandra, in his celebrated work 'YOGASHASTRA', states:(6)
Equanimity comes from non-attachment which, in turn, is cultivated through contemplation on the following twelve facets of reality:
1. Impermanence (ANITYA)
2. Helplessness (ASHARAN)
3. Transmigration (SAMSAAR)
4. Solitariness (AEKATVA)
5. Distinctness (ANYATVA)
6. Impurity of body (ASHAUCH)
7. Influx of karma (AASHRAV)
8. Stoppage of karmic influx (SAMVAR)
9. Shedding of karma (NIRJARA)
10. Auspiciousness of virtuous conduct (DHARMASWAAKHYATATVA)
11. Nature of the universe (LOKA)
12. Difficulty in attaining enlightenment (BODHIDURLABH)
To strengthen our belief that we are pure soul, distinct from our physical existence (body), we need to focus on impermanence, helplessness, solitariness and distinctness.
Impermanence: All material objects including our bodies and possessions undergo transformations governed by the laws of nature - their intrinsic attributes. Thus from the point of view of their forms, they are impermanent. This body is changing every moment at the cellular level, though it takes time to notice gross changes. The power and wealth accumulated by us through our efforts can vanish in no time.
Helplessness: According to the basic tenets of Jainism, there is no one to provide protection from events and transformations that occur naturally. Many wanted and unwanted things happen in our lives. We can not bring about the desirable things and prevent the undesirable ones. Thus reacting to the occurrences in life by becoming agitated is not proper. We should think that things happen guided by our own karmas and on account of circumstances beyond our control (pseudo-karmas). We should stay calm and figure out the best way to act. We need not be jealous at others' gains and promotions, but appreciate their endeavors and take joy in their successes. We should bear in mind that aging and ultimate death are inevitable. So we should practice rational conduct and advance on the path to liberation.
Solitariness: We are born alone and we will be alone when we die. Our relationship with our family and friends began and will end with the present life. Although our environment including people in our lives may influence our thoughts and feelings, which, in turn, cause the bondage of karmas, others can not share in our accumulated karmas. We alone are going to be responsible for our karmas and their fruition. Such thoughts will help in reducing attachment and in preventing unwholesome actions.
Distinctness: The intrinsic nature of soul is infinite perception, infinite knowledge and infinite potential. Our bodies and mind are distinct from our souls. We should not succumb to unwholesome desires. So we should minimize attachment and aversion. We should focus on our ultimate goal, self-realization and ultimate liberation.
Meditation and equanimity:
Meditation is an important aspect of rational conduct.(7) Meditation helps us to develop equanimity. Meditation is the process of regulating our thought activity - ultimately getting rid of all inauspicious and auspicious intentions and dilemma, and attaining a state of unbiased absorption in self.(8) In Jainism, meditation (DHYAAN), like study of scriptures (SWAADHYAAYA), is an internal penance (TAPAH). Dr. Padmanabha Jaini writes,(9) "It is interesting to note that, although Jains have developed such meditative exercises as SAAMAAYIK and the aforementioned types of DHARMADHYAAN (righteous meditation), they have traditionally paid scant attention to the more magical paths of awakening so heavily favored by other Indian schools. . . . Jain teachers seem to have felt a pronounced repugnance for occult powers and the practices which aimed specifically to generate them."
Jain scriptures describe four kinds of meditation:
1. Sorrowful (AARTA) meditation - the thought-activity caused by loss of a loved one, suffering due to illness, and the like
2. Inclement (RAUDRA) meditation - the thought-activity caused by desires of sensual pleasures, and schemes involving deception, revenge, etc.
3. Righteous (DHARM) meditation - the thought-activity related to knowledge of reality
4. Spiritual (SHUKLA) meditation - the concentration achieved by a spiritually advanced individual
This indicates that an individual is always engaged in meditation. We are expected to avoid sorrowful and inclement meditations, and, depending upon our spiritual facility, perform righteous and spiritual meditation. Minimizing sorrowful and inclement meditation is essential for attaining equanimity. Study of scriptures and meditation involving the concept of reality constitute righteous meditation.(10) Obviously, we should practice righteous meditation with a view to grasp the knowledge of reality and attain equanimity.
To summarize, to achieve the state of equanimity, we should be realistic. We should develop rational perception, study the scriptures, and meditate on aspects of reality.
Footnotes:
1) The readers are encouraged to study Equanimity (SAAMAAYIK), Studies In Jainism: Reader 2, pages 76-78, published by Jain Study Circle, 1997. - D. C. J.
Please note that the word 'soul' used in the article is not an exact equivalent of the Sanskrit word 'ATMAN'. - C. P. Shah. Back up
2) The commentary by Pandit Phool Chandra Siddhantacharya on Acharya Umaswati's TATTVAARTH SUTRA, published by Varni Jain Granthmala, Varanasi, 1950, page 430. Back up
3) It should be pointed out that SAAMAAYIK is also the religious practice involving recitation of religious verses, study of scriptures, and meditation to attain equanimity. - D. C. J. Back up
4) Similar concepts are presented in 'Quotations From Scriptures', page 3 of the present issue. - D. C. J. Back up
5) For details, please see 'Spiritual Aspects of Reality in Jainism', Studies In Jainism: Reader 1, pages 57-61, and 'Basis for Ethics in Jainism', Studies In Jainism: Reader 2, pages 9-12. Back up
6) Twelve Contemplations (ANUPREKSHA) by Manish Modi, Jain Study Circular, page 6, April 1998. Back up
7) Please see 'Meditation: An Important Aspect of Rational Conduct', Jain Study Circular, page 12, October 1999. Back up
8) Dr. Nemi Chandra Jyotishacharya in TIRTHANKAR MAHAVEER AUR UNKI ACHARYA PARAMPARA, vol. 1, pages 538-543, published by Jain Vidwat Parishad, Sagar, India 1974. Back up
9) 'The Jaina Path of Purification', published by Motilal Banarsidass, Delhi, 1979, page 253. Back up
10) It should be pointed out that 'meditation' commonly advocated by many teachers, including some Jain scholars and acharyas, borders on parapsychology, and may involve delusion. Much of what is taught or said in those meditations has little to do with the Jain concept of reality. Thus it is not the same as meditation described in the Jain scriptures. - D. C. J. Back up