In TATTVAARTH SUTRA, Acharya Umaswati says

SAMYAK-DARSHAN-JNAAN-CHAARITRAANI MOKSHAMAARGAH | 1-1 |

Rational perception, rational knowledge and rational conduct together constitute the path to salvation (liberation of a soul from the bondage of karma).

Liberation is a gradual process. We Jain householders adopt rational perception and rational knowledge. These in turn lead us to adopt rational conduct, which entails the practice of the five partial vows (nonviolence, truth, non-stealing, purity of body and mind and non-possessiveness). A householder also performs meditation and follows some other religious practices. Such rational practice of religion constitutes the first step toward liberation. It brings equanimity, happiness and peace of mind in our lives, and eventually results in the liberation of our souls.

The present article describes this process clearly and precisely. - D. C. J.

Liberation of a soul leads to its most purified state - one without any trace of attachment (RAAG) or aversion (DWESH). According to Jainism, our thoughts and feelings have a tremendous influence on karma, which, in turn, impact our lives. Thus to start on the path of liberation, we must focus our efforts at understanding our thought process in depth. It is only when we understand our mind better and stay away from attachment and aversion are we going to stop the influx of karma and gradually advance on the path to liberation. Although this basic principle is known to many of us, the truth is that our thoughts are permeated most of the time with attachment and aversion, even during temple worship, religious discourses, rituals and other forms of religious practices. It seems that these religious practices do not make much impact on our lives.(1) If we critically examine the way we think and behave, we will realize that we have not changed much after many years of life experiences. Unless we do something about this state of affairs, liberation will remain a distant dream.

The primary reason for this state of affairs is that we have not understood and assimilated the 'generic' process of how we think and subsequently act. To advance on the path to spiritual uplift, we must step back and reflect upon the underlying process. This kind of meditation will certainly help us to derive the maximum benefit from our religious practices.

First let us understand the way our mind works. The typical sequence is as follows:

1. The mind gets a stimulus from the following primary sources:

(a) Physical senses

(b) Memory of past events

(c) Imagination of future events, plans, concerns about the future

(d) Desires

2. Initially, the mind just receives raw data (information about the stimulus) and becomes cognizant of it.

3. Then the mind acquires the perception of the stimulus and makes a judgment.

4. Perception results in physical sensations, pleasant or unpleasant. (This signifies a close mind-body connection.)

5. Then the reaction to the stimulus takes place.

The last step is very critical. Normal reaction involves likes or dislikes (attachment or aversion) leading to passions such as anger, arrogance, deception, pride and greed. These passions motivate the individual to indulge in unwholesome conduct involving violence, falsehood, stealing, sensuous pleasures, possessiveness and the like. Sometimes, the undesirable conduct is in active form and shows up immediately. Sometimes, it is passive and remains dormant. In the latter case, the individual may resort to schemes involving intrigue and revenge. In either case, the individual's soul acquires new karmas, and thus the cycles of life and death are perpetuated.(2)

We all go through this mental 'gymnastics' in life. Memories of past events and experiences, new events and situations, concerns and desires serve as stimuli that lead to various kinds of reactions on our part. If we do not pay attention and do not take charge, this process goes on subconsciously. We may remain ignorant, become conditioned to this process, and suffer from mental turmoil. Most of the time, the stimuli and reactions occur so fast that we become habitual and fail to notice what is going on in our subconscious mind. We may spend our entire life without becoming aware of this latent and vicious process.

So what should we do? First, we need to understand that the stimuli are a fact of life. We can not escape them. For the most part, they are beyond our control. Second, we should develop an awareness of how we react to various stimuli. Until we become aware of what is going on, we can not improve ourselves. People would argue that their lifestyle is too hectic and allows very little time to sit back and think. From the time they get up till they go to bed, they have to run around. Even while sleeping, their minds are occupied with dreams. The way to resolve this situation is to consider our priorities in life and find time to sit back and reflect on how we react to stimuli and how we should change ourselves so that we do not react to stimuli in an undesirable manner. In simple terms, we should meditate in the true sense of the word.

Such a meditative process will calm our mind. We will be able to modify our reactions to various stimuli with an attitude of detachment, equanimity, forgiveness, humility, straightforwardness, contentment, and compassion. We will be able to realize the true nature of self. We will start thinking that everything that happens in our lives is the result of our karmas and that we can take charge of our lives by making a rational approach. We will be able minimize attachment and aversion. This process will minimize the influx and bondage of karma. Bhagwaan Mahaveer adopted this path, spent most of his 12 years of monkhood in deep meditation and attained omniscience (KEVAL JNAAN).

We Jains believe in rationalism. We understand the theory of karma, the relationship between karma and a worldly soul, the processes of influx, bondage, stoppage and shedding of karma. We realize that stoppage and shedding of karma solely depend on our thought activity and passions.. Thus meditation plays a very important role in the processes of stoppage and shedding of karma. We can also minimize the impact of karma on our lives by modifying our attitude and thought activity. All these facts are understood by us quite well Then why are we not following the appropriate path? This is a serious question. Perhaps a combination of traditions and the conditioning of our ideas due to the influence of other religions are responsible for this.

There appears to have developed a big divergence between the way Bhagwaan Mahaveer practiced religion and the traditional forms of Jain religious practices that sprung up afterwards. Many of our customs and traditions place more emphasis on rituals than on the true spirit of religion. Too many distractions surround us when we go to our temples. When we practice introspection (PRATIKRAMAN), we tend to go through the entire exercise in a routine fashion without taking time to reflect. Renunciation of body (KAUSAGGA), which entails conditioning of the physical and mental being of self, and which is embedded in PRATIKRAMAN, is supposed to prepare us for more serious meditation. But this is not happening because we are too busy finishing up our quotas of reciting NAVKAAR MANTRA!

To summarize, we should reflect upon and reform our ways of practicing religion. Performing meditation in the real sense of the word will relieve mental stress and promote physical and mental well-being. True meditation will bring genuine happiness in our lives.

Footnotes:

(1) This is on account of the fact that we perform worship, fasting and meditation without first imbibing rational perception and rational knowledge. Further, the five partial vows are essential for other religious practices to be meaningful. This implies that first we have to adopt rationalism. It is seen that many individuals are propagating yoga and meditation as a remedy for stress arising from a mad pursuit of materialism that involves passions such as possessiveness, greed and intrigue. This is irrational. It amounts to treating the symptoms of a disease rather than its root causes. Similarly, prayer, worship, charity, fasting and the like will have a beneficial impact on our lives only when we become rational in life and not follow what is being perpetuated in the name of traditions that do not conform to the basic teachings of Jainism. &endash; D. C. J.
Back up

(2) Quotations from SAMAYASAAR, presented on pages 3-6 of this issue underscore similar concepts. &endash; D. C. J.
Back up

Home / email us